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So taste (the fruit of what you sowed), for We shall add nothing but torment,

Therefore taste it now – We shall not increase anything for you except the punishment.

'Taste! We shall increase you not save in chastisement.'

[And so We shall say:] "Taste, then, [the fruit of your evil doings,] for now We shall bestow on you nothing but more and more suffering!"

Taste therefore. We shall not increase you in aught but torment.

So taste you (the results of your evil actions); no increase shall We give you, except in torment.

So taste! We will increase you only in suffering.

So taste (the fruit of your deeds). We shall only increase your torment.

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

So taste (of that which ye have earned). No increase do We give you save of torment.

So [now] taste! We shall increase you in nothing but punishment!

'Taste! We shall not increase you except in punishment'

"So taste [the penalty], and never will We increase you except in torment."

(They will be told), "Suffer, We shall only increase the torment for you".

So taste! for We will not add to you aught but chastisement.

Fa<u>th</u>ooqoo falan nazeedakum ill<u>a</u> AAa<u>tha</u>b<u>a</u><b>n</b>

[So We shall say], "Taste, then, [the fruit of your evil doings,] for now We shall bestow on you nothing but more and more suffering!"

"So taste ye (the fruits of your deeds); for no increase shall We grant you, except in Punishment."

78

فَذُوقُوا۟ فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا

O transgressors! So endure this everlasting punishment; I will not increase you except in punishment upon your punishment.

O transgressors! So endure this everlasting punishment; I will not increase you except in punishment upon your punishment.

<p>فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا ("So now taste! We will never add to you anything except torment."....78:30). In other words, in the world they continued to add disbelief. If death did not overtake them by coercion, they would have continued to add disbelief, and today their punishment will be increased.</p><p>Thus far the punishment of disbelievers was depicted. As opposed to this, the reward and blessings of the righteous believers are depicted below.</p>

فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا ("So now taste! We will never add to you anything except torment."....78:30). In other words, in the world they continued to add disbelief. If death did not overtake them by coercion, they would have continued to add disbelief, and today their punishment will be increased.Thus far the punishment of disbelievers was depicted. As opposed to this, the reward and blessings of the righteous believers are depicted below.

As for those who preserve themselves from evil and follow the straight path, there is attainment for them:

Indeed the place of success is for the pious.

Surely for the godfearing awaits a place of security,

[But,] verily for the God-conscious there is supreme fulfilment in store:

Verily for the God-fearing is an achievement.

Verily, for the Muttaqun, there will be a success (Paradise);

But for the righteous there is triumph.

Surely the state of triumph awaits the God-fearing:

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

Lo! for the duteous is achievement -

Indeed a triumph awaits the Godwary:

But, for the cautious a place of prosperity,

Indeed, for the righteous is attainment -

The pious ones will be triumphant.

Surely for those who guard (against evil) is achievement,

Inna lilmuttaqeena maf<u>a</u>z<u>a</u><b>n</b>

As for those who are mindful of God, they shall surely triumph:

Verily for the Righteous there will be a fulfilment of (the heart's) desires;

78

إِنَّ لِلْمُتَّقِينَ مَفَازًا

Indeed, for those who are mindful of their Lord by fulfilling His commands and refraining from the things he has not allowed, there is a point of success they will succeed on, by achieving the Paradise they sought.

Indeed, for those who are mindful of their Lord by fulfilling His commands and refraining from the things he has not allowed, there is a point of success they will succeed on, by achieving the Paradise they sought.

<h2 class="title">The Great Success will be for Those Who have Taqwa</h2><p>Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says,</p><div class="text_uthmani arabic">إِنَّ لِلْمُتَّقِينَ مَفَازاً </div><p>(Verily, for those who have Taqwa, there will be a success;) Ibn `Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn `Abbas, because Allah says after this,</p><div class="text_uthmani arabic">حَدَآئِقَ</div><p>(Hada'iq) And Hada'iq are gardens of palm trees and other things.</p><div class="text_uthmani arabic">حَدَآئِقَ وَأَعْنَـباً - وَكَوَاعِبَ أَتْرَاباً </div><p>(And vineyards, and Kawa`ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn `Abbas, Mujahid and others have said,</p><div class="text_uthmani arabic">كَواعِبَ</div><p>(Kawa`ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi`ah. Concerning Allah's statement,</p><div class="text_uthmani arabic">وَكَأْساً دِهَاقاً </div><p>(And a cup Dihaq.) Ibn `Abbas said, "Continuously filled." `Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said,</p><div class="text_uthmani arabic">دِهَاقاً</div><p>(Dihaq) "This means completely filled." Then Allah says,</p><div class="text_uthmani arabic">لاَّ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ كِذَباً </div><p>(No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement,</p><div class="text_uthmani arabic">لاَّ لَغْوٌ فِيهَا وَلاَ تَأْثِيمٌ</div><p>(Free from any Laghw, and free from sin.) (52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says,</p><div class="text_uthmani arabic">جَزَآءً مِّن رَّبِّكَ عَطَآءً حِسَاباً </div><p>(Rewarded from your Lord with a sufficient gift.) meaning, `this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me."</p>

The Great Success will be for Those Who have TaqwaAllah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says,إِنَّ لِلْمُتَّقِينَ مَفَازاً (Verily, for those who have Taqwa, there will be a success;) Ibn `Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn `Abbas, because Allah says after this,حَدَآئِقَ(Hada'iq) And Hada'iq are gardens of palm trees and other things.حَدَآئِقَ وَأَعْنَـباً - وَكَوَاعِبَ أَتْرَاباً (And vineyards, and Kawa`ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn `Abbas, Mujahid and others have said,كَواعِبَ(Kawa`ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi`ah. Concerning Allah's statement,وَكَأْساً دِهَاقاً (And a cup Dihaq.) Ibn `Abbas said, "Continuously filled." `Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said,دِهَاقاً(Dihaq) "This means completely filled." Then Allah says,لاَّ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ كِذَباً (No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement,لاَّ لَغْوٌ فِيهَا وَلاَ تَأْثِيمٌ(Free from any Laghw, and free from sin.) (52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says,جَزَآءً مِّن رَّبِّكَ عَطَآءً حِسَاباً (Rewarded from your Lord with a sufficient gift.) meaning, `this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me."

Orchards and vineyards,

Gardens and grapes.

gardens and vineyards

luxuriant gardens and vinyards,

Gardens enclosed and vineyards,

Gardens and grapeyards;

Gardens and vineyards.

gardens and vineyards,

Hada'iq and vineyards,

Gardens enclosed and vineyards,

gardens and vineyards,

and gardens and vineyards,

Gardens and grapevines

They will have gardens and vineyards,

Gardens and vineyards,

<u>H</u>ad<u>a</u>iqa waaAAn<u>a</u>b<u>a</u><b>n</b>

theirs shall be gardens and vineyards,

Gardens enclosed, and grapevines;

78

حَدَآئِقَ وَأَعْنَٰبًا

It is full of gardens and grapevines.

It is full of gardens and grapevines.

And graceful maidens of the same age,

And maidens of a single age.

and maidens with swelling breasts, like of age,

and splendid companions well matched,

And full-breasted maidens of equal age.

And young full-breasted (mature) maidens of equal age;

And splendid spouses, well matched.

and youthful maidens of like age,

And Kawa`ib Atrab,

And voluptuous women of equal age;

and buxom maidens of a like age,

curvaceous (virgins), of equal age

And full-breasted [companions] of equal age

maidens with pears-shaped breasts who are of equal age (to their spouses)

And voluptuous women of equal age;

Wakaw<u>a</u>AAiba atr<u>a</u>b<u>a</u><b>n</b>

and young maidens of equal age,

And voluptuous women of equal age;

78

وَكَوَاعِبَ أَتْرَابًا

And women of similar ages.

And women of similar ages.

And flasks full and flowing.

And an overflowing cup.

and a cup overflowing.

and a cup [of happiness] overflowing.

And a cup overflowing.

And a full cup (of wine).

And delicious drinks.

and an overflowing cup.

And a cup Dihaq.

And a full cup.

and brimming cups.

and an overflowing cup.

And a full cup.

and cups full of wine.

And a pure cup.

Wakasan dih<u>a</u>q<u>a</u><b>n</b>

and overflowing cups.

And a cup full (to the brim).

78

وَكَأْسًا دِهَاقًا

And full glasses of wine.

And full glasses of wine.

They will hear no blasphemies there or disavowals:

In which they shall neither hear lewd talk, nor any lie.

Therein they shall hear no idle talk, no cry of lies,

No empty talk will they hear in that [paradise], nor any lie.

They will hear therein no babble nor falsehood:

No Laghw (dirty, false, evil talk) shall they hear therein, nor lying;

They will hear therein neither gossip, nor lies.

Therein they shall hear no idle talk, nor any falsehood;

No Laghw shall they hear therein, nor lying;

There hear they never vain discourse, nor lying -

Therein they shall hear neither vain talk nor lies

There, they shall neither hear idle talk, nor yet any falsehood,

No ill speech will they hear therein or any falsehood -

They will not hear therein any unnecessary words or lies.

They shall not hear therein any vain words nor lying.

L<u>a</u> yasmaAAoona feeh<u>a</u> laghwan wal<u>a</u> ki<u>ththa</u>b<u>a</u><b>n</b>

There they shall not hear any idle talk, or any untruth:

No vanity shall they hear therein, nor Untruth:-

78

لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّٰبًا

In Paradise, they will not hear any false speech, nor lies. Neither will they lie to one another.

In Paradise, they will not hear any false speech, nor lies. Neither will they lie to one another.

A recompense from your Lord, a sufficient gift,

A reward from your Lord – a grossly sufficient bestowal.

for a recompense from thy Lord, a gift, a reckoning,

[All this will be] a reward from thy Sustainer, a gift in accordance with [His Own] reckoning –

A recompense from thy Lord-a gift sufficient -

A reward from your Lord, an ample calculated gift (according to the best of their good deeds).

A reward from your Lord, a fitting gift.

a recompense from your Lord and an ample reward

Rewarded from your Lord with a sufficient gift.

Requital from thy Lord - a gift in payment -

—a reward and a sufficing bounty from your Lord,

a recompense from your Lord, a gift, a reckoning,

[As] reward from your Lord, [a generous] gift [made due by] account,

This will be their reward from your Lord, a favor from Him and a recompense for their deeds.

A reward from your Lord, a gift according to a reckoning:

Jaz<u>a</u>an min rabbika AAa<u>ta</u>an <u>h</u>is<u>a</u>b<u>a</u><b>n</b>

all this will be a recompense, a gift, that will suffice them, from your Lord,

Recompense from thy Lord, a gift, (amply) sufficient,

78

جَزَآءً مِّن رَّبِّكَ عَطَآءً حِسَابًا

All that will be from what Allah will give to them in graciousness and benevolence, and it will be sufficient for them.

All that will be from what Allah will give to them in graciousness and benevolence, and it will be sufficient for them.

<p>زَاءً مِّن رَّ‌بِّكَ عَطَاءً حِسَابًا (this being a reward from their Lord, a suffering grant...78:36). The blessings of Paradise described above is the reward of the believers and is an abundant grant from their Lord. Here two things are mentioned. First, these blessings are a reward of their deeds. Secondly, they are a Divine grant. Apparently, they seem to be contradictory, because reward means receiving something in lieu of doing some service, whereas grant is given gratis. The Qur'an has combined the two words in order to indicate that the blessings of Paradise are reward for the inmates of Paradise only apparently, and in reality they are a Divine grant given to them gratis, because human deeds cannot be the reward of even those blessings which were given to him in the world, let alone the blessings of the Hereafter which depend entirely on Divine grace as is confirmed by the Tradition of the Holy Prophet ﷺ : "No one can enter Paradise merely by virtue of his deeds, unless Allah shows His grace." The Companions asked: "What about you, Messenger of Allah ﷺ . "He replied: "Nor will I enter Paradise merely by virtue of my action."</p><p>The word hisaban has two meanings: [ 1] a grant [ that is ] sufficient [ and ] abundant. This meaning is adapted from the following idiom: اَحسبتُ فُلاناً ای اَعطَیتُہ، ما یَکفِیہِ حَتَٰی قَالَ حَسبِی 'ahsabtu means that I gave him so much so that it was sufficient for him until he yelled out "enough, this is too much for me"; and [ 2] the second meaning 'balancing of account' and 'comparing'. Sayyidna Mujahid ؓ says that in this context the verse purports to say that the Divine grant will be given gratis to the inmates of Paradise. The grant will be in keeping with the degree of sincerity as reported in authentic Traditions. The deeds of the noble Companions are greater than the deeds of the rest of the Ummah. If a Companion were to spend in the way of Allah one mudd = [ 815, 39 grams ] and a non-Companion were to spend to the equivalent of Mount Uhud, the Companion's one mudd will weigh heavier than the mountain. And Allah knows best!</p>

زَاءً مِّن رَّ‌بِّكَ عَطَاءً حِسَابًا (this being a reward from their Lord, a suffering grant...78:36). The blessings of Paradise described above is the reward of the believers and is an abundant grant from their Lord. Here two things are mentioned. First, these blessings are a reward of their deeds. Secondly, they are a Divine grant. Apparently, they seem to be contradictory, because reward means receiving something in lieu of doing some service, whereas grant is given gratis. The Qur'an has combined the two words in order to indicate that the blessings of Paradise are reward for the inmates of Paradise only apparently, and in reality they are a Divine grant given to them gratis, because human deeds cannot be the reward of even those blessings which were given to him in the world, let alone the blessings of the Hereafter which depend entirely on Divine grace as is confirmed by the Tradition of the Holy Prophet ﷺ : "No one can enter Paradise merely by virtue of his deeds, unless Allah shows His grace." The Companions asked: "What about you, Messenger of Allah ﷺ . "He replied: "Nor will I enter Paradise merely by virtue of my action."The word hisaban has two meanings: [ 1] a grant [ that is ] sufficient [ and ] abundant. This meaning is adapted from the following idiom: اَحسبتُ فُلاناً ای اَعطَیتُہ، ما یَکفِیہِ حَتَٰی قَالَ حَسبِی 'ahsabtu means that I gave him so much so that it was sufficient for him until he yelled out "enough, this is too much for me"; and [ 2] the second meaning 'balancing of account' and 'comparing'. Sayyidna Mujahid ؓ says that in this context the verse purports to say that the Divine grant will be given gratis to the inmates of Paradise. The grant will be in keeping with the degree of sincerity as reported in authentic Traditions. The deeds of the noble Companions are greater than the deeds of the rest of the Ummah. If a Companion were to spend in the way of Allah one mudd = [ 815, 39 grams ] and a non-Companion were to spend to the equivalent of Mount Uhud, the Companion's one mudd will weigh heavier than the mountain. And Allah knows best!

The Lord of the heavens and the earth, and all that lies between them, most benevolent, to whom none may dare address a word.

Lord of the heavens and the earth, and all whatever is between them – the Most Gracious – with Whom no one will have the right to talk.

Lord of the heavens and earth, and all that between them is, the All-merciful of whom they have no power to speak.

[a reward from] the Sustainer of the heavens and the earth and all that is between them, the Most Gracious! [And] none shall have it in their power to raise their voices unto Him

From the Lord of the heavens and the earth and of whatsoever is in bet-ween them, the Compassionate with Whom they can demand not audience.

(From) the Lord of the heavens and the earth, and whatsoever is in between them, the Most Beneficent, none can dare to speak with Him (on the Day of Resurrection except after His Leave).

Lord of the heavens and the earth, and everything between them—The Most Merciful—none can argue with Him.

from the Lord of the heavens and the earth and of that which is between them; the Most Merciful Lord before Whom none dare utter a word.

The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom th- ey cannot dare to speak.

Lord of the heavens and the earth, and (all) that is between them, the Beneficent; with Whom none can converse.

the All-beneficent, the Lord of the heavens and the earth and whatever is between them. They will not be able to address Him

the Lord of the heavens and earth, and all that is between them, the Merciful, of whom they are unable to speak.

[From] the Lord of the heavens and the earth and whatever is between them, the Most Merciful. They possess not from Him [authority for] speech.

He is the Lord of the heavens and the earth and all that is between them. He is the Beneficent God and no one will be able to address Him.

The Lord of the heavens and the earth and what is between them, the Beneficent Allah, they shall not be able to address Him.

Rabbi a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wam<u>a</u> baynahum<u>a</u> a<b>l</b>rra<u>h</u>m<u>a</u>ni l<u>a</u> yamlikoona minhu khi<u>ta</u>b<u>a</u><b>n</b>

the Sustainer of the heavens and the earth and all that lies between them, the most Gracious [and] none shall have it in their power to raise their voices to Him.

(From) the Lord of the heavens and the earth, and all between, (Allah) Most Gracious: None shall have power to argue with Him.

78

رَّبِّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ٱلرَّحْمَٰنِ لَا يَمْلِكُونَ مِنْهُ خِطَابًا

He is the Lord of the heavens, the earth and whatever is between them; the benevolent of the world and the afterlife. No one on earth or in the heavens is able to question Him except when He gives them permission.

He is the Lord of the heavens, the earth and whatever is between them; the benevolent of the world and the afterlife. No one on earth or in the heavens is able to question Him except when He gives them permission.

<p>لَا يَمْلِكُونَ مِنْهُ خِطَابًا (...No one will have power to address Him,...78:37)</p><p>This sentence is probably connected to the preceding verse: جَزَاءً مِّن رَّ‌بِّكَ عَطَاءً حِسَابًا (this being a reward from their Lord, a sufficing grant...78:36) In this case, it would mean that when Allah grants a certain grade of reward, no one dare speak about the grade as to why someone got more and others got less. But if this sentence is treated as an isolated one, it will mean that no one in the Plane of Gathering will have the power to speak to Him without His permission. This permission will be granted in some of the positions of Gathering, and not in others.</p>

لَا يَمْلِكُونَ مِنْهُ خِطَابًا (...No one will have power to address Him,...78:37)This sentence is probably connected to the preceding verse: جَزَاءً مِّن رَّ‌بِّكَ عَطَاءً حِسَابًا (this being a reward from their Lord, a sufficing grant...78:36) In this case, it would mean that when Allah grants a certain grade of reward, no one dare speak about the grade as to why someone got more and others got less. But if this sentence is treated as an isolated one, it will mean that no one in the Plane of Gathering will have the power to speak to Him without His permission. This permission will be granted in some of the positions of Gathering, and not in others.

<h2 class="title">No one will dare to speak before Allah -- not even the Angels - without first receiving Permission</h2><p>Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says,</p><div class="text_uthmani arabic">لاَ يَمْلِكُونَ مِنْهُ خِطَاباً</div><p>(With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says,</p><div class="text_uthmani arabic">مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ</div><p>(Who is he that can intercede with Him except with His permission) (2:255) It is also similar to His statement,</p><div class="text_uthmani arabic">يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ</div><p>(On the Day when it comes, no person shall speak except by His leave.) (11:105)</p><div class="text_uthmani arabic">يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ</div><p>(The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak) (78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha`bi, Sa`id bin Jubayr and Ad-Dahhak. This is as Allah says,</p><div class="text_uthmani arabic">نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ - عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ </div><p>(Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.) (26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said;</p><div class="text_uthmani arabic">إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ</div><p>(except him whom Ar-Rahman allows,) This is similar to Allah's statement,</p><div class="text_uthmani arabic">يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ</div><p>(On the Day when it comes, no person shall speak except by His leave.) (11:105) This is similar to what has been confirmed in the Sahih, that the Prophet said,</p><div class="text_uthmani arabic">«وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل»</div><p>(And none will speak on that Day except the Messengers.)" Allah said,</p><div class="text_uthmani arabic">وَقَالَ صَوَاباً</div><p>(and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and `Ikrimah both said. In reference to Allah's statement,</p><div class="text_uthmani arabic">ذَلِكَ الْيَوْمُ الْحَقُّ</div><p>(That is the True Day.) meaning, it will come to pass and there is no avoiding it.</p><div class="text_uthmani arabic">فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ مَـَاباً</div><p>(So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him.</p><h2 class="title">The Day of Judgement is Near</h2><p>Allah said,</p><div class="text_uthmani arabic">إِنَّآ أَنذَرْنَـكُمْ عَذَاباً قَرِيباً</div><p>(Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass.</p><div class="text_uthmani arabic">يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ</div><p>(the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him -- the good and bad, and the old and new. This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا</div><p>(And they will find all that they did, placed before them.) (18:49) t It is also similar to His statement,</p><div class="text_uthmani arabic">يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ </div><p>(On that Day man will be informed of what he sent forward, and what he left behind.) (75:13) Then Allah says,</p><div class="text_uthmani arabic">وَيَقُولُ الْكَافِرُ يَـلَيْتَنِى كُنتُ تُرَباً</div><p>(and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life.</p><p>He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns.</p><p>Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say,</p><div class="text_uthmani arabic">يَـلَيْتَنِى كُنتُ تُرَباً</div><p>(Would that I were dust!) meaning, `I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, `Abdullah bin `Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.</p>

No one will dare to speak before Allah -- not even the Angels - without first receiving PermissionAllah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says,لاَ يَمْلِكُونَ مِنْهُ خِطَاباً(With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says,مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ(Who is he that can intercede with Him except with His permission) (2:255) It is also similar to His statement,يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ(On the Day when it comes, no person shall speak except by His leave.) (11:105)يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ(The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak) (78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha`bi, Sa`id bin Jubayr and Ad-Dahhak. This is as Allah says,نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ - عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.) (26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said;إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ(except him whom Ar-Rahman allows,) This is similar to Allah's statement,يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ(On the Day when it comes, no person shall speak except by His leave.) (11:105) This is similar to what has been confirmed in the Sahih, that the Prophet said,«وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل»(And none will speak on that Day except the Messengers.)" Allah said,وَقَالَ صَوَاباً(and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and `Ikrimah both said. In reference to Allah's statement,ذَلِكَ الْيَوْمُ الْحَقُّ(That is the True Day.) meaning, it will come to pass and there is no avoiding it.فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ مَـَاباً(So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him.The Day of Judgement is NearAllah said,إِنَّآ أَنذَرْنَـكُمْ عَذَاباً قَرِيباً(Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass.يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ(the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him -- the good and bad, and the old and new. This is similar to Allah's statement,وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا(And they will find all that they did, placed before them.) (18:49) t It is also similar to His statement,يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.) (75:13) Then Allah says,وَيَقُولُ الْكَافِرُ يَـلَيْتَنِى كُنتُ تُرَباً(and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life.He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns.Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say,يَـلَيْتَنِى كُنتُ تُرَباً(Would that I were dust!) meaning, `I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, `Abdullah bin `Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.

The day the Spirit takes its stand, with the angels ranged in rows. None will speak except who is permitted by Ar-Rahman and says what is right.

The day when Jibreel and all the angels will stand in rows; none will be able to speak except one whom the Most Gracious commands and who spoke rightly. (Prophet Mohammed – peace and blessings be upon him – will be the first to be granted permission to intercede.)

Upon the day when the Spirit and the angels stand in ranks they shall speak not, save him to whom the All-merciful has given leave, and who speaks aright.

on the Day when all [human] souls and all the angels will stand up in ranks: none will speak but he to whom the Most Gracious will have given leave; and [everyone] will say [only] what is right.

On the Day whereon the spirits and the angels will stand arrayed, they will not be able to speak save him whom the Compassionate giveth leave and who speaketh aright.

The Day that Ar-Ruh [Jibrael (Gabriel) or another angel] and the angels will stand forth in rows, none shall speak except him whom the Most Beneficent (Allah) allows, and he will speak what is right.

On the Day when the Spirit and the angels stand in row. They will not speak, unless it be one permitted by the Most Merciful, and he will say what is right.

The Day when the Spirit and the angels are ranged row on row. None shall speak save he whom the Merciful Lord will permit; and he too will speak what is right.

The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.

On the day when the angels and the Spirit stand arrayed, they speak not, saving him whom the Beneficent alloweth and who speaketh right.

on the day when the Spirit and the angels stand in an array: none shall speak except someone who is permitted by the All-beneficent and says what is rightful.

On that Day, when the Spirit (Gabriel) and the angels stand in ranks they shall not speak, except he to whom the Merciful has given permission, and sayswhat is right.

The Day that the Spirit and the angels will stand in rows, they will not speak except for one whom the Most Merciful permits, and he will say what is correct.

On that day, the Spirit and the angels who stand in lines will not speak except those whom the Beneficent God has permitted, and he will speak the right words.

The day on which the spirit and the angels shall stand in ranks; they shall not speak except he whom the Beneficent Allah permits and who speaks the right thing.

Yawma yaqoomu a<b>l</b>rroo<u>h</u>u wa<b>a</b>lmal<u>a</u>ikatu <u>s</u>affan l<u>a</u> yatakallamoona ill<u>a</u> man a<u>th</u>ina lahu a<b>l</b>rra<u>h</u>m<u>a</u>nu waq<u>a</u>la <u>s</u>aw<u>a</u>b<u>a</u><b>n</b>

On the Day when the Spirit and the angels stand in ranks, no one will speak, except for those to whom the Lord of Mercy gives permission, and who will say only what is right.

The Day that the Spirit and the angels will stand forth in ranks, none shall speak except any who is permitted by (Allah) Most Gracious, and He will say what is right.

78

يَوْمَ يَقُومُ ٱلرُّوحُ وَٱلْمَلَٰٓئِكَةُ صَفًّا لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَٰنُ وَقَالَ صَوَابًا

On the day when Gabriel and the angels will stand in rows, not speaking to intercede on behalf of anyone except whom the Benevolent grants them permission to intercede for, and has made a straight statement i.e. the statement of oneness of Allah.

On the day when Gabriel and the angels will stand in rows, not speaking to intercede on behalf of anyone except whom the Benevolent grants them permission to intercede for, and has made a straight statement i.e. the statement of oneness of Allah.

<p>یوْمَ يَقُومُ الرُّ‌وحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّ‌حْمَـٰنُ وَقَالَ صَوَابًا (on the Day when the Spirit and the angels will stand in rows. They will not speak, except the one who is permitted by the Rahman [ the All-Merciful ] and speaks aright -78:38). Ruh (Spirit), according to some of the commentators, refers to the angel Jibra'il He has been mentioned before the other angels in general in order to show the greatness of his status. According to certain Prophetic traditions, Ruh is not an angel but a huge army of Allah. They have heads, hands and legs. In this interpretation, there will be two rows. One row will be that of Ruh and the other will be that of the angels.</p>

یوْمَ يَقُومُ الرُّ‌وحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّ‌حْمَـٰنُ وَقَالَ صَوَابًا (on the Day when the Spirit and the angels will stand in rows. They will not speak, except the one who is permitted by the Rahman [ the All-Merciful ] and speaks aright -78:38). Ruh (Spirit), according to some of the commentators, refers to the angel Jibra'il He has been mentioned before the other angels in general in order to show the greatness of his status. According to certain Prophetic traditions, Ruh is not an angel but a huge army of Allah. They have heads, hands and legs. In this interpretation, there will be two rows. One row will be that of Ruh and the other will be that of the angels.

That day is certain. So whosoever likes may prepare a way to his Lord.

That is the True Day; therefore whoever wills may take the path towards his Lord.

That is the true day; so whosoever wills takes unto his Lord a resort.

That will be the Day of Ultimate Truth: whoever wills, then, let him take the path that leads towards his Sustainer!

That is the Sure Day. Whosoever therefore willeth, let him betake Unto his Lord a resort.

That is without doubt the True Day, so, whosoever wills, let him seek a place with (or a way to) His Lord (by obeying Him in this worldly life)!

That is the Day of Reality. So whoever wills, let him take a way back to his Lord.

That Day is sure to come. So let him who will seek a resort with his Lord.

That is the True Day. So, whosoever wills, let him seek a place with His Lord!

That is the True Day. So whoso will should seek recourse unto his Lord.

That day is true for certain. So let anyone who wishes take resort with his Lord.

That is the Day, the truth, so whosoever wills takes a way to his Lord.

That is the True Day; so he who wills may take to his Lord a [way of] return.

That will be the Day of the Truth. So let those who want seek refuge from their Lord.

That is the sure day, so whoever desires may take refuge with his Lord.

<u>Tha</u>lika alyawmu al<u>h</u>aqqu faman sh<u>a</u>a ittakha<u>th</u>a il<u>a</u> rabbihi ma<u>a</u>b<u>a</u><b>n</b>

That Day is sure to come, so whoever wishes to, let him take the path that leads towards his Lord.

That Day will be the sure Reality: Therefore, whoso will, let him take a (straight) return to his Lord!

78

ذَٰلِكَ ٱلْيَوْمُ ٱلْحَقُّ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ مَـَٔابًا

That which has been described to you is the day in which there is no doubt regarding its occurrence. So whoever wishes salvation on it from the punishment of Allah, he should take the path to it through performing good deeds that will please his Lord.

That which has been described to you is the day in which there is no doubt regarding its occurrence. So whoever wishes salvation on it from the punishment of Allah, he should take the path to it through performing good deeds that will please his Lord.

We have indeed warned you of a calamity near at hand, a day when man will see what he had sent (of his deeds) ahead, and the unbeliever will say: "Woe alas. Ah would that I were dust!"

We warn you of a punishment that has come near; a day on which man will see what his own hands have sent ahead, and the disbeliever will say, “Alas – if only I were dust!”

Lo, We have warned you of a nigh chastisement, upon the day when a man shall behold what his hands have forwarded, and the unbeliever shall say, 'O would that I were dust!'

Verily, We have warned you of suffering near at hand - [suffering] on the Day when man shall [clearly] see what his hands have sent ahead, and when he who has denied the truth shall say, "Oh, would that I were mere dust...!"

Verily We! We have warned you of a torment nigh at hand, a Day whereon a man shall behold that which his hands have sent forth, and the infidel will say: would that I were dust!

Verily, We have warned you of a near torment, the Day when man will see that (the deeds) which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!"

We have warned you of a near punishment—the Day when a person will observe what his hands have produced, and the faithless will say, “O, I wish I were dust.”

Lo! We warn you of a chastisement near at hand; the Day when a man will look on what his own hands have sent forth, and the unbelievers shall say: “Oh would that I were utter dust.”

Verily, We have warned you of a near torment -- the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!"

Lo! We warn you of a doom at hand, a day whereon a man will look on that which his own hands have sent before, and the disbeliever will cry: "Would that I were dust!"

Indeed We have warned you of a punishment near at hand—the day when a person will observe what his hands have sent ahead and the faithless one will say, ‘I wish I were dust!’

Indeed, We have forewarned you of an imminent punishment, the Day when the person will look upon his works and the unbelievers will say: 'Would that I were dust'

Indeed, We have warned you of a near punishment on the Day when a man will observe what his hands have put forth and the disbeliever will say, "Oh, I wish that I were dust!"

We have warned you of the approaching torment. On that day, a person will see what his hands have committed. A disbeliever will say, "Would that I had been dust".

Surely We have warned you of a chastisement near at hand: the day when man shall see what his two hands have sent before, and the unbeliever shall say: O! would that I were dust!

Inn<u>a</u> an<u>th</u>arn<u>a</u>kum AAa<u>tha</u>ban qareeban yawma yan<i><u>th</u></i>uru almaro m<u>a</u> qaddamat yad<u>a</u>hu wayaqoolu alk<u>a</u>firu y<u>a</u> laytanee kuntu tur<u>a</u>b<u>a</u><b>n</b>

We have warned you of a chastisement which is near at hand, on the Day when man shall [clearly] see what his hands have sent ahead, and when he who has denied the truth shall say, "Oh, would that I were dust!"

Verily, We have warned you of a Penalty near, the Day when man will see (the deeds) which his hands have sent forth, and the Unbeliever will say, "Woe unto me! Would that I were (metre) dust!"

78

إِنَّآ أَنذَرْنَٰكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ ٱلْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ ٱلْكَافِرُ يَٰلَيْتَنِى كُنتُ تُرَٰبًۢا

O people! Indeed, I have warned you of an impending punishment which will occur on the day when a person will see what deeds he sent forth in the world, and the disbeliever will say, wishing safety from the punishment: “If only I had become dust like the animals!” when it is said to them on the Day of Judgement: “Become dust”.

O people! Indeed, I have warned you of an impending punishment which will occur on the day when a person will see what deeds he sent forth in the world, and the disbeliever will say, wishing safety from the punishment: “If only I had become dust like the animals!” when it is said to them on the Day of Judgement: “Become dust”.

<p>يَوْمَ يَنظُرُ‌ الْمَرْ‌ءُ مَا قَدَّمَتْ يَدَاهُ day when one will see what his hands have sent ahead....78:40) Apparently, this refers to the Day of Judgment. Every person will see his deeds with his own eyes in the Plane of Gathering. This might happen in one of two ways: [ 1] his ledger of deeds will be given in his hands and he will see it; or [ 2] his deeds will appear in the Plane of Gathering, epitomized in a visible shape, as certain narratives confirm this. Still a third possibility exists. The word 'day' may refer to 'the day of death'. And the words 'will see' means to see in the grave or barzakh, as explained by Mazhari.</p><p>وَيَقُولُ الْكَافِرُ‌ يَا لَيْتَنِي كُنتُ تُرَ‌ابًا (and the disbeliever will say, "0 would that I had become dust...78:40) Sayyidna ` Abdullah Ibn ` Umar ؓ reports that on the Day of Resurrection the entire earth will become a plane surface where all human beings, Jinn, domesticated animals and wild animals will be gathered. If one animal had wronged another animal in the world, it will be given the opportunity to take its revenge. If a goat with horns had wronged a goat without horns, it will be granted the opportunity to take its avenge. When this phase is over, all animals will be commanded to become dust. They will become dust. At that moment the disbelievers will wish that they were also animals and would become dust like them, so that they would have been spared the torment of reckoning and punishment of Hell. We seek refuge in Allah from it! Allah knows best!</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah An-Naba'</p><p>Ends here</p>

يَوْمَ يَنظُرُ‌ الْمَرْ‌ءُ مَا قَدَّمَتْ يَدَاهُ day when one will see what his hands have sent ahead....78:40) Apparently, this refers to the Day of Judgment. Every person will see his deeds with his own eyes in the Plane of Gathering. This might happen in one of two ways: [ 1] his ledger of deeds will be given in his hands and he will see it; or [ 2] his deeds will appear in the Plane of Gathering, epitomized in a visible shape, as certain narratives confirm this. Still a third possibility exists. The word 'day' may refer to 'the day of death'. And the words 'will see' means to see in the grave or barzakh, as explained by Mazhari.وَيَقُولُ الْكَافِرُ‌ يَا لَيْتَنِي كُنتُ تُرَ‌ابًا (and the disbeliever will say, "0 would that I had become dust...78:40) Sayyidna ` Abdullah Ibn ` Umar ؓ reports that on the Day of Resurrection the entire earth will become a plane surface where all human beings, Jinn, domesticated animals and wild animals will be gathered. If one animal had wronged another animal in the world, it will be given the opportunity to take its revenge. If a goat with horns had wronged a goat without horns, it will be granted the opportunity to take its avenge. When this phase is over, all animals will be commanded to become dust. They will become dust. At that moment the disbelievers will wish that they were also animals and would become dust like them, so that they would have been spared the torment of reckoning and punishment of Hell. We seek refuge in Allah from it! Allah knows best!Al-hamdulillahThe Commentary onSurah An-Naba'Ends here

I CALL TO WITNESS those who dive and drag,

By oath of those who harshly pull out the soul. (Of the disbeliever)

By those that pluck out vehemently

CONSIDER those [stars] that rise only to set,

By the angels who drag forth vehemently.

By those (angels) who pull out (the souls of the disbelievers and the wicked) with great violence;

By those who snatch violently.

By those (angels) that pluck out the soul from depths,

By those who pull out, drowning.

By those who drag forth to destruction,

By those [angels] who wrest [the soul] violently,

By the pluckers (the angels of death), violently plucking (the souls of the unbelievers),

By those [angels] who extract with violence

By the angels who violently tear-out the souls of the disbelievers from their bodies,

I swear by the angels who violently pull out the souls of the wicked,

Wa<b>al</b>nn<u>a</u>ziAA<u>a</u>ti gharq<u>a</u><b>n</b>

By [the winds] that pluck out vehemently

By the (angels) who tear out (the souls of the wicked) with violence;

79

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلنَّٰزِعَٰتِ غَرْقًا

Allah takes an oath on the angels who pull out the souls of the disbelievers with severity and harshness.

Allah takes an oath on the angels who pull out the souls of the disbelievers with severity and harshness.

<p>Commentary</p><p>وَالنَّازِعَاتِ غَرْ‌قًا (I swear by those [ angels ] who pull out [ the souls of the infidels ] vigorously ...79:1). The word naziat is derived from naz' and it means 'to draw vigorously'. The word gharqan is its corroborative because the word gharq is used here in the sense of ighraq and means 'to exert oneself much or to the utmost extent in the thing'. The Arabic idiom has it اغرق النّازع فی القوس 'He drew the bow with great vigour'. The Surah begins with an oath by certain characteristics of the angels to affirm that the Resurrection is a certainty. The subject of the oath, however, has been contextually deleted. The oath of the angels is probably apt on this occasion because they are all the time involved in the administration and running of the world. They are executing their duties loyally. On the Day of Judgment, all material causes will be severed. Unusual events will occur and the angels will be involved in them.</p><p>Five characteristics of the angels are mentioned which are concerned with or related to the extraction of the soul at the time of death. The purport of the verses is to affirm that Resurrection is a certainty. It starts with human death. Every man's death is his partial Day of Doom, and this has an important impact on his belief in Resurrection. The five qualities are as follows:</p><p>The first quality of the angels:</p><p>وَالنَّازِعَاتِ غَرْ‌قًا I swear by those (angels) who pull out (the souls of the infidels) vigorously.</p><p>This refers to the angels of punishment who draw the souls of the infidels vigorously and harshly. The words 'vigorously' refer to spiritual pain. The humans around the dying person may not be sensitive to the pain. Often it is noticed that the soul of an infidel apparently slips out easily, but this ease is perceived by humans around the dying man. The pain is felt by the soul of the dying person. Who can perceive it? We are aware of it only because Allah has informed us about it in this verse.</p>

Commentaryوَالنَّازِعَاتِ غَرْ‌قًا (I swear by those [ angels ] who pull out [ the souls of the infidels ] vigorously ...79:1). The word naziat is derived from naz' and it means 'to draw vigorously'. The word gharqan is its corroborative because the word gharq is used here in the sense of ighraq and means 'to exert oneself much or to the utmost extent in the thing'. The Arabic idiom has it اغرق النّازع فی القوس 'He drew the bow with great vigour'. The Surah begins with an oath by certain characteristics of the angels to affirm that the Resurrection is a certainty. The subject of the oath, however, has been contextually deleted. The oath of the angels is probably apt on this occasion because they are all the time involved in the administration and running of the world. They are executing their duties loyally. On the Day of Judgment, all material causes will be severed. Unusual events will occur and the angels will be involved in them.Five characteristics of the angels are mentioned which are concerned with or related to the extraction of the soul at the time of death. The purport of the verses is to affirm that Resurrection is a certainty. It starts with human death. Every man's death is his partial Day of Doom, and this has an important impact on his belief in Resurrection. The five qualities are as follows:The first quality of the angels:وَالنَّازِعَاتِ غَرْ‌قًا I swear by those (angels) who pull out (the souls of the infidels) vigorously.This refers to the angels of punishment who draw the souls of the infidels vigorously and harshly. The words 'vigorously' refer to spiritual pain. The humans around the dying person may not be sensitive to the pain. Often it is noticed that the soul of an infidel apparently slips out easily, but this ease is perceived by humans around the dying man. The pain is felt by the soul of the dying person. Who can perceive it? We are aware of it only because Allah has informed us about it in this verse.

<h2 class="title">The Tafsir of Surat An-Nazi`at (Chapter - 79) Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Swearing by Five Characteristics that the Day of Judgement will occur</h2><p>Ibn Mas`ud, Ibn `Abbas, Masruq, Sa`id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said,</p><div class="text_uthmani arabic">وَالنَّـزِعَـتِ غَرْقاً </div><p>(By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement,</p><div class="text_uthmani arabic">وَالنَّـشِطَـتِ نَشْطاً </div><p>(By those who free briskly.) This has been mentioned by Ibn `Abbas. In reference to Allah's statement,</p><div class="text_uthmani arabic">وَالسَّـبِحَـتِ سَبْحاً </div><p>(And by the swimmers, swimming.) Ibn Mas`ud said, "They are the angels." Similar statements have been reported from `Ali, Mujahid, Sa`id bin Jubayr, and Abu Salih. Concerning Allah's statement,</p><div class="text_uthmani arabic">فَالسَّـبِقَـتِ سَبْقاً </div><p>(And by the racers, racing.) It has been narrated from `Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says,</p><div class="text_uthmani arabic">فَالْمُدَبِّرَتِ أَمْراً </div><p>(And by those who arrange affairs.) `Ali, Mujahid, `Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic."</p><h2 class="title">The Description of the Day of Judgement, the People, and what They will say</h2><p>Then Allah says,</p><div class="text_uthmani arabic">يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ </div><p>(On the Day the Rajifah shakes, followed by the Radifah.) Ibn `Abbas said, "These are the two blasts (of the Trumpet) -- the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah,</p><div class="text_uthmani arabic">يَوْمَ تَرْجُفُ الرَّاجِفَةُ </div><p>(On the Day the Rajifah shakes,) This is similar to Allah's statement,</p><div class="text_uthmani arabic">يَوْمَ تَرْجُفُ الاٌّرْضُ وَالْجِبَالُ</div><p>(On the Day the earth and the mountains shake.) (73:14) The second is Ar-Radifah, and it is like the Allah's statement,</p><div class="text_uthmani arabic">وَحُمِلَتِ الاٌّرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَحِدَةً </div><p>(And the earth and mountains shall be removed from their places, and crushed with a single crushing.) (69:14)" Concerning Allah's statement,</p><div class="text_uthmani arabic">قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ </div><p>(Hearts that Day will tremble.) Ibn `Abbas said, "This means afraid." Mujahid and Qatadah also said this.</p><div class="text_uthmani arabic">أَبْصَـرُهَا خَـشِعَةٌ </div><p>(Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says,</p><div class="text_uthmani arabic">يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى الْحَـفِرَةِ </div><p>(They say: "Shall we indeed be brought back from Al-Hafirah") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah -- which are the graves -- as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says,</p><div class="text_uthmani arabic">أَءِذَا كُنَّا عِظَـماً نَّخِرَةً </div><p>(Even after we are bones Nakhirah) It has also been recited: (نَاخِرَةً) (Nakhirah) Ibn `Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn `Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying,</p><div class="text_uthmani arabic">تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ</div><p>(It would in that case be a return with loss.) (79:12) Muhammad bin Ka`b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says,</p><div class="text_uthmani arabic">فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ </div><p>(But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says,</p><div class="text_uthmani arabic">يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً </div><p>(On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!) (17:52) Allah has also said,</p><div class="text_uthmani arabic">وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ </div><p>(And our commandment is but one as the twinkling of an eye.) (54:50) Allah also says,</p><div class="text_uthmani arabic">وَمَآ أَمْرُ السَّاعَةِ إِلاَّ كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ</div><p>(And the matter of the Hour is not but as a twinkling of the eye, or even nearer.) (16:77) Allah then says,</p><div class="text_uthmani arabic">فَإِذَا هُم بِالسَّاهِرَةِ </div><p>(When behold, they are at As-Sahirah.) Ibn `Abbas said, "As-Sahirah means the entire earth." Sa`id bin Jubayr, Qatadah and Abu Salih have all said this as well. `Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi` bin Anas said,</p><div class="text_uthmani arabic">فَإِذَا هُم بِالسَّاهِرَةِ </div><p>(When behold, they are at As-Sahirah.) "Allah says,</p><div class="text_uthmani arabic">يَوْمَ تُبَدَّلُ الاٌّرْضُ غَيْرَ الاٌّرْضِ وَالسَّمَـوَتُ وَبَرَزُواْ للَّهِ الْوَاحِدِ الْقَهَّارِ </div><p>(On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.) (14:48) and He says,</p><div class="text_uthmani arabic">وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً - فَيَذَرُهَا قَاعاً صَفْصَفاً - لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً </div><p>(And they ask you concerning the mountains: say, "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain.You will see therein nothing crooked or curved.) (20:105-107) and Allah says,</p><div class="text_uthmani arabic">" وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً</div><p>(And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."</p>

The Tafsir of Surat An-Nazi`at (Chapter - 79) Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.Swearing by Five Characteristics that the Day of Judgement will occurIbn Mas`ud, Ibn `Abbas, Masruq, Sa`id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said,وَالنَّـزِعَـتِ غَرْقاً (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement,وَالنَّـشِطَـتِ نَشْطاً (By those who free briskly.) This has been mentioned by Ibn `Abbas. In reference to Allah's statement,وَالسَّـبِحَـتِ سَبْحاً (And by the swimmers, swimming.) Ibn Mas`ud said, "They are the angels." Similar statements have been reported from `Ali, Mujahid, Sa`id bin Jubayr, and Abu Salih. Concerning Allah's statement,فَالسَّـبِقَـتِ سَبْقاً (And by the racers, racing.) It has been narrated from `Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says,فَالْمُدَبِّرَتِ أَمْراً (And by those who arrange affairs.) `Ali, Mujahid, `Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic."The Description of the Day of Judgement, the People, and what They will sayThen Allah says,يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn `Abbas said, "These are the two blasts (of the Trumpet) -- the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah,يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement,يَوْمَ تَرْجُفُ الاٌّرْضُ وَالْجِبَالُ(On the Day the earth and the mountains shake.) (73:14) The second is Ar-Radifah, and it is like the Allah's statement,وَحُمِلَتِ الاٌّرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.) (69:14)" Concerning Allah's statement,قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn `Abbas said, "This means afraid." Mujahid and Qatadah also said this.أَبْصَـرُهَا خَـشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says,يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى الْحَـفِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah -- which are the graves -- as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says,أَءِذَا كُنَّا عِظَـماً نَّخِرَةً (Even after we are bones Nakhirah) It has also been recited: (نَاخِرَةً) (Nakhirah) Ibn `Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn `Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying,تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ(It would in that case be a return with loss.) (79:12) Muhammad bin Ka`b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says,فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says,يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!) (17:52) Allah has also said,وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.) (54:50) Allah also says,وَمَآ أَمْرُ السَّاعَةِ إِلاَّ كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ(And the matter of the Hour is not but as a twinkling of the eye, or even nearer.) (16:77) Allah then says,فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn `Abbas said, "As-Sahirah means the entire earth." Sa`id bin Jubayr, Qatadah and Abu Salih have all said this as well. `Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi` bin Anas said,فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says,يَوْمَ تُبَدَّلُ الاٌّرْضُ غَيْرَ الاٌّرْضِ وَالسَّمَـوَتُ وَبَرَزُواْ للَّهِ الْوَاحِدِ الْقَهَّارِ (On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.) (14:48) and He says,وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً - فَيَذَرُهَا قَاعاً صَفْصَفاً - لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً (And they ask you concerning the mountains: say, "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain.You will see therein nothing crooked or curved.) (20:105-107) and Allah says," وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً(And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

And those who undo the bonds gently,

And who softly release the soul. (Of the believer)

and those that draw out violently,

and move [in their orbits] with steady motion,

By the angels who release with gentle release.

By those (angels) who gently take out (the souls of the believers);

And those who remove gently.

and gently take it away;

By those who free briskly.

By the meteors rushing,

by those who draw [it] out gently,

by the drawers (the angels of death), gently drawing (the souls of the believers),

And [by] those who remove with ease

by the angels who gently release the souls of the believers,

And by those who gently draw out the souls of the blessed,

Wa<b>al</b>nn<u>a</u>shi<u>ta</u>ti nash<u>ta</u><b>n</b>

and those that blow gently,

By those who gently draw out (the souls of the blessed);

79

وَٱلنَّٰشِطَٰتِ نَشْطًا

And He also takes an oath on the angels who gently remove the souls of the believers with ease and smoothness.

And He also takes an oath on the angels who gently remove the souls of the believers with ease and smoothness.

<p>The second quality of the angels:</p><p>وَالنَّاشِطَاتِ نَشْطًا (and by those [ angels ] who untie the knot [ of the souls of the believers ] smoothly, [ 2] ' The word nashitat is derived from nasht and it means 'to untie the knot'. This signifies 'to untie the knot of something which contains water or air, so that it may be released easily'. This is metaphor for drawing out the souls of the believers gently, unlike the souls of the infidels which are plucked out harshly. In this case too, the adverb 'smoothly' refers to the spiritual smoothness, and not to the physical experience. Sometimes, it happens that there is a delay at the time of death of a righteous believer. This may not be suspected to mean that he is undergoing some sort of suffering, although physically it may seem so. When the soul of an infidel is extracted, the entire scene of the punishment of barzakh comes in front of him. It is frightened by it, disperses throughout the body and tries to hide or escape. The angels forcefully extract the soul just as wet wool wrapped around a skewer is forcefully removed. When the soul of a believer is extracted, on the other hand, the reward, the blessings and the welcome news of the barzakh come in front of him.</p>

The second quality of the angels:وَالنَّاشِطَاتِ نَشْطًا (and by those [ angels ] who untie the knot [ of the souls of the believers ] smoothly, [ 2] ' The word nashitat is derived from nasht and it means 'to untie the knot'. This signifies 'to untie the knot of something which contains water or air, so that it may be released easily'. This is metaphor for drawing out the souls of the believers gently, unlike the souls of the infidels which are plucked out harshly. In this case too, the adverb 'smoothly' refers to the spiritual smoothness, and not to the physical experience. Sometimes, it happens that there is a delay at the time of death of a righteous believer. This may not be suspected to mean that he is undergoing some sort of suffering, although physically it may seem so. When the soul of an infidel is extracted, the entire scene of the punishment of barzakh comes in front of him. It is frightened by it, disperses throughout the body and tries to hide or escape. The angels forcefully extract the soul just as wet wool wrapped around a skewer is forcefully removed. When the soul of a believer is extracted, on the other hand, the reward, the blessings and the welcome news of the barzakh come in front of him.

And those who glide swimmingly,

And who glide with ease.

by those that swim serenely

and float [through space] with floating serene,

By the angels who glide swimmingiy,

And by those that swim along (i.e. angels or planets in their orbits, etc.).

And those who glide smoothly.

and by those that speedily glide along (the cosmos),

And by the swimmers, swimming.

By the lone stars floating,

by those who swim smoothly,

by the swimmers (angels) swimming gently

And [by] those who glide [as if] swimming

by the angels who float (in the heavens by the will of God),

And by those who float in space,

Wa<b>al</b>ss<u>a</u>bi<u>ha</u>ti sab<u>ha</u><b>n</b>

and by [the clouds] that swim serenely and

And by those who glide along (on errands of mercy),

79

وَٱلسَّٰبِحَٰتِ سَبْحًا

He also takes an oath on the angels who float from the heavens to the earth, by the command of Allah.

He also takes an oath on the angels who float from the heavens to the earth, by the command of Allah.

<p>The third quality of the angels:</p><p>وَالسَّابِحَاتِ سَبْحًا (and by those who float [ in the atmosphere ] swiftly... 79:3). The word sabh literally means to 'swim' or 'float'. Here it signifies 'to glide along swiftly as in the sea where there is no mountain barrier'. The one who swims fast and goes far in swimming or a boatman who moves directly towards his final destination. The 'angels who float swiftly' refer to the quality of the angels of death who extract human souls and take them quickly towards the sky.</p>

The third quality of the angels:وَالسَّابِحَاتِ سَبْحًا (and by those who float [ in the atmosphere ] swiftly... 79:3). The word sabh literally means to 'swim' or 'float'. Here it signifies 'to glide along swiftly as in the sea where there is no mountain barrier'. The one who swims fast and goes far in swimming or a boatman who moves directly towards his final destination. The 'angels who float swiftly' refer to the quality of the angels of death who extract human souls and take them quickly towards the sky.

Then outpace the others swiftly

And who quickly present themselves.

and those that outstrip suddenly

and yet overtake [one another] with swift overtaking:

And then they speed with foremost speed.

And by those that press forward as in a race (i.e. the angels or stars or the horses, etc.).

And those who race swiftly.

and vie with the others (in carrying out their Lord's behests);

And by the racers, racing.

By the angels hastening,

by those who, racing, take the lead,

and the outstrippers (angels), outstripping,

And those who race each other in a race

by the angels who hasten along

Then those who are foremost going ahead,

Fa<b>al</b>ss<u>a</u>biq<u>a</u>ti sabq<u>a</u><b>n</b>

by those that outstrip them suddenly,

Then press forward as in a race,

79

فَٱلسَّٰبِقَٰتِ سَبْقًا

And He also takes an oath on the angels who compete with one another to carry out the command of Allah.

And He also takes an oath on the angels who compete with one another to carry out the command of Allah.

<p>The fourth quality of the angels:</p><p>فَالسَّابِقَاتِ سَبْقًا (then proceed forward quickly...79:4). According to Divine instruction, the angels do not delay in transporting the souls of people to their good or their bad abodes. The soul of a believer is transported to the atmosphere and blessings of Paradise, and that of an unbeliever to the atmosphere and torment of Hell.</p>

The fourth quality of the angels:فَالسَّابِقَاتِ سَبْقًا (then proceed forward quickly...79:4). According to Divine instruction, the angels do not delay in transporting the souls of people to their good or their bad abodes. The soul of a believer is transported to the atmosphere and blessings of Paradise, and that of an unbeliever to the atmosphere and torment of Hell.

And direct affairs by command,

And who plan the implementation.

by those that direct an affair!

and thus they fulfil the [Creator's] behest!

And then they manage the affair,

And by those angels who arrange to do the Commands of their Lord, (so verily, you disbelievers will be called to account).

And those who regulate events.

and then manage the affairs of the Universe (according to their Lord's commands).

And by those who arrange affairs.

And those who govern the event,

by those who direct the affairs [of creatures]:

by the managers (angels) affair.

And those who arrange [each] matter,

and by the angels who regulate the affairs, (you will certainly be resurrected).

Then those who regulate the affair.

Fa<b>a</b>lmudabbir<u>a</u>ti amr<u>a</u><b>n</b>

and by those who regulate events.

Then arrange to do (the Commands of their Lord),

79

فَٱلْمُدَبِّرَٰتِ أَمْرًا

He also takes an oath on the angels who execute the decree of Allah that He has commanded them to, i.e. the angels appointed to the deeds of the servants. He takes an oath on all that, that He will definitely resurrect them for accounting and requital.

He also takes an oath on the angels who execute the decree of Allah that He has commanded them to, i.e. the angels appointed to the deeds of the servants. He takes an oath on all that, that He will definitely resurrect them for accounting and requital.

<p>The fifth quality of the angels:</p><p>فَالْمُدَبِّرَ‌اتِ أَمْرً‌ا (then manage [ to do ] everything [ they are ordered to do,]...79:5). In other words, the last task of these angels of death will be as follows: Those who are commanded to reward and comfort the deserving souls, will gather means of reward and comfort for them; and those who are commanded to punish and cause pain to [ the evil souls ] will organize means for that.</p><p>Reward and Punishment in the Grave</p><p>The Surah thus far confirms that at the time of death, the angels will arrive and extract human souls. Then they will take them to the sky and swiftly transport them to their abodes, the good souls to the good abode and the bad souls to the bad one. There they will organise means of reward or punishment and pain or comfort for them. The verses show that the reward and punishment will take place in the grave or barzakh. Thereafter the reward and punishment will be meted out on the Day of Judgment. Authentic Traditions give elaborate details of this. There is a lengthy Tradition of Sayyidna Bard' Ibn ` Azib cited in Mishkat-ul-Masabih with reference to Musnad of Ahmad.</p><p>Nafs [ Self ] Ruh [ Spirit - Soul ]: Qadi Thana'ullah's Research and Analysis</p><p>The readers are referred to a special research and analysis by the Baihaqi of his time, Qadi Thana'ullah Panipati, that was presented in this book under verse [ 29] of Surah Hijr. Here the learned commentator has added some more details which dispose of many doubts which arise from the above Tradition: The human soul is a refined body which permeates the dense material body. The [ ancient ] doctors and philosophers called it as ruh or soul. But the real spirit is an abstract substance and a subtle divine creature connected in a special way with this physical soul or nafs, the life of which is dependent on the Divine Spirit. The pure, abstract and non-material spirit is the life of the first soul on which depends the life of the body, and therefore it is called the 'soul of soul'. The real nature of the connection between these two kinds of soul is not known to anyone. It is known to Allah alone. Perhaps an illustration would clarify the matter. If we were to hold a mirror against the sun, then, despite that the sun is 149.6 million kilometers away from the earth, its reflection comes into the mirror. And because of the light, that too starts glowing like the sun. The same thing applies to the human soul. If it exerts itself in spiritual struggle and ascetic discipline in keeping with the teachings of [ Divine ] revelation, he will be enlightened. Otherwise he would be polluted with the bad effects of the physical body. This is the refined bodily soul that the angels transport to the heaven and transport him back with honours if he is enlightened. Otherwise the doors of the heaven are not opened for him and is thrown down from top. This is the refined bodily soul, the Tradition notes, which Allah created from dust and to it He will return him and from it. He resurrect him. It is this refined bodily soul that gets enlightened and becomes fragrant. But the same body can stink because of [ the filth on disbelief and idolatrous practices. The 'abstract spirit' is connected with the dense body through the refined bodily soul. The abstract spirit never dies. The reward or punishment of grave is experienced by the refined bodily soul which keeps connected with the grave whereas the abstract spirit remains in ` illiyyun, and it feels the effects of reward and punishment indirectly. Thus the statement that 'the soul is in the grave' is true in the sense that 'soul' in this context refers to the bodily soul. The statement that 'the soul is in ` Alam-ul-arwah or ` illiyyun' is also true, because the 'soul' in this context refers to ruh mujarrad or 'abstract spirit'. Thus it is possible to reconcile the apparently conflicting statements.</p><p>فَإِذَا هُم بِالسَّاهِرَ‌ةِ (and in no time they will be [ brought ] in the plain [ of hashr ]...79:14). The word sahirah refers to 'the surface of the earth'. When the earth will be re-created at Resurrection, it will be a completely level surface. There will be no mountain barriers, no buildings or caves. This is referred to as 'sahirah'.</p><p>The Holy Prophet ﷺ used to be hurt by the stubbornness of the obdurate rejecters of Resurrection. The next verses recount the story of Musa (علیہ السلام) and Fir'aun to console him, and to show that the adverse attitude of the pagans is not confined to him. The previous prophets have also faced similar situations, but they endured them with patience. The Holy Prophet ﷺ too should exercise patience and fortitude.</p>

The fifth quality of the angels:فَالْمُدَبِّرَ‌اتِ أَمْرً‌ا (then manage [ to do ] everything [ they are ordered to do,]...79:5). In other words, the last task of these angels of death will be as follows: Those who are commanded to reward and comfort the deserving souls, will gather means of reward and comfort for them; and those who are commanded to punish and cause pain to [ the evil souls ] will organize means for that.Reward and Punishment in the GraveThe Surah thus far confirms that at the time of death, the angels will arrive and extract human souls. Then they will take them to the sky and swiftly transport them to their abodes, the good souls to the good abode and the bad souls to the bad one. There they will organise means of reward or punishment and pain or comfort for them. The verses show that the reward and punishment will take place in the grave or barzakh. Thereafter the reward and punishment will be meted out on the Day of Judgment. Authentic Traditions give elaborate details of this. There is a lengthy Tradition of Sayyidna Bard' Ibn ` Azib cited in Mishkat-ul-Masabih with reference to Musnad of Ahmad.Nafs [ Self ] Ruh [ Spirit - Soul ]: Qadi Thana'ullah's Research and AnalysisThe readers are referred to a special research and analysis by the Baihaqi of his time, Qadi Thana'ullah Panipati, that was presented in this book under verse [ 29] of Surah Hijr. Here the learned commentator has added some more details which dispose of many doubts which arise from the above Tradition: The human soul is a refined body which permeates the dense material body. The [ ancient ] doctors and philosophers called it as ruh or soul. But the real spirit is an abstract substance and a subtle divine creature connected in a special way with this physical soul or nafs, the life of which is dependent on the Divine Spirit. The pure, abstract and non-material spirit is the life of the first soul on which depends the life of the body, and therefore it is called the 'soul of soul'. The real nature of the connection between these two kinds of soul is not known to anyone. It is known to Allah alone. Perhaps an illustration would clarify the matter. If we were to hold a mirror against the sun, then, despite that the sun is 149.6 million kilometers away from the earth, its reflection comes into the mirror. And because of the light, that too starts glowing like the sun. The same thing applies to the human soul. If it exerts itself in spiritual struggle and ascetic discipline in keeping with the teachings of [ Divine ] revelation, he will be enlightened. Otherwise he would be polluted with the bad effects of the physical body. This is the refined bodily soul that the angels transport to the heaven and transport him back with honours if he is enlightened. Otherwise the doors of the heaven are not opened for him and is thrown down from top. This is the refined bodily soul, the Tradition notes, which Allah created from dust and to it He will return him and from it. He resurrect him. It is this refined bodily soul that gets enlightened and becomes fragrant. But the same body can stink because of [ the filth on disbelief and idolatrous practices. The 'abstract spirit' is connected with the dense body through the refined bodily soul. The abstract spirit never dies. The reward or punishment of grave is experienced by the refined bodily soul which keeps connected with the grave whereas the abstract spirit remains in ` illiyyun, and it feels the effects of reward and punishment indirectly. Thus the statement that 'the soul is in the grave' is true in the sense that 'soul' in this context refers to the bodily soul. The statement that 'the soul is in ` Alam-ul-arwah or ` illiyyun' is also true, because the 'soul' in this context refers to ruh mujarrad or 'abstract spirit'. Thus it is possible to reconcile the apparently conflicting statements.فَإِذَا هُم بِالسَّاهِرَ‌ةِ (and in no time they will be [ brought ] in the plain [ of hashr ]...79:14). The word sahirah refers to 'the surface of the earth'. When the earth will be re-created at Resurrection, it will be a completely level surface. There will be no mountain barriers, no buildings or caves. This is referred to as 'sahirah'.The Holy Prophet ﷺ used to be hurt by the stubbornness of the obdurate rejecters of Resurrection. The next verses recount the story of Musa (علیہ السلام) and Fir'aun to console him, and to show that the adverse attitude of the pagans is not confined to him. The previous prophets have also faced similar situations, but they endured them with patience. The Holy Prophet ﷺ too should exercise patience and fortitude.

The day the convulsive (first blast) shatters convulsively

On the day when the trembling one will tremble. (The disbelievers will certainly taste the punishment.)

Upon the day when the first blast shivers

[HENCE, think of] the Day when a violent convulsion will convulse [the world],

A Day shall come whereon the quaking will quake,

On the Day (when the first blowing of the Trumpet is blown), the earth and the mountains will shake violently (and everybody will die),

On the Day when the Quake quakes.

The Day when the quaking will cause a violent convulsion,

On the Day the Rajifah shakes,

On the day when the first trump resoundeth.

the day when the Quaker quakes

On the Day, the shiverer shivers

On the Day the blast [of the Horn] will convulse [creation],

On the day when the first trumpet sound blasts

The day on which the quaking one shall quake,

Yawma tarjufu a<b>l</b>rr<u>a</u>jifa<b>tu</b>

On the Day when a violent convulsion will convulse [the world],

One Day everything that can be in commotion will be in violent commotion,

79

يَوْمَ تَرْجُفُ ٱلرَّاجِفَةُ

On the day when the earth will tremble upon the first blowing of the horn.

On the day when the earth will tremble upon the first blowing of the horn.

Followed by the second blast,

And the following event will come after it.

and the second blast follows it,

to be followed by further [convulsions]!

And there will follow it the next blast.

The second blowing of the Trumpet follows it (and everybody will be raised up),

And is followed by the Successor.

and will be followed by another quaking.

Followed by the Radifah.

And the second followeth it,

and is followed by the Successor,

followed by the succeeding,

There will follow it the subsequent [one].

and will be followed by the second one,

What must happen afterwards shall follow it.

TatbaAAuh<u>a</u> a<b>l</b>rr<u>a</u>difa<b>tu</b>

to be followed by further [convulsions],

Followed by oft-repeated (commotions):

79

تَتْبَعُهَا ٱلرَّادِفَةُ

The second blow will follow it.

The second blow will follow it.

Hearts will pound loudly on that day,

Many a heart will flutter on that day!

hearts upon that day shall be athrob

On that Day will [men's] hearts be throbbing,

Hearts on that Day will be throbbing;

(Some) hearts that Day will shake with fear and anxiety.

Hearts on that Day will be pounding.

On that Day some hearts shall tremble (with fright),

Hearts that Day will tremble.

On that day hearts beat painfully

hearts will be trembling on that day,

hearts will throb on that Day

Hearts, that Day, will tremble,

hearts will undergo terrible trembling,

Hearts on that day shall palpitate,

Quloobun yawmai<u>th</u>in w<u>a</u>jifa<b>tun</b>

hearts will be throbbing,

Hearts that Day will be in agitation;

79

قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ

The hearts of some people will be fearful on that day.

The hearts of some people will be fearful on that day.

Eyes be lowered in submission.

Unable to lift their gaze.

and their eyes shall be humbled.

[and] their eyes downcast...

Their looks will be downcast.

Their eyes cast down.

Their sights downcast.

and their eyes shall be downcast with dread.

Their vision humiliated.

While eyes are downcast

bearing a humbled look.

and their eyes will be humbled.

Their eyes humbled.

and eyes will be humbly cast down.

Their eyes cast down.

Ab<u>sa</u>ruh<u>a</u> kh<u>a</u>shiAAa<b>tun</b>

while eyes will be downcast.

Cast down will be (their owners') eyes.

79

أَبْصَٰرُهَا خَٰشِعَةٌ

The effects of humiliation will be apparent on their faces.

The effects of humiliation will be apparent on their faces.

They say: "Shall we go back to our original state

The disbelievers say, “Will we really return to our former state?”

They shall say, 'What, are we being restored as we were before?

[And yet,] some say, "What! Are we indeed to be restored to our former state –

They say: shall we indeed be restored to the first state,

They say: "Shall we indeed be returned to (our) former state of life?

They say, “Are we to be restored to the original condition?

They say: “Shall we indeed be restored to life,

They say: "Shall we indeed be brought back from Al-Hafirah"

(Now) they are saying: Shall we really be restored to our first state

They will say, ‘Are we being returned to our earlier state?

They say: 'What, are we being restored as we were before,

They are [presently] saying, "Will we indeed be returned to [our] former state [of life]?

(The disbelievers) say, "Shall we be brought back to life again

They say: Shall we indeed be restored to (our) first state?

Yaqooloona ainn<u>a</u> lamardoodoona fee al<u>ha</u>fira<b>ti</b>

They say, "What? shall we be brought back to life,

They say (now): "What! shall we indeed be returned to (our) former state?

79

يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى ٱلْحَافِرَةِ

They would say: “Will we be returned to life after we have died?”

They would say: “Will we be returned to life after we have died?”

After having turned to carious bones?"

“When we have become decayed bones?”

What, when we are bones old and wasted?'

even though we may have become [a heap of] crumbling bones?"

When we have become bones decayed!

"Even after we are crumbled bones?"

When we have become hollow bones?”

even after we have been reduced to bones, hollow and rotten?”

"Even after we are bones Nakhirah"

Even after we are crumbled bones?

What, even after we have been decayed bones?!’

even after we are fragmented bones'

Even if we should be decayed bones?

after we have become bones and dust?"

What! when we are rotten bones?

Ai<u>tha</u> kunn<u>a</u> AAi<i><u>th</u></i><u>a</u>man nakhira<b>tan</b>

even after we have turned into decayed bones?"

"What! - when we shall have become rotten bones?"

79

أَءِذَا كُنَّا عِظَٰمًا نَّخِرَةً

“When we will become decomposed, empty bones, will we be returned then?!”

“When we will become decomposed, empty bones, will we be returned then?!”

They say: "Then this returning will be a dead loss."

They said, “So this return is an obvious loss!”

They shall say, 'That then were a losing return!'

[And] they add, "That, then, would be a return with loss!"

They say: that then shall be a losing return.

They say: "It would in that case, be a return with loss!"

They say, “This is a losing proposition.”

They say: “That will then be a return with a great loss!”

They say: "It would in that case, be a return with loss!"

They say: Then that would be a vain proceeding.

They will say, ‘This is, then, a ruinous return!’

They will say: 'Then we are returned lost'

They say, "That, then, would be a losing return."

They have said, "Such a resurrection will certainly be a great loss".

They said: That then would be a return occasioning loss.

Q<u>a</u>loo tilka i<u>th</u>an karratun kh<u>a</u>sira<b>tun</b>

and they say, "That indeed would be a losing return."

They say: "It would, in that case, be a return with loss!"

79

قَالُوا۟ تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ

They say: “If we are returned, that return will be a loss, and the person returning will be defrauded.”

They say: “If we are returned, that return will be a loss, and the person returning will be defrauded.”

It will only be a single blast,

So that is not but a single shout.

But it shall be only a single scare,

[But,] then, that [Last Hour] will be [upon them of a sudden, as if it were] but a single accusing cry -

It will be only one scaring shout,

But only, it will be a single Zajrah [shout (i.e., the second blowing of the Trumpet)]. (See Verse 37:19).

But it will be only a single nudge.

Surely they will need no more than a single stern blast,

But it will be only a single Zajrah.

Surely it will need but one shout,

Yet it will be only a single shout,

But it will be only a single blow,

Indeed, it will be but one shout,

However, it will only take a single blast

But it shall be only a single cry,

Fainnam<u>a</u> hiya zajratun w<u>ah</u>ida<b>tun</b>

But all it will take is a single blast,

But verily, it will be but a single (Compelling) Cry,

79

فَإِنَّمَا هِىَ زَجْرَةٌ وَٰحِدَةٌ

The matter of the resurrection is easy. It will only be a single scream from the angel appointed to blow.

The matter of the resurrection is easy. It will only be a single scream from the angel appointed to blow.

And they will wake up suddenly.

So they will immediately be in an open plain.

and behold, they are awakened.

and then, lo, they will be fully awakened [to the truth]!

And lo! they all shall appear on the surface.

When, behold, they find themselves over the earth alive after their death,

And they will be awake.

and lo, they will all be in the open plain.

When behold, they are at As-Sahirah.

And lo! they will be awakened.

and behold, they will be awake.

and they will be upon the surface of the earth (alive).

And suddenly they will be [alert] upon the earth's surface.

to bring them out of their graves and back to life on the earth's surface.

When lo! they shall be wakeful.

Fai<u>tha</u> hum bi<b>al</b>ss<u>a</u>hira<b>ti</b>

and behold! They will all come out in the open.

When, behold, they will be in the (full) awakening (to Judgment).

79

فَإِذَا هُم بِٱلسَّاهِرَةِ

Then suddenly, everyone will be alive on the face of the earth, after they were dead within it.

Then suddenly, everyone will be alive on the face of the earth, after they were dead within it.

Has the story of Moses come to you

Did the news of Moosa reach you?

Hast thou received the story of Moses?

HAS THE STORY of Moses ever come within thy ken.

Hath there come Unto thee the story of Musa!

Has there come to you the story of Musa (Moses)?

Has the story of Moses reached you?

Has Moses' story reached you?

Has there come to you the story of Musa

Hath there come unto thee the history of Moses?

Did you receive the story of Moses,

Have you received the story of Moses?

Has there reached you the story of Moses? -

(Muhammad), have you heard the story of Moses

Has not there come to you the story of Musa?

Hal at<u>a</u>ka <u>h</u>adeethu moos<u>a</u>

Have you heard the story of Moses?

Has the story of Moses reached thee?

79

هَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ

O Messenger! Has the news of Moses, his Lord and enemy, Pharaoh, come to you?

O Messenger! Has the news of Moses, his Lord and enemy, Pharaoh, come to you?

<h2 class="title">Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah</h2><p>Allah informs His Messenger Muhammad about His Messenger Musa. He mentions that he sent Musa to Fir`awn and He aided him with miracles. Yet, even after this, Fir`awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ) and rejects that which you have been sent with. This is why Allah says at the end of the story,</p><div class="text_uthmani arabic">إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى </div><p>(In this is a Lesson for whoever fears.) Allah begins by saying,</p><div class="text_uthmani arabic">هَلْ أَتَاكَ حَدِيثُ مُوسَى </div><p>(Has there come to you the story of Musa) meaning, have you heard of his story</p><div class="text_uthmani arabic">إِذْ نَادَاهُ رَبُّهُ</div><p>(When his Lord called him) meaning, He called out speaking to him.</p><div class="text_uthmani arabic">بِالْوَادِ الْمُقَدَّسِ</div><p>(in the holy valley) meaning purified</p><div class="text_uthmani arabic">طُوًى</div><p>(Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him:</p><div class="text_uthmani arabic">اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى </div><p>(Go to Fir`awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant.</p><div class="text_uthmani arabic">فَقُلْ هَل لَّكَ إِلَى أَن تَزَكَّى </div><p>(And say to him: "Would you purify yourself") meaning, say to him, "Will you respond to the path and way that will purify you" This means, `will you submit (accept Islam) and be obedient'</p><div class="text_uthmani arabic">وَأَهْدِيَكَ إِلَى رَبِّكَ</div><p>(And that I guide to your Lord,) meaning, `I will guide you to the worship of your Lord.'</p><div class="text_uthmani arabic">فَتَخْشَى</div><p>(so that you fear) meaning, `so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.'</p><div class="text_uthmani arabic">فَأَرَاهُ الاٌّيَةَ الْكُبْرَى </div><p>(Then he showed him the great sign.) This means that Musa showed him -- along with this truthful call -- a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah.</p><div class="text_uthmani arabic">فَكَذَّبَ وَعَصَى </div><p>(But he denied and disobeyed.) meaning, he (Fir`awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement,</p><div class="text_uthmani arabic">ثُمَّ أَدْبَرَ يَسْعَى </div><p>(Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles.</p><div class="text_uthmani arabic">فَحَشَرَ فَنَادَى </div><p>(So he gathered (his people) and called out) meaning, among his people.</p><div class="text_uthmani arabic">فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى </div><p>(Saying; I am your lord, most high.") Ibn `Abbas and Mujahid both said, "This is the word which Fir`awn said after he said,</p><div class="text_uthmani arabic">مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى</div><p>(`I have not known of any other god for you all other than me) for the past forty years."' Allah then says,</p><div class="text_uthmani arabic">فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى </div><p>(So Allah seized him with a punishing example for the Hereafter and the first (life). ) meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him.</p><div class="text_uthmani arabic">وَيَوْمَ الْقِيَـمَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ</div><p>(And on the Day of Resurrection, evil indeed is the gift gifted i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter).) (11:99) This is as Allah says,</p><div class="text_uthmani arabic">وَجَعَلْنَـهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيـمَةِ لاَ يُنصَرُونَ </div><p>(And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.) (28:41) Allah said;</p><div class="text_uthmani arabic">إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى </div><p>(In this is a lesson for whoever fears.)</p>

Mentioning the Story of Musa and that it is a Lesson for Those Who fear AllahAllah informs His Messenger Muhammad about His Messenger Musa. He mentions that he sent Musa to Fir`awn and He aided him with miracles. Yet, even after this, Fir`awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ) and rejects that which you have been sent with. This is why Allah says at the end of the story,إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى (In this is a Lesson for whoever fears.) Allah begins by saying,هَلْ أَتَاكَ حَدِيثُ مُوسَى (Has there come to you the story of Musa) meaning, have you heard of his storyإِذْ نَادَاهُ رَبُّهُ(When his Lord called him) meaning, He called out speaking to him.بِالْوَادِ الْمُقَدَّسِ(in the holy valley) meaning purifiedطُوًى(Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him:اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (Go to Fir`awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant.فَقُلْ هَل لَّكَ إِلَى أَن تَزَكَّى (And say to him: "Would you purify yourself") meaning, say to him, "Will you respond to the path and way that will purify you" This means, `will you submit (accept Islam) and be obedient'وَأَهْدِيَكَ إِلَى رَبِّكَ(And that I guide to your Lord,) meaning, `I will guide you to the worship of your Lord.'فَتَخْشَى(so that you fear) meaning, `so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.'فَأَرَاهُ الاٌّيَةَ الْكُبْرَى (Then he showed him the great sign.) This means that Musa showed him -- along with this truthful call -- a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah.فَكَذَّبَ وَعَصَى (But he denied and disobeyed.) meaning, he (Fir`awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement,ثُمَّ أَدْبَرَ يَسْعَى (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles.فَحَشَرَ فَنَادَى (So he gathered (his people) and called out) meaning, among his people.فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى (Saying; I am your lord, most high.") Ibn `Abbas and Mujahid both said, "This is the word which Fir`awn said after he said,مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى(`I have not known of any other god for you all other than me) for the past forty years."' Allah then says,فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى (So Allah seized him with a punishing example for the Hereafter and the first (life). ) meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him.وَيَوْمَ الْقِيَـمَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ(And on the Day of Resurrection, evil indeed is the gift gifted i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter).) (11:99) This is as Allah says,وَجَعَلْنَـهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيـمَةِ لاَ يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.) (28:41) Allah said;إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى (In this is a lesson for whoever fears.)

When his Lord called to him in Tuwa's holy vale?

When his Lord called him in the holy valley of Tuwa.

When his Lord called to him in the holy valley, Towa:

Lo! His Sustainer called out to him in the twice-hallowed valley:

Recall what time his Lord called Unto him in the holy vale of Tuwa.

When his Lord called him in the sacred valley of Tuwa,

When His Lord called out to him in the sacred valley of Tuwa.

When his Lord called him in the sacred valley of Tuwa,

When his Lord called him in the holy valley of Tuwa,

How his Lord called him in the holy vale of Tuwa,

when his Lord called out to him in the holy valley of Tuwa?

His Lord called to him in the Sacred Valley of Towa,

When his Lord called to him in the sacred valley of Tuwa,

when his Lord called him in the holy valley of Tuwa,

When his Lord called upon him in the holy valley, twice,

I<u>th</u> n<u>a</u>d<u>a</u>hu rabbuhu bi<b>a</b>lw<u>a</u>di almuqaddasi <u>t</u>uw<u>a</u><b>n</b>

His Lord called out to him by the sacred valley of Tuwa:

Behold, thy Lord did call to him in the sacred valley of Tuwa:-

79

إِذْ نَادَىٰهُ رَبُّهُۥ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًى

When his Lord may He be glorified called out to him at the blessed valley of Tuwa.

When his Lord may He be glorified called out to him at the blessed valley of Tuwa.

"Go to the Pharaoh who has become refractory,

That “Go to Firaun – he has rebelled.”

'Go to Pharaoh; he has waxed insolent.

"Go unto Pharaoh - for, verily, he has transgressed all bounds of what is right -

Saying:'go thou Unto Fir'awn; verily he hath waxen exorbitant.

Go to Fir'aun (Pharaoh), verily, he has transgressed all bounds (in crimes, sins, polytheism, disbelief, etc.).

“Go to Pharaoh—he has transgressed.”

and directed him: “Go to Pharaoh, he has rebelled,

Go to Fir`awn; verily, he has transgressed all bounds.

(Saying:) Go thou unto Pharaoh - Lo! he hath rebelled -

[And said,] ‘Go to Pharaoh, for indeed he has rebelled,

saying 'Go to Pharaoh, he has become exceedingly insolent,

"Go to Pharaoh. Indeed, he has transgressed.

saying, "Go to the Pharaoh. He has transgressed beyond all bounds.

Go to Firon, surely he has become inordinate.

I<u>th</u>hab il<u>a</u> firAAawna innahu <u>t</u>agh<u>a</u>

[saying], "Go to Pharaoh, he has exceeded all bounds,

"Go thou to Pharaoh for he has indeed transgressed all bounds:

79

ٱذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ

Among the things He said to him was: “Go to Pharaoh; indeed, he has trespassed the limits of oppression and arrogance.”

Among the things He said to him was: “Go to Pharaoh; indeed, he has trespassed the limits of oppression and arrogance.”

And say: 'Would you like to grow (in virtue)?

“Tell him ‘Do you have the inclination to become pure?’

And say, "Hast thou the will to purify thyself;

and say [unto him], 'Art thou desirous of attaining to purity?

Then say thou: 'wouldst thou to be purified?

And say to him: "Would you purify yourself (from the sin of disbelief by becoming a believer)",

And say, “Do you care to be cleansed?

and say to him: 'Are you willing to be purified,

And say to him: "Would you purify yourself"

And say (unto him): Hast thou (will) to grow (in grace)?

and say, ‘‘Would you purify yourself?

and say: "Will you purify yourself,

And say to him, 'Would you [be willing to] purify yourself

And say to him, "Would you like to reform yourself?

Then say: Have you (a desire) to purify yourself:

Faqul hal laka il<u>a</u> an tazakk<u>a</u>

and say, 'Will you reform yourself?

"And say to him, 'Wouldst thou that thou shouldst be purified (from sin)?-

79

فَقُلْ هَل لَّكَ إِلَىٰٓ أَن تَزَكَّىٰ

“Then say to him: “O Pharaoh! Do you want to purify yourself from disbelief and sins?”

“Then say to him: “O Pharaoh! Do you want to purify yourself from disbelief and sins?”

Then I will guide you to your Lord that you may come to fear Him.'"

‘And I may guide you to your Lord, so that you may fear.’”

and that I should guide thee to thy Lord, then thou shalt fear?"'

[If so,] then I shall guide thee towards [a cognition of] thy Sustainer, so that [henceforth] thou wilt stand in awe [of Him].’"

Then shall guide thee Unto thy Lord so that thou shalt fear.

And that I guide you to your Lord, so you should fear Him?

And I will guide you to your Lord, and you will turn reverent.”

that I may direct you to your Lord and then you hold Him in awe?'”

"And that I guide you to your Lord, so you should fear Him"

Then I will guide thee to thy Lord and thou shalt fear (Him).

I will guide you to your Lord, that you may fear [Him]?’’ ’

that I might guide you to your Lord, so that you fear (Him)."

And let me guide you to your Lord so you would fear [Him]?'"

I shall guide you to your Lord so that you may perhaps have fear of Him".

And I will guide you to your Lord so that you should fear.

Waahdiyaka il<u>a</u> rabbika fatakhsh<u>a</u>

Do you want me to guide you to your Lord, so that you should fear Him?'"

"'And that I guide thee to thy Lord, so thou shouldst fear Him?'"

79

وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ

“I will guide you to your Lord who has created you and provided for you so that you can fear Him and act according to His pleasure, together with refraining from things that cause His wrath.”

“I will guide you to your Lord who has created you and provided for you so that you can fear Him and act according to His pleasure, together with refraining from things that cause His wrath.”

So he showed him the greater sign;

So Moosa showed him a magnificent sign.

So he showed him the great sign,

And thereupon he [went to Pharaoh and] made him aware of the great wonder [of God's grace].

Then he shewed him the great sign.

Then [Musa (Moses)] showed him the great sign (miracles).

He showed him the Greatest Miracle.

Then Moses (went to Pharaoh and) showed him the Great Sign;

Then he showed him the great sign.

And he showed him the tremendous token.

Then he showed him the greatest sign.

He showed him the mighty sign,

And he showed him the greatest sign,

Moses showed him the great miracle

So he showed him the mighty sign.

Faar<u>a</u>hu al<u>a</u>yata alkubr<u>a</u>

Moses showed him the great sign,

Then did (Moses) show him the Great Sign.

79

فَأَرَىٰهُ ٱلْءَايَةَ ٱلْكُبْرَىٰ

Moses (peace be upon him) then showed him the great miracle that proved he was a Messenger from his Lord, i.e. the Hand and the Staff.

Moses (peace be upon him) then showed him the great miracle that proved he was a Messenger from his Lord, i.e. the Hand and the Staff.

But (the Pharaoh) disavowed and disobeyed.

In response, he denied and disobeyed.

but he cried lies, and rebelled,

But [Pharaoh] gave him the lie and rebelliously rejected [all guidance],

Yet he belied and disobeyed.

But [Fir'aun (Pharaoh)] belied and disobeyed;

But he denied and defied.

but he denied it as false and disobeyed,

But he denied and disobeyed.

But he denied and disobeyed,

But he denied, and disobeyed.

but he belied and disobeyed,

But Pharaoh denied and disobeyed.

but the Pharaoh rejected it and disobeyed (Moses).

But he rejected (the truth) and disobeyed.

Faka<u>thth</u>aba waAAa<u>sa</u>

but he denied it and refused [the faith].

But (Pharaoh) rejected it and disobeyed (guidance);

79

فَكَذَّبَ وَعَصَىٰ

Pharaoh did not do anything except reject these signs, and disobeyed the instruction Moses (peace be upon him) gave to him.

Pharaoh did not do anything except reject these signs, and disobeyed the instruction Moses (peace be upon him) gave to him.

Then he turned away, deliberating,

He then turned away, striving in his effort.

then he turned away hastily,

and brusquely turned his back [on Moses];

Then he turned back striving.

Then he turned his back, striving hard (against Allah).

Then turned his back, and tried.

and then he turned back to have recourse to his craftiness,

Then he turned back, striving.

Then turned he away in haste,

Then he turned back, walking swiftly,

and hastily turned away,

Then he turned his back, striving.

Then he turned away in a hurry,

Then he went back hastily.

Thumma adbara yasAA<u>a</u>

Then he quickly turned his back.

Further, he turned his back, striving hard (against Allah).

79

ثُمَّ أَدْبَرَ يَسْعَىٰ

He then turned away from bringing faith in what Moses had brought.

He then turned away from bringing faith in what Moses had brought.

And assembled (his council) and proclaimed,

So he gathered the people, and proclaimed.

then he mustered

and then he gathered [his great ones], and called [unto his people],

Then he gathered and cried aloud,

Then he gathered his people and cried aloud,

And gathered and proclaimed.

and gathered his people and declared:

So he gathered and called out,

Then gathered he and summoned

and gathered [the people] and proclaimed,

then, he gathered, proclaimed, then said:

And he gathered [his people] and called out

and gathered his people together

Then he gathered (men) and called out.

Fa<u>h</u>ashara fan<u>a</u>d<u>a</u>

And he summoned all his people,

Then he collected (his men) and made a proclamation,

79

فَحَشَرَ فَنَادَىٰ

And turned his attention to mobilising his armies to overpower Moses. He called out to his people, saying:

And turned his attention to mobilising his armies to overpower Moses. He called out to his people, saying:

Saying: "I am alone your lord, the highest of them all."

And then said, “I am your most supreme lord.”

and proclaimed, and he said, 'I am your Lord, the Most High!'

and said, "I am your Lord All-Highest!"

And he said: I am Your Lord, most high.

Saying: "I am your lord, most high",

He said, “I am your Lord, the most high.”

“I am the supreme lord of you all.”

Saying: "I am your lord, most high."

And proclaimed: "I (Pharaoh) am your Lord the Highest."

saying, ‘I am your exalted lord!’

'I am your lord, the most high'

And said, "I am your most exalted lord."

saying, "I am your supreme lord".

Then he said: I am your lord, the most high.

Faq<u>a</u>la an<u>a</u> rabbukumu alaAAl<u>a</u>

and proclaimed, "I am your supreme Lord,"

Saying, "I am your Lord, Most High".

79

فَقَالَ أَنَا۠ رَبُّكُمُ ٱلْأَعْلَىٰ

“I am your highest Lord; you are not to be obedient to anyone except me.”

“I am your highest Lord; you are not to be obedient to anyone except me.”

So God seized him for the punishment of the Hereafter and this world.

Allah therefore seized him, in the punishment of this world and the Hereafter.

So God seized him with the chastisement of the Last World and the First.

And thereupon God took him to task, [and made him] a warning example in the life to come as well as in this world.

Wherefore Allah laid hold of him with the punishment of the Hereafter and of the present.

So Allah, seized him with punishment for his last [i.e. his saying: "I am your lord, most high") (see Verse 79:24)] and first [(i.e. his saying, "O chiefs! I know not that you have a god other than I" (see Verse 28:38)] transgression.

So God seized him with an exemplary punishment, in the last and in the first.

Thereupon Allah seized him for the chastisement of the World to Come as well as of the present.

So Allah seized him with punishing example for the Hereafter and the first (life).

So Allah seized him (and made him) an example for the after (life) and for the former.

So Allah seized him with the punishment of this life and the Hereafter.

So Allah seized him with the punishment of the Everlasting Life, and of this world.

So Allah seized him in exemplary punishment for the last and the first [transgression].

So God struck him with the torment of this life and the life hereafter.

So Allah seized him with the punishment of the hereafter and the former life.

Faakha<u>th</u>ahu All<u>a</u>hu nak<u>a</u>la al<u>a</u>khirati wa<b>a</b>lool<u>a</u>

but God seized him and meted out to him the chastisement of both the next world and the present:

But Allah did punish him, (and made an) example of him, - in the Hereafter, as in this life.

79

فَأَخَذَهُ ٱللَّهُ نَكَالَ ٱلْءَاخِرَةِ وَٱلْأُولَىٰٓ

So Allah seized him and punished him in the world by drowning him in the sea, and He will punish him in the afterlife by entering him into the severest punishment.

So Allah seized him and punished him in the world by drowning him in the sea, and He will punish him in the afterlife by entering him into the severest punishment.

<p>فَأَخَذَهُ اللَّـهُ نَكَالَ الْآخِرَ‌ةِ وَالْأُولَىٰ (So, Allah seized him for the deterrent punishment in the Hereafter and the present world....79:25). The word nakal means an 'exemplary punishment' or 'an extremely severe punishment given to an offender to deter others against committing a similar offence or sin'. The phrase 'punishment of the 'akhirah' refers to the punishment of the Hereafter that will be meted out to Fir'aun (the Pharaoh). The phrase 'punishment of the 'al a' refers to the punishment meted out to Fir'aun (the Pharaoh) and his army in this world whereby they were destroyed by drowning.</p><p>Further, the Qur'an again disposes of the doubt of the rejecters of resurrection who pose the question: "Are we going to be brought back to our former state (of life)? Is it when we will have turned into decayed bones?" [ 10-11] In other words, this is a negative rhetorical question. They purport to say that it is not possible for them to be restored to life after death when they have become perished and worm-eaten bones. Allah responds that the Supreme Creator, Who drew out this universe without any pre-existing matter and without any instrument, certainly has the Supreme power to give existence to things after destroying them. Why should it be a surprise?</p><p>In the verses that follow, the horrors of the Day of Judgment are depicted. It is mentioned that on that Day, every person will be presented with his deeds. Described also are the abodes of the inmates of Paradise and Hell. Towards the end, special traits of the people of Paradise and those of Hell are portrayed by which a man can decide in this very world whether, according to the rules, his abode would be Paradise or Hell. The expression 'according to the rules' has been used because many verses and narratives indicate that there could be 'exceptions to the rules'. For example, a person might attain freedom from Hell and enter Paradise by virtue of intercession or directly through the grace of Allah. This is an exception to the rule. The general rule is the same as has been mentioned in these verses.</p>

فَأَخَذَهُ اللَّـهُ نَكَالَ الْآخِرَ‌ةِ وَالْأُولَىٰ (So, Allah seized him for the deterrent punishment in the Hereafter and the present world....79:25). The word nakal means an 'exemplary punishment' or 'an extremely severe punishment given to an offender to deter others against committing a similar offence or sin'. The phrase 'punishment of the 'akhirah' refers to the punishment of the Hereafter that will be meted out to Fir'aun (the Pharaoh). The phrase 'punishment of the 'al a' refers to the punishment meted out to Fir'aun (the Pharaoh) and his army in this world whereby they were destroyed by drowning.Further, the Qur'an again disposes of the doubt of the rejecters of resurrection who pose the question: "Are we going to be brought back to our former state (of life)? Is it when we will have turned into decayed bones?" [ 10-11] In other words, this is a negative rhetorical question. They purport to say that it is not possible for them to be restored to life after death when they have become perished and worm-eaten bones. Allah responds that the Supreme Creator, Who drew out this universe without any pre-existing matter and without any instrument, certainly has the Supreme power to give existence to things after destroying them. Why should it be a surprise?In the verses that follow, the horrors of the Day of Judgment are depicted. It is mentioned that on that Day, every person will be presented with his deeds. Described also are the abodes of the inmates of Paradise and Hell. Towards the end, special traits of the people of Paradise and those of Hell are portrayed by which a man can decide in this very world whether, according to the rules, his abode would be Paradise or Hell. The expression 'according to the rules' has been used because many verses and narratives indicate that there could be 'exceptions to the rules'. For example, a person might attain freedom from Hell and enter Paradise by virtue of intercession or directly through the grace of Allah. This is an exception to the rule. The general rule is the same as has been mentioned in these verses.

Truly there is a lesson in this for those who fear (the consequences).

Indeed in this is a lesson for one who fears.

Surely in that is a lesson for him who fears!

In this, behold, there is a lesson indeed for all who stand in awe [of God].

Verily herein is lesson for him who feareth.

Verily, in this is an instructive admonition for whosoever fears Allah.

In this is a lesson for whoever fears.

Surely there is a great lesson in it for whoever would fear (Allah).

In this is a lesson for whoever fears.

Lo! herein is indeed a lesson for him who feareth.

There is indeed a moral in that for someone who fears!

Surely, in this there is a lesson for he that fears!

Indeed in that is a warning for whoever would fear [Allah].

In this there is a lesson for those who have fear of God.

Most surely there is in this a lesson to him who fears.

Inna fee <u>tha</u>lika laAAibratan liman yakhsh<u>a</u>

surely there is in this a lesson for the God-fearing.

Verily in this is an instructive warning for whosoever feareth (Allah).

79

إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰٓ

Indeed, in My punishing of Pharaoh in the world and the afterlife, there is admonition for the one who fears Allah, because it is he who benefits from the admonitions.

Indeed, in My punishing of Pharaoh in the world and the afterlife, there is admonition for the one who fears Allah, because it is he who benefits from the admonitions.

Are you more difficult to create or the heavens? He built it,

Do you think that it is harder to create you or the heavens? Allah has created it.

What, are you stronger in constitution or the heaven He built?

[O MEN!] Are you more difficult to create than the heaven which He has built?

Are ye harder to create or the heaven which He hath builded?

Are you more difficult to create, or is the heaven that He constructed?

Are you more difficult to create, or the heaven? He constructed it.

Is it harder to create you or the heaven? But Allah built it,

Are you more difficult to create or is the heaven that He constructed

Are ye the harder to create, or is the heaven that He built?

Is your creation more prodigious or that of the heaven He has built?

What, are you harder to create than the heaven which He has built?

Are you a more difficult creation or is the heaven? Allah constructed it.

(People), is your creation harder for God than that of the heavens, which He created, raised and established

Are you the harder to create or the heaven? He made it.

Aantum ashaddu khalqan ami a<b>l</b>ssam<u>a</u>o ban<u>a</u>h<u>a</u>

[O Men!] Are you more difficult to create than the heaven which He has built,

What! Are ye the more difficult to create or the heaven (above)? (Allah) hath constructed it:

79

ءَأَنتُمْ أَشَدُّ خَلْقًا أَمِ ٱلسَّمَآءُ بَنَىٰهَا

O rejectors of the resurrection! Is your origination, or the origination of the heavens that He has created, harder for Allah?

O rejectors of the resurrection! Is your origination, or the origination of the heavens that He has created, harder for Allah?

<h2 class="title">Creating the Heavens and the Earth is more difficult than repeating Creation</h2><p>in refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says;</p><div class="text_uthmani arabic">ءَأَنتُمْ</div><p>(Are you) `O people'</p><div class="text_uthmani arabic">أَشَدُّ خَلْقاً أَمِ السَّمَآءُ</div><p>(more difficult to create or is the heaven...) meaning, `rather the heaven is more difficult to create than you.' As Allah said;</p><div class="text_uthmani arabic">لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ</div><p>(the creation of the heavens and the earth is greater than the creation of mankind;) (40:57) And His saying;</p><div class="text_uthmani arabic">أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّـقُ الْعَلِيمُ </div><p>(Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.) (36:81) Then Allah says,</p><div class="text_uthmani arabic">بَنَـهَا</div><p>(He constructed) He explains this by His statement,</p><div class="text_uthmani arabic">رَفَعَ سَمْكَهَا فَسَوَّاهَا </div><p>(He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says,</p><div class="text_uthmani arabic">وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَـهَا </div><p>(Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn `Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, `Ikrimah, Sa`id bin Jubayr and a large group have said this as well. In reference to Allah's statement,</p><div class="text_uthmani arabic">وَأَخْرَجَ ضُحَـهَا</div><p>(And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says,</p><div class="text_uthmani arabic">وَالاٌّرْضَ بَعْدَ ذَلِكَ دَحَـهَا </div><p>(And after that He spread the earth,) He explains this statement by the statement that follows it,</p><div class="text_uthmani arabic">أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَـهَا </div><p>(And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn `Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah,</p><div class="text_uthmani arabic">وَالْجِبَالَ أَرْسَـهَا </div><p>(And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says,</p><div class="text_uthmani arabic">مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ </div><p>(As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.</p>

Creating the Heavens and the Earth is more difficult than repeating Creationin refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says;ءَأَنتُمْ(Are you) `O people'أَشَدُّ خَلْقاً أَمِ السَّمَآءُ(more difficult to create or is the heaven...) meaning, `rather the heaven is more difficult to create than you.' As Allah said;لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ(the creation of the heavens and the earth is greater than the creation of mankind;) (40:57) And His saying;أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّـقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.) (36:81) Then Allah says,بَنَـهَا(He constructed) He explains this by His statement,رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says,وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَـهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn `Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, `Ikrimah, Sa`id bin Jubayr and a large group have said this as well. In reference to Allah's statement,وَأَخْرَجَ ضُحَـهَا(And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says,وَالاٌّرْضَ بَعْدَ ذَلِكَ دَحَـهَا (And after that He spread the earth,) He explains this statement by the statement that follows it,أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَـهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn `Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah,وَالْجِبَالَ أَرْسَـهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says,مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Raised it high, proportioned it,

He raised its roof and made it proper.

He lifted up its vault, and levelled it,

High has He reared its vault and formed it in accordance with what it was meant to be;

He hath raised the height thereof and perfected it.

He raised its height, and He has equally ordered it,

He raised its masses, and proportioned it.

and raised its vault high and proportioned it;

He raised its hei- ght, and has perfected it.

He raised the height thereof and ordered it;

He raised its vault and fashioned it,

He raised it high and leveled it,

He raised its ceiling and proportioned it.

high above?

He raised high its height, then put it into a right good state.

RafaAAa samkah<u>a</u> fasaww<u>a</u>h<u>a</u>

by raising its vault high and fashioning it flawlessly,

On high hath He raised its canopy, and He hath given it order and perfection.

79

رَفَعَ سَمْكَهَا فَسَوَّىٰهَا

He raised the peak of the heaven vertically, and made it smooth: there is no break, crack or defect in it.

He raised the peak of the heaven vertically, and made it smooth: there is no break, crack or defect in it.

Gave darkness to its night, and brightness to its day;

And He made its night dark, and started its light.

and darkened its night, and brought forth its forenoon;

and He has made dark its night and brought forth its light of day.

And He made dark its night, and brought forth its sunshine.

Its night He covers with darkness, and its forenoon He brings out (with light).

And He dimmed its night, and brought out its daylight.

and covered its night with darkness and brought forth from it its day;

Its night He covers and He brings out its forenoon.

And He made dark the night thereof, and He brought forth the morn thereof.

and darkened its night, and brought forth its forenoon.

and darkened its night and brought forth its morning.

And He darkened its night and extracted its brightness.

He has made its nights dark and its days bright.

And He made dark its night and brought out its light.

Waagh<u>t</u>asha laylah<u>a</u> waakhraja <u>d</u>u<u>ha</u>h<u>a</u>

and making its night dark and bringing forth its morning light,

Its night doth He endow with darkness, and its splendour doth He bring out (with light).

79

وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَىٰهَا

And He darkened its night when the sun set, while manifesting its light when it rose.

And He darkened its night when the sun set, while manifesting its light when it rose.

And afterwards spread out the earth.

And after it spread out the earth.

and the earth-after that He spread it out,

And after that, the earth: wide has He spread its expanse,

And the earth!- thereafter He stretched it out.

And after that He spread the earth;

And the earth after that He spread.

and thereafter spread out the earth,

And after that He spread the earth,

And after that He spread the earth,

Thereafter He spread out the earth,

And the earth He extended after that;

And after that He spread the earth.

After this, He spread out the earth,

And the earth, He expanded it after that.

Wa<b>a</b>lar<u>d</u>a baAAda <u>tha</u>lika da<u>ha</u>h<u>a</u>

and the earth which He spread out,

And the earth, moreover, hath He extended (to a wide expanse);

79

وَٱلْأَرْضَ بَعْدَ ذَٰلِكَ دَحَىٰهَآ

As for the earth after He created the heavens, He spread it out and placed within it its benefits.

As for the earth after He created the heavens, He spread it out and placed within it its benefits.

He brought out its water and its pastures from it,

And from it produced its water and its pasture.

therefrom brought forth its waters and its pastures,

and has caused its waters to come out of it, and its pastures,

And he brought forth therefrom its water, and its pasture.

And brought forth therefrom its water and its pasture;

And from it, He produced its water and its pasture.

and brought out of it its water and its pasture,

And brought forth therefrom its water and its pasture.

And produced therefrom the water thereof and the pasture thereof,

brought forth from it its water and pastures,

and then brought from it its water and pastures.

He extracted from it its water and its pasture,

produced water and grass therefrom,

He brought forth from it its water and its pasturage.

Akhraja minh<u>a</u> m<u>a</u>ah<u>a</u> wamarAA<u>a</u>h<u>a</u>

after that bringing forth from it its water and its pasture land,

He draweth out therefrom its moisture and its pasture;

79

أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَىٰهَا

He extracted water from it in the form of flowing springs, and made plants grow on it which the livestock graze.

He extracted water from it in the form of flowing springs, and made plants grow on it which the livestock graze.

And stabilized the mountains

And solidified the mountains.

and the mountains He set firm,

and has made the mountains firm:

And the mountains! - He established them firm:

And the mountains He has fixed firmly;

And the mountains, He anchored.

and firmly fixed in it mountains;

And the mountains He has fixed firmly,

And He made fast the hills,

setting firm the mountains,

And the mountains He set firm

And the mountains He set firmly

then set-up firmly the mountains.

And the mountains, He made them firm,

Wa<b>a</b>ljib<u>a</u>la ars<u>a</u>h<u>a</u>

and making the mountains firm:

And the mountains hath He firmly fixed;-

79

وَٱلْجِبَالَ أَرْسَىٰهَا

And He made the mountains stand firm on the earth.

And He made the mountains stand firm on the earth.

As convenience for you and your cattle.

In order to benefit you and your cattle.

an enjoyment for you and your flocks.

[all this] as a means of livelihood for you and your animals.

A provision for you and your cattle.

(To be) a provision and benefit for you and your cattle.

A source of enjoyment for you and for your animals.

all this as provision for you and your cattle.

As provision and benefit for you and your cattle.

A provision for you and for your cattle.

as a [place of] sustenance for you and your livestock.

an enjoyment for you and your herds.

As provision for you and your grazing livestock.

All this was done as a means of enjoyment for you and your cattle.

A provision for you and for your cattle.

Mat<u>a</u>AAan lakum walianAA<u>a</u>mikum

[all this] as a means of sustenance for you and your animals?

For use and convenience to you and your cattle.

79

مَتَٰعًا لَّكُمْ وَلِأَنْعَٰمِكُمْ

O people! All that is for your benefit, and for the benefit of your livestock. So whoever created all that, is not incapable of recreating you anew.

O people! All that is for your benefit, and for the benefit of your livestock. So whoever created all that, is not incapable of recreating you anew.

When the great calamity comes,

So when the greatest universal disaster arrives,

Then, when the Great Catastrophe comes

AND SO, when the great overwhelming event [of, resurrection] comes to pass –

Then when the Grand Calamity shall come

But when there comes the greatest catastrophe (i.e. the Day of Recompense, etc.),

But when the Great Cataclysm arrives.

But when the great calamity will come about

But when there comes the Greatest Catastrophe

But when the great disaster cometh,

When the Greatest Catastrophe befalls

But when the Great Catastrophe comes,

But when there comes the greatest Overwhelming Calamity -

On the day when the great calamity comes,

But when the great predominating calamity comes;

Fai<u>tha</u> j<u>a</u>ati a<b>l</b><u>tta</u>mmatu alkubr<u>a</u>

When the great over-whelming event arrives,

Therefore, when there comes the great, overwhelming (Event),-

79

فَإِذَا جَآءَتِ ٱلطَّآمَّةُ ٱلْكُبْرَىٰ

So when the second blowing will come, which will cover everything with its terror, and the judgement will occur.

So when the second blowing will come, which will cover everything with its terror, and the judgement will occur.

<h2 class="title">The Day of Judgement, its Pleasures and Hell, and that its Time is not known</h2><p>Allah says,</p><div class="text_uthmani arabic">فَإِذَا جَآءَتِ الطَّآمَّةُ الْكُبْرَى </div><p>(But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn `Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says,</p><div class="text_uthmani arabic">وَالسَّاعَةُ أَدْهَى وَأَمَرُّ</div><p>(And the Hour will be more grievous and more bitter.) (54:46) Then Allah says,</p><div class="text_uthmani arabic">يَوْمَ يَتَذَكَّرُ الإِنسَـنُ مَا سَعَى </div><p>(The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says,</p><div class="text_uthmani arabic">يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى</div><p>(On the Day will man remember, but how will that remembrance avail him) (89:23) Then Allah says,</p><div class="text_uthmani arabic">وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَى </div><p>(And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes.</p><div class="text_uthmani arabic">فَأَمَّا مَن طَغَى </div><p>(Then for him who transgressed) meaning, who rebels and behaves arrogantly.</p><div class="text_uthmani arabic">وَءاثَرَ الْحَيَوةَ الدُّنْيَا </div><p>(And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter.</p><div class="text_uthmani arabic">فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى </div><p>(Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim.</p><div class="text_uthmani arabic">وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى </div><p>(But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master.</p><div class="text_uthmani arabic">فَإِنَّ الْجَنَّةَ هِىَ الْمَأْوَى </div><p>(Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says,</p><div class="text_uthmani arabic">يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَـهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَى رَبِّكَ مُنتَهَـهَآ </div><p>(They ask you about the Hour -- when will be its appointed time What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence.</p><div class="text_uthmani arabic">ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً يَسْـَلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ</div><p>(Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.") (7:187) Allah says here,</p><div class="text_uthmani arabic">إِلَى رَبِّكَ مُنتَهَـهَآ </div><p>(To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah about the time of the last Hour he said,</p><div class="text_uthmani arabic">«مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل»</div><p>(The one questioned about it knows no more than the questioner.) Allah said,</p><div class="text_uthmani arabic">إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَـهَا </div><p>(You are only a warner for those who fear it,) meaning, `I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says,</p><div class="text_uthmani arabic">كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا </div><p>(The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn `Abbas:</p><div class="text_uthmani arabic">كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا </div><p>(The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha) morning.) "As for `Ashiyyah, it is the time between noon until the setting of the sun.</p><div class="text_uthmani arabic">أَوْ ضُحَـهَا</div><p>(Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi`at. And to Allah belongs all praise and thanks.</p>

The Day of Judgement, its Pleasures and Hell, and that its Time is not knownAllah says,فَإِذَا جَآءَتِ الطَّآمَّةُ الْكُبْرَى (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn `Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says,وَالسَّاعَةُ أَدْهَى وَأَمَرُّ(And the Hour will be more grievous and more bitter.) (54:46) Then Allah says,يَوْمَ يَتَذَكَّرُ الإِنسَـنُ مَا سَعَى (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says,يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى(On the Day will man remember, but how will that remembrance avail him) (89:23) Then Allah says,وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَى (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes.فَأَمَّا مَن طَغَى (Then for him who transgressed) meaning, who rebels and behaves arrogantly.وَءاثَرَ الْحَيَوةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter.فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim.وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master.فَإِنَّ الْجَنَّةَ هِىَ الْمَأْوَى (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says,يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَـهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَى رَبِّكَ مُنتَهَـهَآ (They ask you about the Hour -- when will be its appointed time What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence.ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً يَسْـَلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ(Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.") (7:187) Allah says here,إِلَى رَبِّكَ مُنتَهَـهَآ (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah about the time of the last Hour he said,«مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل»(The one questioned about it knows no more than the questioner.) Allah said,إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَـهَا (You are only a warner for those who fear it,) meaning, `I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says,كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn `Abbas:كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha) morning.) "As for `Ashiyyah, it is the time between noon until the setting of the sun.أَوْ ضُحَـهَا(Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi`at. And to Allah belongs all praise and thanks.

The day when man remembers all that he had done,

On that day man will recall all what he strove for.

upon the day when man shall remember what he has striven,

on that Day man will [clearly] remember all that he has ever wrought;

The Day whereon man shall rember whatsoever he had striven for.

The Day when man shall remember what he strove for,

A Day when man will remember what he has endeavored.

on the Day when man will recall all his strivings,

The Day when man shall remember what he strove for.

The day when man will call to mind his (whole) endeavour,

—the day when man will remember his endeavours

the Day when the human will remember what he has worked for,

The Day when man will remember that for which he strove,

the human being will recall whatever he has done.

The day on which man shall recollect what he strove after,

Yawma yata<u>th</u>akkaru alins<u>a</u>nu m<u>a</u> saAA<u>a</u>

on the Day that man remembers what he strove for

The Day when man shall remember (all) that he strove for,

79

يَوْمَ يَتَذَكَّرُ ٱلْإِنسَٰنُ مَا سَعَىٰ

On the day when it will come, the human will remember what deeds he sent forth: whether good or bad.

On the day when it will come, the human will remember what deeds he sent forth: whether good or bad.

And Hell made visible to him who can see,

And hell will be made visible to all those who can see.

and Hell is advanced for whoever sees,

and the blazing fire [of hell] will be lad open before all who [are destined to] see it.

And the Scorch will be made apparent to any one who beholdeth.

And Hell-fire shall be made apparent in full view for (every) one who sees,

And Hell will be displayed to whoever sees.

and Hell will be brought in sight for anyone to see:

And Hell shall be made apparent for whoever sees.

And hell will stand forth visible to him who seeth,

and hell is brought into view for those who can see—

and when Hell is advanced for whoever sees,

And Hellfire will be exposed for [all] those who see -

Hell fire will become visible for those who would see it.

And the hell shall be made manifest to him who sees

Waburrizati alja<u>h</u>eemu liman yar<u>a</u>

and Hell is there for all to see,

And Hell-Fire shall be placed in full view for (all) to see,-

79

وَبُرِّزَتِ ٱلْجَحِيمُ لِمَن يَرَىٰ

And hell will be brought and unveiled clearly for all to see.

And hell will be brought and unveiled clearly for all to see.

Then he who had been rebellious

So for one who rebelled,

then as for him who was insolent

For, unto him who shall have transgressed the bounds of what is right,

Then as for him who waxed exorbitant,

Then, for him who Tagha (transgressed all bounds, in disbelief, oppression and evil deeds of disobedience to Allah).

As for him who was defiant.

then he who transgressed

Then for him who transgressed

Then, as for him who rebelled

as for him who has been rebellious

then as for whosoever was insolent

So as for he who transgressed

Those who have rebelled

Then as for him who is inordinate,

Faamm<u>a</u> man <u>t</u>agh<u>a</u>

anyone who has acted arrogantly

Then, for such as had transgressed all bounds,

79

فَأَمَّا مَن طَغَىٰ

As for the one who transgressed the limits into deviance.

As for the one who transgressed the limits into deviance.

<p>First, the special marks of the inmates of Hell are described. They have two characteristics:</p><p>فَأَمَّا مَن طَغَىٰ وَآثَرَ‌ الْحَيَاةَ الدُّنْيَا (then for the one who had rebelled, and preferred the worldly life [ to the Hereafter ]...79:38). In other words, [ 1] instead of remaining loyal to Allah and His Messenger and following their commands, they adopt the line of rejection and rebellion; and [ 2] prefer the life of this world to that of the Hereafter. In other words, if he were to do a deed that gives comfort and pleasure in this world but punishment in the Hereafter, he would prefer the comforts and pleasure of this life to the pleasure of the next life. Those who are characterised by these two qualities the Blazing Fire, that is Hell, will be their abode, thus: فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (the Hell will be the abode... 79:39).</p>

First, the special marks of the inmates of Hell are described. They have two characteristics:فَأَمَّا مَن طَغَىٰ وَآثَرَ‌ الْحَيَاةَ الدُّنْيَا (then for the one who had rebelled, and preferred the worldly life [ to the Hereafter ]...79:38). In other words, [ 1] instead of remaining loyal to Allah and His Messenger and following their commands, they adopt the line of rejection and rebellion; and [ 2] prefer the life of this world to that of the Hereafter. In other words, if he were to do a deed that gives comfort and pleasure in this world but punishment in the Hereafter, he would prefer the comforts and pleasure of this life to the pleasure of the next life. Those who are characterised by these two qualities the Blazing Fire, that is Hell, will be their abode, thus: فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (the Hell will be the abode... 79:39).

And who preferred the life of the world,

And preferred the worldly life,

and preferred the present life,

and preferred the life of this world [to the good of his soul],

And who chose the life of the world,

And preferred the life of this world (by following his evil desires and lusts),

And preferred the life of this world.

and preferred the life of this world,

And preferred the life of this world,

And chose the life of the world,

and preferred the life of this world,

preferring the present life,

And preferred the life of the world,

and preferred the worldly life,

And prefers the life of this world,

Wa<u>a</u>thara al<u>h</u>ay<u>a</u>ta a<b>l</b>dduny<u>a</u>

and prefers the life of this world,

And had preferred the life of this world,

79

وَءَاثَرَ ٱلْحَيَوٰةَ ٱلدُّنْيَا

And gave priority to the temporary worldly life over the everlasting afterlife.

And gave priority to the temporary worldly life over the everlasting afterlife.

Will surely have Hell for his abode.

Then indeed hell only is his destination.

surely Hell shall be the refuge.

that blazing fire will truly be the goal!

Verily the Scorch! that shall be his resort.

Verily, his abode will be Hell-fire;

Then Hell is the shelter.

most surely his abode shall be Hell.

Verily, his abode will be the Hell;

Lo! hell will be his home.

his refuge will indeed be hell.

surely, Hell will be their refuge.

Then indeed, Hellfire will be [his] refuge.

hell will be their dwelling.

Then surely the hell, that is the abode.

Fainna alja<u>h</u>eema hiya almaw<u>a</u>

will find himself in Hell;

The Abode will be Hell-Fire;

79

فَإِنَّ ٱلْجَحِيمَ هِىَ ٱلْمَأْوَىٰ

Then indeed, the hellfire is his abode he will take shelter towards.

Then indeed, the hellfire is his abode he will take shelter towards.

But he who feared standing before his Lord, and restrained his self from vain desires,

And for one who feared to stand before his Lord and restrained his soul from desire,

But as for him who feared the Station of his Lord and forbade the soul its caprice,

But unto him who shall have stood in fear of his Sustainer's Presence, and held back his inner self from base desires,

And as for him who dreaded standing before his Lord, and restrained his soul from lust,

But as for him who feared standing before his Lord, and restrained himself from impure evil desires, and lusts.

But as for him who feared the Standing of his Lord, and restrained the self from desires.

But he who feared to stand before his Lord, and restrained himself from evil desires,

But as for him who feared standing before his Lord, and forbade himself from desire.

But as for him who feared to stand before his Lord and restrained his soul from lust,

But as for him who is awed to stand before his Lord and restrains his soul from [following] desires,

But, whosoever feared the standing before his Lord and prevented the self from desires,

But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination,

However, those who had feared their Lord and restrained their souls from acting according to its desires.

And as for him who fears to stand in the presence of his Lord and forbids the soul from low desires,

Waam<u>a</u> man kh<u>a</u>fa maq<u>a</u>ma rabbihi wanah<u>a</u> a<b>l</b>nnafsa AAani alhaw<u>a</u>

but one who fears to stand before his Lord and restrained himself from base desires,

And for such as had entertained the fear of standing before their Lord's (tribunal) and had restrained (their) soul from lower desires,

79

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفْسَ عَنِ ٱلْهَوَىٰ

& 41. And as for the one who feared his standing before his Lord and stopped himself from following his desires that were made impermissible by Allah, then Paradise is his abode he will take shelter towards.

& 41. And as for the one who feared his standing before his Lord and stopped himself from following his desires that were made impermissible by Allah, then Paradise is his abode he will take shelter towards.

<p>Thereafter, the special marks of the inmates of Paradise are described. They too have two characteristics:</p><p>وَأَمَّا مَنْ خَافَ مَقَامَ رَ‌بِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (whereas for the one who feared to stand before his Lord, and restrained his self from the [ evil ] desire, 79:40). In other words, [ 1] the first characteristic of a God-fearing person is that, in this life, he shudders at the thought of appearing before Allah to account for his deeds on the Day of Reckoning; and [ 2] forbids the baser self from its evil desires. Those who are characterised by these two qualities have the good news that the Paradise will be their abode, thus: فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (the Paradise will be the abode....79:41)</p><p>Three Levels of Suppressing [ the Base ] Self</p><p>The verse under comment lays down two conditions of attaining the abode in Paradise, but carefully considered, the two conditions, in terms of consequence, are one. The first condition is the fear of accountability in the presence of Allah. The second condition is to restrain oneself from the evil desires. As a matter of fact, fear of Allah causes one to restrain oneself from evil desires. Qadi Thana'ullah Panipati has written in his Tafsir Mazhari that there are three levels of suppressing evil desires, as follows:</p><p>The first level is that one avoids false beliefs which are in conflict or incompatible with express texts [ of the Holy Qur'an and established Sunnah ] and consensus of [ the righteous ] predecessors. In this level, a person deserves to be called 'Sunni Muslim'.</p><p>The second level is the middle one. A person, in this stage, may think of committing sin. Then he may remember that he has to account for his deeds before Allah [ on the Day of Reckoning ]. As a result, he abandons the thought of committing sin. The complement to this level is that one abstains from doubtful things and those acts that are permissible in themselves, but there is apprehension that if committed, they may lead one to slip into impermissible acts. Sayyidna Nu` man Ibn Bashir ؓ narrates that the Holy Prophet ﷺ said: "He who abstained from doubtful things has protected his honour and religion. He who indulged in doubtful things will eventually indulge in forbidden things." The expression 'doubtful things' signifies those acts about which one is not certain whether they are permissible or not, both possibilities being equal. Let us consider a few examples: if a person is ill and can take [ wet ] ablution, but he is not sure whether taking [ wet ] ablution in this state would be harmful. Thus the permissibility of dry ablution (tayammum) becomes doubtful. Likewise a person is able to perform prayers in a standing position, but feels great difficulty. He is now in doubt whether or not it is permissible for him to perform prayers in a sitting position. On such occasions, one should abandon the doubtful thing or act, and prefer what is definitely certain. This is taqwa and the middle course of suppressing the selfish desires.</p><p>Tricks of the Base Self</p><p>There are acts whose sinful nature is obvious to everyone. The selfish desires prompting to such sinful acts may be suppressed by one's deliberate efforts and firm resolution. However, there are evils prompted by one's base self even during his acts of worship and other good deeds, such as self-conceit, (` Ujb) vanity, (Kibr), and show off (Riya' ). These are such sins whose sinful nature is often not discoverable to a common person, still they are very severe and firmly ingrained evil desires of one's base self. One is at times deceived by them, because he continues to think that his actions are right. It is extremely necessary that first and foremost this lower self must be suppressed. But this cannot be achieved by one on his own. It is necessary for one to search for a perfect spiritual master (Ash-shaikhul-kamil), and hand himself over to him for guidance. He acts as the authentic guide and the only one to whom a seeker of Truth should turn in his quest and follow his advice. In turning to the spiritual master, the seeker is turning to Allah Almighty. The shaikh engages him in the spiritual struggle and endeavour [ mujahadah ] against the passions and tendencies of the lower self [` uyub-un-nafs ].</p><p>Shaikh Imam Ya` qub Karkhi (رح) says that in his young age he was a carpenter. He found laziness, and felt darkness in his inner self. So, he intended to keep fasts for a few days so that he may get rid of the laziness and darkness. Co-incidentally, one day, while he was fasting, he went up to Shaikh Imam Baha'uddin Naqshbandi. The Shaikh called for meals for his guests. He was also invited to partake of the meal, and the Shaikh said: "He is a very bad slave who is the slave of his base self that misleads him. It is better to partake of meal than to keep fast with evil desires of the base self." Shaikh Karkhi says that at that moment he realised that (by fasting) he was falling prey to self-complacence, self-conceit and pride, which the Shaikh Naqshbandi perceived. On that occasion, Shaikh Karkhi realised that a spiritual master's permission and guidance is needed to take up an optional act of worship, because the spiritual master is aware of the hidden tricks of the evil desires of the base self. If an optional act of worship will be accompanied by such motives, the will put a stop to it [ for remedial purposes ]. He asked Shaikh Naqshbandi: "If I cannot find a Shaikh who is called in Sufi terms as fani fillah and baqi billah, (the explanation is coming in the next paragraph.) what must I do?" He replied: "Recite istighfar abundantly and recite istighfar [ seek Allah's pardon ] twenty times regularly after every prayer, so that it works out to a hundred times reciting it five times a day." The Holy Prophet ﷺ is reported to have said: "Sometimes I feel my heart disturbed, and I recite istighfar [ seek Allah's pardon ] a hundred times a day."</p><p>The third and the highest level of suppression of the base self is that by abundant dhikrullah [ remembrance of Allah ] and constant mujahadah [ spiritual struggle and endeavour against the evil passions ] and riyadah [ ascetic discipline ], one's self (nafs) is so much cleansed and purified that the desires that tempts him to evil are totally eliminated. This is the special stage of wilayah [ Divine friendship ], which in Sufi Terminology is called rani fillah and baqi billah. The Qur'an says regarding such people [ addressing the Shaitan ]:</p><p>إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ</p><p>'My servants are such that you have no power over them [ 15:42] '</p><p>The following Tradition applies to the same category of wali :</p><p>لَا یُؤمِن احَدُکُم حَتّٰی یَکُونَ ھَوَاہُ تَبعاً لِمَا جِٔتُ بِہٖ</p><p>'None of you can be a [ perfect ] believer unless his [ base ] desires of self follow my teachings.'</p><p>Towards the end of the Surah, the Holy Qur'an responds to the mala fide demand of the infidels that the Holy Prophet ﷺ should let them know the exact date and time of the Day of Judgment. They are told that knowledge of the time and date is within Allah's own special prerogative. Allah's consummate wisdom did not pass the information to any angel or Prophet ﷺ . Therefore, the demand is futile.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah An-Naziat</p><p>Ends here</p>

Thereafter, the special marks of the inmates of Paradise are described. They too have two characteristics:وَأَمَّا مَنْ خَافَ مَقَامَ رَ‌بِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (whereas for the one who feared to stand before his Lord, and restrained his self from the [ evil ] desire, 79:40). In other words, [ 1] the first characteristic of a God-fearing person is that, in this life, he shudders at the thought of appearing before Allah to account for his deeds on the Day of Reckoning; and [ 2] forbids the baser self from its evil desires. Those who are characterised by these two qualities have the good news that the Paradise will be their abode, thus: فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (the Paradise will be the abode....79:41)Three Levels of Suppressing [ the Base ] SelfThe verse under comment lays down two conditions of attaining the abode in Paradise, but carefully considered, the two conditions, in terms of consequence, are one. The first condition is the fear of accountability in the presence of Allah. The second condition is to restrain oneself from the evil desires. As a matter of fact, fear of Allah causes one to restrain oneself from evil desires. Qadi Thana'ullah Panipati has written in his Tafsir Mazhari that there are three levels of suppressing evil desires, as follows:The first level is that one avoids false beliefs which are in conflict or incompatible with express texts [ of the Holy Qur'an and established Sunnah ] and consensus of [ the righteous ] predecessors. In this level, a person deserves to be called 'Sunni Muslim'.The second level is the middle one. A person, in this stage, may think of committing sin. Then he may remember that he has to account for his deeds before Allah [ on the Day of Reckoning ]. As a result, he abandons the thought of committing sin. The complement to this level is that one abstains from doubtful things and those acts that are permissible in themselves, but there is apprehension that if committed, they may lead one to slip into impermissible acts. Sayyidna Nu` man Ibn Bashir ؓ narrates that the Holy Prophet ﷺ said: "He who abstained from doubtful things has protected his honour and religion. He who indulged in doubtful things will eventually indulge in forbidden things." The expression 'doubtful things' signifies those acts about which one is not certain whether they are permissible or not, both possibilities being equal. Let us consider a few examples: if a person is ill and can take [ wet ] ablution, but he is not sure whether taking [ wet ] ablution in this state would be harmful. Thus the permissibility of dry ablution (tayammum) becomes doubtful. Likewise a person is able to perform prayers in a standing position, but feels great difficulty. He is now in doubt whether or not it is permissible for him to perform prayers in a sitting position. On such occasions, one should abandon the doubtful thing or act, and prefer what is definitely certain. This is taqwa and the middle course of suppressing the selfish desires.Tricks of the Base SelfThere are acts whose sinful nature is obvious to everyone. The selfish desires prompting to such sinful acts may be suppressed by one's deliberate efforts and firm resolution. However, there are evils prompted by one's base self even during his acts of worship and other good deeds, such as self-conceit, (` Ujb) vanity, (Kibr), and show off (Riya' ). These are such sins whose sinful nature is often not discoverable to a common person, still they are very severe and firmly ingrained evil desires of one's base self. One is at times deceived by them, because he continues to think that his actions are right. It is extremely necessary that first and foremost this lower self must be suppressed. But this cannot be achieved by one on his own. It is necessary for one to search for a perfect spiritual master (Ash-shaikhul-kamil), and hand himself over to him for guidance. He acts as the authentic guide and the only one to whom a seeker of Truth should turn in his quest and follow his advice. In turning to the spiritual master, the seeker is turning to Allah Almighty. The shaikh engages him in the spiritual struggle and endeavour [ mujahadah ] against the passions and tendencies of the lower self [` uyub-un-nafs ].Shaikh Imam Ya` qub Karkhi (رح) says that in his young age he was a carpenter. He found laziness, and felt darkness in his inner self. So, he intended to keep fasts for a few days so that he may get rid of the laziness and darkness. Co-incidentally, one day, while he was fasting, he went up to Shaikh Imam Baha'uddin Naqshbandi. The Shaikh called for meals for his guests. He was also invited to partake of the meal, and the Shaikh said: "He is a very bad slave who is the slave of his base self that misleads him. It is better to partake of meal than to keep fast with evil desires of the base self." Shaikh Karkhi says that at that moment he realised that (by fasting) he was falling prey to self-complacence, self-conceit and pride, which the Shaikh Naqshbandi perceived. On that occasion, Shaikh Karkhi realised that a spiritual master's permission and guidance is needed to take up an optional act of worship, because the spiritual master is aware of the hidden tricks of the evil desires of the base self. If an optional act of worship will be accompanied by such motives, the will put a stop to it [ for remedial purposes ]. He asked Shaikh Naqshbandi: "If I cannot find a Shaikh who is called in Sufi terms as fani fillah and baqi billah, (the explanation is coming in the next paragraph.) what must I do?" He replied: "Recite istighfar abundantly and recite istighfar [ seek Allah's pardon ] twenty times regularly after every prayer, so that it works out to a hundred times reciting it five times a day." The Holy Prophet ﷺ is reported to have said: "Sometimes I feel my heart disturbed, and I recite istighfar [ seek Allah's pardon ] a hundred times a day."The third and the highest level of suppression of the base self is that by abundant dhikrullah [ remembrance of Allah ] and constant mujahadah [ spiritual struggle and endeavour against the evil passions ] and riyadah [ ascetic discipline ], one's self (nafs) is so much cleansed and purified that the desires that tempts him to evil are totally eliminated. This is the special stage of wilayah [ Divine friendship ], which in Sufi Terminology is called rani fillah and baqi billah. The Qur'an says regarding such people [ addressing the Shaitan ]:إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ'My servants are such that you have no power over them [ 15:42] 'The following Tradition applies to the same category of wali :لَا یُؤمِن احَدُکُم حَتّٰی یَکُونَ ھَوَاہُ تَبعاً لِمَا جِٔتُ بِہٖ'None of you can be a [ perfect ] believer unless his [ base ] desires of self follow my teachings.'Towards the end of the Surah, the Holy Qur'an responds to the mala fide demand of the infidels that the Holy Prophet ﷺ should let them know the exact date and time of the Day of Judgment. They are told that knowledge of the time and date is within Allah's own special prerogative. Allah's consummate wisdom did not pass the information to any angel or Prophet ﷺ . Therefore, the demand is futile.Al-hamdulillahThe Commentary onSurah An-NaziatEnds here

Will surely have Paradise for abode.

Then indeed Paradise only is his destination.

surely Paradise shall be the refuge.

paradise will truly be the goal!

Verily the Garden! -that shall be his resort.

Verily, Paradise will be his abode.

Then Paradise is the shelter.

most surely his abode shall be Paradise.

Verily, Paradise will be his abode.

Lo! the Garden will be his home.

his refuge will indeed be paradise.

indeed, their refuge shall be Paradise.

Then indeed, Paradise will be [his] refuge.

Paradise will be the dwelling.

Then surely the garden-- that is the abode.

Fainna aljannata hiya almaw<u>a</u>

shall dwell in Paradise.

Their abode will be the Garden.

79

فَإِنَّ ٱلْجَنَّةَ هِىَ ٱلْمَأْوَىٰ

& 41. And as for the one who feared his standing before his Lord and stopped himself from following his desires that were made impermissible by Allah, then Paradise is his abode he will take shelter towards.

& 41. And as for the one who feared his standing before his Lord and stopped himself from following his desires that were made impermissible by Allah, then Paradise is his abode he will take shelter towards.

They ask you: "When will the Hour be? When is its time fixed?"

They (the disbelievers) ask you regarding the Last Day, as to when is its appointed time.

They will question thee concerning the Hour, when it shall berth.

THEY WILL ASK thee [O Prophet] about the Last Hour: "When will it come to pass?"

They question thee of the Hour:'when will its arrival be?

They ask you (O Muhammad (Peace be upon him)) about the Hour, - when will be its appointed time?

They ask you about the Hour, “When will it take place?”

They ask you about the Hour: “When will it be?”

They ask you about the Hour when will be its appointed time

They ask thee of the Hour: when will it come to port?

They ask you concerning the Hour, “When will it set in,

They will question you about the Hour: 'When shall it be'

They ask you, [O Muhammad], about the Hour: when is its arrival?

(Muhammad), they ask you, "When will the Hour of Doom come?"

They ask you about the hour, when it will come.

Yasaloonaka AAani a<b>l</b>ss<u>a</u>AAati ayy<u>a</u>na murs<u>a</u>h<u>a</u>

They will ask you [Prophet] about the Hour, saying, "When it will come to pass?",

They ask thee about the Hour,-'When will be its appointed time?

79

يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا

O Messenger! These rejectors of the resurrection ask you: “When will the Hour occur?”

O Messenger! These rejectors of the resurrection ask you: “When will the Hour occur?”

What do you have to do with explaining it?

What concern do you have regarding its explanation? (You are not bound to tell them)

What art thou about, to mention it?

[But] how couldst thou tell anything about it,

Wherein art thou concerred with the declaration thereof!

You have no knowledge to say anything about it,

You have no knowledge of it.

What concern do you have to speak about that?

What do you have to mention of it.

Why (ask they)? What hast thou to tell thereof?

considering your frequent mention of it?”

But how are you to know?

In what [position] are you that you should mention it?

(Muhammad), you do not know (when and how) it will come.

About what! You are one to remind of it.

Feema anta min <u>th</u>ikr<u>a</u>h<u>a</u>

what have you to do with the mentioning of it?

Wherein art thou (concerned) with the declaration thereof?

79

فِيمَ أَنتَ مِن ذِكْرَىٰهَآ

You do not have any knowledge regarding it that you can mention to them; nor is it befitting of your duty to, because your duty is only to prepare for it.

You do not have any knowledge regarding it that you can mention to them; nor is it befitting of your duty to, because your duty is only to prepare for it.

The extent of its knowledge goes to your Lord.

Towards your Lord only is its conclusion.

Unto thy Lord is the final end of it.

[seeing that] with thy Sustainer alone rests the beginning and the end [of all knowledge] thereof?

Unto thy Lord is the Knowledge of the limit fixed therefor.

To your Lord belongs (the knowledge of) the term thereof?

To your Lord is its finality.

Its knowledge rests with your Lord.

To your Lord it is limited.

Unto thy Lord belongeth (knowledge of) the term thereof.

Its outcome is with your Lord.

Its final end is for your Lord.

To your Lord is its finality.

This matter is in the hands of your Lord.

To your Lord is the goal of it.

Il<u>a</u> rabbika muntah<u>a</u>h<u>a</u>

Your Lord alone knows when it will come;

With thy Lord in the Limit fixed therefor.

79

إِلَىٰ رَبِّكَ مُنتَهَىٰهَآ

The total knowledge of the Hour is with your Lord alone.

The total knowledge of the Hour is with your Lord alone.

Your duty is only to warn him who fears it.

You are but a Herald of Warning, for one who fears it.

Thou art only the warner of him who fears it.

Thou art but [sent] to warn those who stand in awe of it.

Thou art but a warner Unto him who feareth.

You (O Muhammad (Peace be upon him)) are only a warner for those who fear it,

You are just a warner for whoever dreads it.

You are only a warner to him who has a fear of it.

You are only a warner for those who fear it,

Thou art but a warner unto him who feareth it.

You are only a warner for those who are afraid it.

You are but a warner for those who fear it.

You are only a warner for those who fear it.

You are only a warner for those who fear such a day.

You are only a warner to him who would fear it.

Innam<u>a</u> anta mun<u>th</u>iru man yakhsh<u>a</u>h<u>a</u>

you are but a warner for those who fear it.

Thou art but a Warner for such as fear it.

79

إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَىٰهَا

You are only a warner to the one who fears the Hour, because he is the one who benefits from your warning.

You are only a warner to the one who fears the Hour, because he is the one who benefits from your warning.

The day they see it, it will seem they had stayed in the world but only an evening or its turning into dawn.

The day when they will see it, it will seem as if they had not stayed on earth except for an evening or its morning.

It shall be as if; on the day they see it, they have but tarried for an evening, or its forenoon.

On the Day when they behold it, [it will seem to them] as if they had tarried [in this world] no longer than one evening or [one night, ending with] its morn!

On the Day whereon they behold it, it will appear to them as though they had not tarried save an evening or the morn thereof.

The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning.

On the Day when they witness it—as though they only stayed an evening, or its morning.

On the Day they see it, they will feel as though they had stayed (in the grave) no more than one evening or one morning.

The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha) morning.

On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof.

The day they see it, it shall be as if they had not stayed [in the world] except for an evening or forenoon.

On the Day when they behold it, it will be as if they had lingered but an evening, or, a morning.

It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof.

On the day when they see it, it will seem to them as though they had only lived in the world for a morning and an afternoon.

On the day that they see it, it will be as though they had not tarried but the latter part of a day or the early part of it.

Kaannahum yawma yarawnah<u>a</u> lam yalbathoo ill<u>a</u> AAashiyyatan aw <u>d</u>u<u>ha</u>h<u>a</u>

On the Day when they see it, they will feel as if they had tarried in this world for only one evening or one morning.

The Day they see it, (It will be) as if they had tarried but a single evening, or (at most till) the following morn!

79

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوٓا۟ إِلَّا عَشِيَّةً أَوْ ضُحَىٰهَا

It is as if on the day they see the Hour for themselves, they will not have remained in their worldly lives except for a single evening or morning.

It is as if on the day they see the Hour for themselves, they will not have remained in their worldly lives except for a single evening or morning.

HE FROWNED AND turned away,

He frowned and turned away.

He frowned and turned away

HE FROWNED and turned away

He frowned and turned away.

(The Prophet (Peace be upon him)) frowned and turned away,

He frowned and turned away.

He frowned and turned away

He frowned and turned away.

He frowned and turned away

He frowned and turned away

He frowned and turned away

The Prophet frowned and turned away

He frowned and then turned away

He frowned and turned (his) back,

AAabasa watawall<u>a</u>

He frowned and turned away

(The Prophet) frowned and turned away,

80

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ عَبَسَ وَتَوَلَّىٰٓ

The Messenger of Allah (peace be upon him) frowned and turned away.

The Messenger of Allah (peace be upon him) frowned and turned away.

<p>Commentary</p><p>Circumstance of Revelation</p><p>Sayyidna ` Abdullah Ibn Umm Maktum ؓ ، the companion of the Holy Prophet ﷺ was a blind man. It once happened that the Holy Prophet ﷺ was engaged in a talk with the leaders of Quraish about some matters of belief. Sayyidna ` Abdullah Ibn Umm Maktum ؓ arrived there. Imam Baghawi adds that being blind and unable to see the surroundings, he did not realise that the Holy Prophet ﷺ was occupied with the others. He, therefore, burst into the circle and called the Holy Prophet repeatedly. [ Mazhari ]. According to Ibn Kathir, he requested the Holy Prophet ﷺ to teach him a verse of the Qur’ an and insisted an immediate enlightenment on the question. On that occasion, the Holy Prophet ﷺ was occupied with the non-believing leaders of Makkah in the hope that they would embrace the faith of Islam. The leaders to whom the Holy Prophet ﷺ was speaking were ` Utbah Ibn Rabi` ah, Abu Jahl Ibn Hisham and the Holy Prophet's ﷺ uncle ` Abbas ؓ [ who had until then not embraced the Islamic faith ].</p><p>The Holy Prophet ﷺ disliked the intrusion, and showed his displeasure by turning aside from Sayyidth ` Abdullah Ibn Umm Maktum, thinking that he was a committed Muslim who frequently visited him, and therefore he could speak to him at another appropriate time. There was no religious loss in postponing the response to him. On the other hand, the Quraish leaders neither frequented the Holy Prophet's ﷺ company, nor could the Word of Allah be conveyed to them at any time. At that particular moment, they were listening to the Holy Prophet ﷺ ." discourse and there was hope that they would embrace the Islamic faith. But if the conversation was rashly interrupted, apparently they would have been deprived of the faith. In view of this situation, the Holy Prophet showed adverse reaction by turning aside from` Abdul)-ah Ibn umm Maktum ؓ ، and continued his discourse with the Quraish leaders. When the assembly broke up, the verses of Surah ` Abas were revealed to record Allah's dislike for this attitude, and to give directions for future.</p><p>This attitude of the Holy Prophet ﷺ was based on ijtihad or 'an opinion based on personal reasoning'. He thought that if a Muslim were to adopt a speech style that is not in keeping with etiquettes of a gathering, he needs to be reprimanded, so that in future he may be careful in future. That is the reason why Holy Prophet ﷺ turned his face away from Sayyidna ` Abdullah Ibn Umm Maktum ؓ . Secondly, disbelief (kufr) and polytheism (shirk) are the most severe sins, and an effort to eradicate them should take priority over the subsidiary precepts of Islam on which Sayyidna ` Abdullah Ibn Umm Maktum ؓ asked for enlightenment. Allah Almighty, through this Surah, did not confirm the correctness of this ijtihad of the Holy Prophet ﷺ ، and explained to him that educating a genuine seeker will most certainly benefit him, while the benefit of discussion with the opponents (who disdainfully turn away their face when the Holy Prophet ﷺ talks to them) is shaky and doubtful. Doubtful thing cannot be preferred over certainty. As for the violation of etiquette committed by Sayyidna ` Abdullah Ibn Umm Maktum ؓ ، its excuse is pointed out by the Holy Qur'an in the word 'blind'. It is indicated by this word that being a blind man, he could not see what the Holy Prophet ﷺ was doing and with whom he was engaged in conversation. Thus he was excusable, and was not liable to be subjected to aversion. This indicates that if an excusable person were to break any rule of etiquette unwittingly, he should not be reprimanded.</p><p>عَبَسَ وَتَوَلَّىٰ (He [ the Holy Prophet ﷺ frowned and turned his face, 80:1). The word ` abasa means 'he frowned' and the word tawalla means 'he turned aside'. Since the reference here is to the Holy Prophet ﷺ who himself is addressed, the verbs should have been in the second person: 'you frowned and you turned aside'. But the Holy Qur'an on this occasion uses the third person in order to maintain the honour of the Holy Prophet ﷺ ، as if this attitude were shown by some other person, and in a subtle way it alludes to the point that what the Holy Prophet ﷺ did was not befitting his high status. Then the next sentence وَمَا يُدْرِ‌يكَ (and what could tell you? ...80:3) alludes to the fact that the Holy Prophet ﷺ was excusable, because it did not come to his attention that the Companion is asking something whose effect will be certain and the effect of conversation with others is dubious. The second sentence abandons the third person, and switches to the second person in order to maintain the honour of the Holy Prophet ﷺ . Had he not been addressed in second person at all, it might have created the impression that he is not addressed directly because of his unapproved conduct, which would have been an unbearable pain and grief for the Holy Prophet ﷺ . Just as the third person in the first statement is meant to show respect to him, the second person in the following sentence is also meant to honor and console him.</p>

CommentaryCircumstance of RevelationSayyidna ` Abdullah Ibn Umm Maktum ؓ ، the companion of the Holy Prophet ﷺ was a blind man. It once happened that the Holy Prophet ﷺ was engaged in a talk with the leaders of Quraish about some matters of belief. Sayyidna ` Abdullah Ibn Umm Maktum ؓ arrived there. Imam Baghawi adds that being blind and unable to see the surroundings, he did not realise that the Holy Prophet ﷺ was occupied with the others. He, therefore, burst into the circle and called the Holy Prophet repeatedly. [ Mazhari ]. According to Ibn Kathir, he requested the Holy Prophet ﷺ to teach him a verse of the Qur’ an and insisted an immediate enlightenment on the question. On that occasion, the Holy Prophet ﷺ was occupied with the non-believing leaders of Makkah in the hope that they would embrace the faith of Islam. The leaders to whom the Holy Prophet ﷺ was speaking were ` Utbah Ibn Rabi` ah, Abu Jahl Ibn Hisham and the Holy Prophet's ﷺ uncle ` Abbas ؓ [ who had until then not embraced the Islamic faith ].The Holy Prophet ﷺ disliked the intrusion, and showed his displeasure by turning aside from Sayyidth ` Abdullah Ibn Umm Maktum, thinking that he was a committed Muslim who frequently visited him, and therefore he could speak to him at another appropriate time. There was no religious loss in postponing the response to him. On the other hand, the Quraish leaders neither frequented the Holy Prophet's ﷺ company, nor could the Word of Allah be conveyed to them at any time. At that particular moment, they were listening to the Holy Prophet ﷺ ." discourse and there was hope that they would embrace the Islamic faith. But if the conversation was rashly interrupted, apparently they would have been deprived of the faith. In view of this situation, the Holy Prophet showed adverse reaction by turning aside from` Abdul)-ah Ibn umm Maktum ؓ ، and continued his discourse with the Quraish leaders. When the assembly broke up, the verses of Surah ` Abas were revealed to record Allah's dislike for this attitude, and to give directions for future.This attitude of the Holy Prophet ﷺ was based on ijtihad or 'an opinion based on personal reasoning'. He thought that if a Muslim were to adopt a speech style that is not in keeping with etiquettes of a gathering, he needs to be reprimanded, so that in future he may be careful in future. That is the reason why Holy Prophet ﷺ turned his face away from Sayyidna ` Abdullah Ibn Umm Maktum ؓ . Secondly, disbelief (kufr) and polytheism (shirk) are the most severe sins, and an effort to eradicate them should take priority over the subsidiary precepts of Islam on which Sayyidna ` Abdullah Ibn Umm Maktum ؓ asked for enlightenment. Allah Almighty, through this Surah, did not confirm the correctness of this ijtihad of the Holy Prophet ﷺ ، and explained to him that educating a genuine seeker will most certainly benefit him, while the benefit of discussion with the opponents (who disdainfully turn away their face when the Holy Prophet ﷺ talks to them) is shaky and doubtful. Doubtful thing cannot be preferred over certainty. As for the violation of etiquette committed by Sayyidna ` Abdullah Ibn Umm Maktum ؓ ، its excuse is pointed out by the Holy Qur'an in the word 'blind'. It is indicated by this word that being a blind man, he could not see what the Holy Prophet ﷺ was doing and with whom he was engaged in conversation. Thus he was excusable, and was not liable to be subjected to aversion. This indicates that if an excusable person were to break any rule of etiquette unwittingly, he should not be reprimanded.عَبَسَ وَتَوَلَّىٰ (He [ the Holy Prophet ﷺ frowned and turned his face, 80:1). The word ` abasa means 'he frowned' and the word tawalla means 'he turned aside'. Since the reference here is to the Holy Prophet ﷺ who himself is addressed, the verbs should have been in the second person: 'you frowned and you turned aside'. But the Holy Qur'an on this occasion uses the third person in order to maintain the honour of the Holy Prophet ﷺ ، as if this attitude were shown by some other person, and in a subtle way it alludes to the point that what the Holy Prophet ﷺ did was not befitting his high status. Then the next sentence وَمَا يُدْرِ‌يكَ (and what could tell you? ...80:3) alludes to the fact that the Holy Prophet ﷺ was excusable, because it did not come to his attention that the Companion is asking something whose effect will be certain and the effect of conversation with others is dubious. The second sentence abandons the third person, and switches to the second person in order to maintain the honour of the Holy Prophet ﷺ . Had he not been addressed in second person at all, it might have created the impression that he is not addressed directly because of his unapproved conduct, which would have been an unbearable pain and grief for the Holy Prophet ﷺ . Just as the third person in the first statement is meant to show respect to him, the second person in the following sentence is also meant to honor and console him.

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>(In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">The Prophet being reprimanded because He frowned at a Weak Man</h2><p>More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah about something, urgently beseeching him. The Prophet hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed,</p><div class="text_uthmani arabic">عَبَسَ وَتَوَلَّى - أَن جَآءَهُ الاٌّعْمَى - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى </div><p>(He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure) meaning, he may attain purification and cleanliness in his soul.</p><div class="text_uthmani arabic">أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَى </div><p>(Or he might receive admonition, and the admonition might profit him) meaning, he may receive admonition and abstain from the forbidden.</p><div class="text_uthmani arabic">أَمَّا مَنِ اسْتَغْنَى - فَأَنتَ لَهُ تَصَدَّى </div><p>(As for him who thinks himself self-sufficient. To him you attend;) meaning, `you face the rich person so that perhaps he may be guided.'</p><div class="text_uthmani arabic">وَمَا عَلَيْكَ أَلاَّ يَزَّكَّى </div><p>(What does it matter to you if he will not become pure) meaning, `you are not responsible for him if he does not attain purification.'</p><div class="text_uthmani arabic">وَأَمَّا مَن جَآءَكَ يَسْعَى - وَهُوَ يَخْشَى </div><p>(But as for him who came to you running. And is afraid.) meaning, `he is seeking you and he comes to you so that he may be guided by what you say to him.'</p><div class="text_uthmani arabic">فَأَنتَ عَنْهُ تَلَهَّى </div><p>(Of him you are neglectful and divert your attention to another.) meaning, `you are too busy.' Here Allah commands His Messenger to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya`la and Ibn Jarir both recorded from `A'ishah that she said about,</p><div class="text_uthmani arabic">عَبَسَ وَتَوَلَّى </div><p>(He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by `A'ishah. I say it is reported like this in Al-Muwatta' as well.</p><h2 class="title">The Characteristics of the Qur'an</h2><p>Allah says,</p><div class="text_uthmani arabic">كَلاَّ إِنَّهَا تَذْكِرَةٌ </div><p>(Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said,</p><div class="text_uthmani arabic">كَلاَّ إِنَّهَا تَذْكِرَةٌ </div><p>(Nay; indeed it is an admonition.) "This means the Qur'an."</p><div class="text_uthmani arabic">فَمَن شَآءَ ذَكَرَهُ </div><p>(So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said:</p><div class="text_uthmani arabic">فَى صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ </div><p>(In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered.</p><div class="text_uthmani arabic">مَّرْفُوعَةٍ</div><p>(exalted) meaning, elevated in status.</p><div class="text_uthmani arabic">مُّطَهَّرَةٍ</div><p>(purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement,</p><div class="text_uthmani arabic">بِأَيْدِى سَفَرَةٍ </div><p>(In the hands of ambassadors (Safarah),) Ibn `Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said,</p><div class="text_uthmani arabic">كِرَامٍ بَرَرَةٍ </div><p>(Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from `A'ishah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَان»</div><p>(He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful.The Prophet being reprimanded because He frowned at a Weak ManMore than one of the scholars of Tafsir mentioned that one day the Messenger of Allah was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah about something, urgently beseeching him. The Prophet hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed,عَبَسَ وَتَوَلَّى - أَن جَآءَهُ الاٌّعْمَى - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure) meaning, he may attain purification and cleanliness in his soul.أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَى (Or he might receive admonition, and the admonition might profit him) meaning, he may receive admonition and abstain from the forbidden.أَمَّا مَنِ اسْتَغْنَى - فَأَنتَ لَهُ تَصَدَّى (As for him who thinks himself self-sufficient. To him you attend;) meaning, `you face the rich person so that perhaps he may be guided.'وَمَا عَلَيْكَ أَلاَّ يَزَّكَّى (What does it matter to you if he will not become pure) meaning, `you are not responsible for him if he does not attain purification.'وَأَمَّا مَن جَآءَكَ يَسْعَى - وَهُوَ يَخْشَى (But as for him who came to you running. And is afraid.) meaning, `he is seeking you and he comes to you so that he may be guided by what you say to him.'فَأَنتَ عَنْهُ تَلَهَّى (Of him you are neglectful and divert your attention to another.) meaning, `you are too busy.' Here Allah commands His Messenger to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya`la and Ibn Jarir both recorded from `A'ishah that she said about,عَبَسَ وَتَوَلَّى (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by `A'ishah. I say it is reported like this in Al-Muwatta' as well.The Characteristics of the Qur'anAllah says,كَلاَّ إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said,كَلاَّ إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an."فَمَن شَآءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said:فَى صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered.مَّرْفُوعَةٍ(exalted) meaning, elevated in status.مُّطَهَّرَةٍ(purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement,بِأَيْدِى سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn `Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said,كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from `A'ishah that the Messenger of Allah said,«الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَان»(He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

Because a blind man came to him.

Because the blind man had come in his august presence.

that the blind man came to him.

because the blind man approached him!

Because there came Unto him a blind man.

Because there came to him the blind man (i.e. 'Abdullah bin Umm-Maktum, who came to the Prophet (Peace be upon him) while he was preaching to one or some of the Quraish chiefs).

When the blind man approached him.

that the blind man came to him.

Because there came to him the blind man.

Because the blind man came unto him.

when the blind man approached him.

when the blind came to him.

Because there came to him the blind man, [interrupting].

from a blind man who had come up to him.

Because there came to him the blind man.

An j<u>a</u>ahu alaAAm<u>a</u>

when the blind man approached him,

Because there came to him the blind man (interrupting).

80

أَن جَآءَهُ ٱلْأَعْمَىٰ

Because of the arrival of ‘Abdullah ibn Umm Maktūm who came asking for guidance. He was blind, and had come when the Messenger (peace be upon him) was busy with the seniors of the idolaters, hoping they would be guided.

Because of the arrival of ‘Abdullah ibn Umm Maktūm who came asking for guidance. He was blind, and had come when the Messenger (peace be upon him) was busy with the seniors of the idolaters, hoping they would be guided.

What made you think that he will not grow in virtue,

And what do you know, he may be of the pure!

And what should teach thee? Perchance he would cleanse him,

Yet for all thou didst know, [O Muhammad,] he might perhaps have grown in purity,

How canst thou know, whether haply he might be cleansed,

But what could tell you that per chance he might become pure (from sins)?

But how do you know? Perhaps he was seeking to purify himself.

How could you know? Perhaps he would cleanse himself,

And how can you know that he might become pure

What could inform thee but that he might grow (in grace)

And how do you know, maybe he would purify himself,

And what could let you know? Perhaps he (comes to hear you) to be purified.

But what would make you perceive, [O Muhammad], that perhaps he might be purified

You never know. Perhaps he wanted to purify himself,

And what would make you know that he would purify himself,

Wam<u>a</u> yudreeka laAAallahu yazzakk<u>a</u>

for how can you know that he might seek to purify himself,

But what could tell thee but that perchance he might grow (in spiritual understanding)?-

80

وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ

O Messenger! What do you know, maybe this blind man may be purified of his sins?

O Messenger! What do you know, maybe this blind man may be purified of his sins?

<p>لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4).</p><p>In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1</p><p>(1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani)</p><p>On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection</p><p>An Important Qur’ anic Principle of Teaching and Preaching</p><p>On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith.</p><p>Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle:</p><p>بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی</p><p>'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful.</p><p>As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better.</p><p>The following verses clarify the principles more elaborately:</p><p>أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6).</p><p>In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you.</p><p>Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:</p>

لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4).In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1(1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani)On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfectionAn Important Qur’ anic Principle of Teaching and PreachingOn this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith.Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle:بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful.As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better.The following verses clarify the principles more elaborately:أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6).In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you.Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:

Or be admonished, and the admonition profit him?

Or that he may accept advice, so the advice may benefit him.

or yet remember, and the Reminder profit him.

or have been reminded [of the truth], and helped by this reminder.

Or be admonished, so that the admonition might have profited him?

Or that he might receive admonition, and that the admonition might profit him?

Or be reminded, and the message would benefit him.

or he might be mindful and good counsel might avail him.

Or he might receive admonition, and the admonition might profit him

Or take heed and so the reminder might avail him?

or take admonition, and the admonition would benefit him!

(He might) remember, and the Reminder might profit him.

Or be reminded and the remembrance would benefit him?

or receive some (Quranic) advice which would benefit him.

Or become reminded so that the reminder should profit him?

Aw ya<u>thth</u>akkaru fatanfaAAahu a<b>l</b><u>thth</u>ikr<u>a</u>

or take heed and derive benefit from [Our] warning?

Or that he might receive admonition, and the teaching might profit him?

80

أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ

Or that he may take heed of the advices he hears from you and benefit from them?

Or that he may take heed of the advices he hears from you and benefit from them?

As for him who is not in want of any thing,

For him who does not care,

But the self-sufficient,

Now as for him who believes himself to be self-sufficient

As for him who regardeth himself self-sufficient-

As for him who thinks himself self-sufficient,

But as for him who was indifferent.

Now he who waxes indifferent,

As for him who thinks himself self-sufficient,

As for him who thinketh himself independent,

But as for someone who is wealthy,

As for he who is sufficed

As for he who thinks himself without need,

Yet you pay attention

As for him who considers himself free from need (of you),

Amm<u>a</u> mani istaghn<u>a</u>

As for him who was indifferent,

As to one who regards Himself as self-sufficient,

80

أَمَّا مَنِ ٱسْتَغْنَىٰ

As for those who feel they have no need to bring faith in what you have brought, due to the wealth they possess.

As for those who feel they have no need to bring faith in what you have brought, due to the wealth they possess.

You pay full attention,

So you are after him!

to him thou attendest

to him didst thou give thy whole attention,

Unto him thou attendest.

To him you attend;

You gave him your attention.

you attend to him,

To him you attend;

Unto him thou payest regard.

you attend to him,

you attended to him,

To him you give attention.

to a rich man,

To him do you address yourself.

Faanta lahu ta<u>s</u>add<u>a</u>

you eagerly attended to him --

To him dost thou attend;

80

فَأَنتَ لَهُۥ تَصَدَّىٰ

You persevere behind them and are attentive to them.

You persevere behind them and are attentive to them.

Though it is not your concern if he should not grow (in fulness).

And you have nothing to lose if he does not become pure.

though it is not thy concern, if he does not cleanse himself.

although thou art not accountable for his failure to attain to purity;

Whereas it is not on thee that he is not cleansed.

What does it matter to you if he will not become pure (from disbelief, you are only a Messenger, your duty is to convey the Message of Allah).

Though you are not liable if he does not purify himself.

though you are not to blame if he would not cleanse himself.

What does it matter to you if he will not become pure

Yet it is not thy concern if he grow not (in grace).

though you are not liable if he does not purify himself.

although it is not for you to be concerned if he remained unpurified.

And not upon you [is any blame] if he will not be purified.

though you will not be questioned even if he never purifies himself.

And no blame is on you if he would not purify himself

Wam<u>a</u> AAalayka all<u>a</u> yazzakk<u>a</u>

though you are not to be blamed if he would not purify himself --

Though it is no blame to thee if he grow not (in spiritual understanding).

80

وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ

What blame will there be on you if he is not purified of his sins by not repenting to Allah?

What blame will there be on you if he is not purified of his sins by not repenting to Allah?

As for him who comes to you striving (after goodness),

And for him who came to you striving,

And he who comes to thee eagerly

but as for him who came unto thee full of eagerness

And as for him who cometh Unto thee running,

But as to him who came to you running.

But as for him who came to you seeking.

But he who comes to you running,

But as for him who came to you running,

But as for him who cometh unto thee with earnest purpose

But as for someone who comes hurrying to you,

And to him who came to you eagerly

But as for he who came to you striving [for knowledge]

As for the one who comes to you earnestly (striving for guidance).

And as to him who comes to you striving hard,

Waamm<u>a</u> man j<u>a</u>aka yasAA<u>a</u>

but as for one who comes to you, eagerly

But as to him who came to thee striving earnestly,

80

وَأَمَّا مَن جَآءَكَ يَسْعَىٰ

As for the one who comes to you running, searching for goodness.

As for the one who comes to you running, searching for goodness.

And is also fearful (of God),

And whereas he fears,

and fearfully,

and in awe [of God]

And he feareth'-

And is afraid (of Allah and His Punishment),

In awe.

and fears (Allah),

And is afraid.

And hath fear,

while he fears [Allah],

and fearfully,

While he fears [Allah],

and who has fear of God,

And he fears,

Wahuwa yakhsh<u>a</u>

and in awe of God

And with fear (in his heart),

80

وَهُوَ يَخْشَىٰ

And he fears his Lord.

And he fears his Lord.

You neglect.

So you leave him, and are engrossed elsewhere!

to him thou payest no heed.

him didst thou disregard!

Him thou neglectest!

Of him you are neglectful and divert your attention to another,

To him you were inattentive.

you pay no heed to him.

Of him you are neglectful and divert your attention to another.

From him thou art distracted.

you are neglectful of him.

of him you were unmindful.

From him you are distracted.

you ignore him.

From him will you divert yourself.

Faanta AAanhu talahh<u>a</u>

you pay him no heed.

Of him wast thou unmindful.

80

فَأَنتَ عَنْهُ تَلَهَّىٰ

You are preoccupied from him with others i.e. the senior idolaters.

You are preoccupied from him with others i.e. the senior idolaters.

Assuredly this is a reminder

Not this way – this is the advice.

No indeed; it is a Reminder

NAY, VERILY, these [messages] are but a reminder:

By no means! Verily it is an admonition.

Nay, (do not do like this), indeed it (these Verses of this Quran) are an admonition,

Do not. This is a Lesson.

No indeed; this is only a Reminder.

Nay; indeed it is an admonition.

Nay, but verily it is an Admonishment,

No indeed! These [verses of the Quran ] are a reminder

No indeed, this is a Reminder;

No! Indeed, these verses are a reminder;

These verses are a reminder

Nay! surely it is an admonishment.

Kall<u>a</u> innah<u>a</u> ta<u>th</u>kira<b>tun</b>

Indeed, this [Quran] is an admonition.

By no means (should it be so)! For it is indeed a Message of instruction:

80

كَلَّآ إِنَّهَا تَذْكِرَةٌ

It should not be like that; it is only admonition and a reminder for those who pay attention.

It should not be like that; it is only admonition and a reminder for those who pay attention.

For any one who desires to bear it in mind,

So whoever wishes may remember it.

(and whoso wills, shall remember it)

and so, whoever is willing may remember Him

So whosoever willeth-let him be admonished therewlth.

So whoever wills, let him pay attention to it.

Whoever wills, shall remember it.

So whoso wills may give heed to it.

So, whoever wills, let him pay attention to Him (it).

So let whosoever will pay heed to it,

—so let anyone who wishes remember—

and whosoever wills, shall remember it.

So whoever wills may remember it.

so let those who want to follow its guidance do so.

So let him who pleases mind it.

Faman sh<u>a</u>a <u>th</u>akarah<b>u</b>

Let him who will, pay heed to it.

Therefore let whoso will, keep it in remembrance.

80

فَمَن شَآءَ ذَكَرَهُۥ

So whoever wishes to remember Allah should remember Him, and take heed of what is in this Qur’ān.

So whoever wishes to remember Allah should remember Him, and take heed of what is in this Qur’ān.

(Contained) in honoured pages,

On honourable pages.

upon pages high-honoured,

in [the light of His] revelations blest with dignity,

Inscribed in Writs honoured,"

(It is) in Records held (greatly) in honour (Al-Lauh Al-Mahfuz).

On honorable pages.

It is contained in scrolls highly honoured,

In Records held in honor,

On honoured leaves

in honoured scriptures,

upon highly honored pages,

[It is recorded] in honored sheets,

(This Quran) is also recorded in honorable books,

In honored books,

Fee <u>s</u>u<u>h</u>ufin mukarrama<b>tin</b>

It is set down on honoured pages,

(It is) in Books held (greatly) in honour,

80

فِى صُحُفٍ مُّكَرَّمَةٍ

Because this Qur’ān is in blessed scrolls, with the angels.

Because this Qur’ān is in blessed scrolls, with the angels.

<p>فِي صُحُفٍ مُّكَرَّ‌مَةٍ مَّرْ‌فُوعَةٍ مُّطَهَّرَ‌ةٍ (It is [ recorded ] in those scripts [ of the Preserved Tablet ] that are honoured, [ 13] exalted, purified - 14).</p><p>The word suhuf refers to lauh mahfuz 'the Preserved Tablet'.</p><p>Although it is a single thing, but suhuf, the plural form of sahifah is used because all divine scriptures are written in it, or because the angels copy their scriptures from them. The word marfuah means 'exalted in the sight of Allah'. The word mutahharah (purified) means 'people in the state of sexual defilement, menstrual discharge, post-natal bleeding and people in the state of minor uncleanness are not permitted to touch it'.</p>

فِي صُحُفٍ مُّكَرَّ‌مَةٍ مَّرْ‌فُوعَةٍ مُّطَهَّرَ‌ةٍ (It is [ recorded ] in those scripts [ of the Preserved Tablet ] that are honoured, [ 13] exalted, purified - 14).The word suhuf refers to lauh mahfuz 'the Preserved Tablet'.Although it is a single thing, but suhuf, the plural form of sahifah is used because all divine scriptures are written in it, or because the angels copy their scriptures from them. The word marfuah means 'exalted in the sight of Allah'. The word mutahharah (purified) means 'people in the state of sexual defilement, menstrual discharge, post-natal bleeding and people in the state of minor uncleanness are not permitted to touch it'.

Exalted and holy,

Exalted, pure.

uplifted, purified,

lofty and pure,

Exalted, Purified,

Exalted (in dignity), purified,

Exalted and purified.

most exalted and purified,

Exalted, purified.

Exalted, purified,

exalted and purified,

exalted, purified,

Exalted and purified,

exalted, purified,

Exalted, purified,

MarfooAAatin mu<u>t</u>ahhara<b>tin</b>

exalted and purified,

Exalted (in dignity), kept pure and holy,

80

مَّرْفُوعَةٍ مُّطَهَّرَةٍۭ

They are raised on a high place, pure; no dirt or filth reaches them.

They are raised on a high place, pure; no dirt or filth reaches them.

In the hands of scribes

Written by the hands of emissaries.

by the hands of scribes

[borne] by the hands of messengers

By the hands of scribes.

In the hands of scribes (angels).

By the hands of scribes.

borne by the hands of scribes,

In the hands of ambassadors (Safarah),

(Set down) by scribes

in the hands of envoys,

by the hands of scribes

[Carried] by the hands of messenger-angels,

by the hands of the noble, virtuous,

In the hands of scribes

Biaydee safara<b>tin</b>

by the hands of

(Written) by the hands of scribes-

80

بِأَيْدِى سَفَرَةٍ

And they are in the hands of Messengers among the angels.

And they are in the hands of Messengers among the angels.

<p>بِأَيْدِي سَفَرَ‌ةٍ كِرَ‌امٍ بَرَ‌رَ‌ةٍ (in the hands of those scribes who are honourable, righteous. [ 80:15-16] )</p><p>The word safarah, with fathah [=a+a ] on the first two letters, may be the plural of safir which means a 'scribe'. In this case, it would refer to the recording angels, or to the Prophets (علیہم السلام) and those of their aides who write down the revelation. Sayyidna Ibn ` Abbas ؓ and Mujahid (رح) hold this view.</p>

بِأَيْدِي سَفَرَ‌ةٍ كِرَ‌امٍ بَرَ‌رَ‌ةٍ (in the hands of those scribes who are honourable, righteous. [ 80:15-16] )The word safarah, with fathah [=a+a ] on the first two letters, may be the plural of safir which means a 'scribe'. In this case, it would refer to the recording angels, or to the Prophets (علیہم السلام) and those of their aides who write down the revelation. Sayyidna Ibn ` Abbas ؓ and Mujahid (رح) hold this view.

Noble and pious.

Who are noble, virtuous.

noble, pious.

noble and most virtuous.

Honourable and virtuous.

Honourable and obedient.

Noble and devoted.

noble and purified.

Honorable and obedient.

Noble and righteous.

noble and pious.

noble and pious.

Noble and dutiful.

and angelic scribes.

Noble, virtuous.

Kir<u>a</u>min barara<b>tin</b>

noble and virtuous scribes.

Honourable and Pious and Just.

80

كِرَامٍۭ بَرَرَةٍ

They are honourable in the eyes of their Lord, frequent performers of goodness and obedience.

They are honourable in the eyes of their Lord, frequent performers of goodness and obedience.

Accursed is man. How ungrateful is he!

May man be slain – how ungrateful he is!

Perish Man! How unthankful he is!

[But only too often] man destroys himself: how stubbornly does he deny the truth!

Perish man! how ungrateful he is!

Be cursed (the disbelieving) man! How ungrateful he is!

Perish man! How thankless he is!

Accursed be man! How stubbornly he denies the Truth.

Qutila mankind! How ungrateful he is!

Man is (self-)destroyed: how ungrateful!

Perish man! How ungrateful is he!

Perish the human! How unthankful he is!

Cursed is man; how disbelieving is he.

May (the disbelieving) human being be condemned! What makes him disbelieve?

Cursed be man! how ungrateful is he!

Qutila alins<u>a</u>nu m<u>a</u> akfarah<b>u</b>

Woe to man! How ungrateful he is!

Woe to man! What hath made him reject Allah;

80

قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ

The disbelieving human is cursed; how severe is his disbelief in Allah!

The disbelieving human is cursed; how severe is his disbelief in Allah!

<h2 class="title">The Refutation against Whoever denies Life after Death</h2><p>Allah rebukes those who deny the Resurrection and the Final Gathering.</p><div class="text_uthmani arabic">قُتِلَ الإِنسَـنُ مَآ أَكْفَرَهُ </div><p>(Qutila mankind!) Ad-Dahhak reported from Ibn `Abbas that he said,</p><div class="text_uthmani arabic">قُتِلَ الإِنسَـنُ</div><p>(Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said,</p><div class="text_uthmani arabic">مَآ أَكْفَرَهُ</div><p>(How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said,</p><div class="text_uthmani arabic">مَآ أَكْفَرَهُ</div><p>(How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says,</p><div class="text_uthmani arabic">مِنْ أَىِّ شَىْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ </div><p>(From what thing did He create him From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy.</p><div class="text_uthmani arabic">ثُمَّ السَّبِيلَ يَسَّرَهُ </div><p>(Then He made the path easy for him.) Al-`Awfi reported from Ibn `Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by `Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement,</p><div class="text_uthmani arabic">إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً </div><p>(Verily, We guided him on the path, he is either grateful or ungrateful.) (76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement,</p><div class="text_uthmani arabic">ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ </div><p>(Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said;</p><div class="text_uthmani arabic">ثُمَّ إِذَا شَآءَ أَنشَرَهُ </div><p>(Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba`th (resurrection) and An-Nushur (resuscitation).</p><div class="text_uthmani arabic">وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ </div><p>(And among His signs is this that He created you from dust, and then behold, you are human beings scattered.) (30:20)</p><div class="text_uthmani arabic">وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا</div><p>(And look at the bones, how We bring them together and clothe them with flesh.) (2:259) In the Two Sahihs it is narrated by way of Al-A`mash from Abu Salih, from Abu Hurayrah that the Prophet said,</p><div class="text_uthmani arabic">«كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّب»</div><p>(All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement,</p><div class="text_uthmani arabic">كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ </div><p>(Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, `Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth.</p><div class="text_uthmani arabic">لَمَّا يَقْضِ مَآ أَمَرَهُ</div><p>(But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning -- and Allah knows best -- is that the Ayah</p><div class="text_uthmani arabic">ثُمَّ إِذَا شَآءَ أَنشَرَهُ </div><p>(Then when it is His will, He will resurrect him.) means, He will resurrect him.</p><div class="text_uthmani arabic">كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ </div><p>(Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them.</p><h2 class="title">The Growth of the Seed and Other Things is a Proof of Life after Death</h2><div class="text_uthmani arabic">فَلْيَنظُرِ الإِنسَـنُ إِلَى طَعَامِهِ </div><p>(Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust.</p><div class="text_uthmani arabic">أَنَّا صَبَبْنَا الْمَآءَ صَبّاً </div><p>(We pour forth water in abundance.) meaning, `We sent it down from the sky to the earth.'</p><div class="text_uthmani arabic">ثُمَّ شَقَقْنَا الاٌّرْضَ شَقّاً </div><p>(And We split the earth in clefts.) meaning, `We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).'</p><div class="text_uthmani arabic">فَأَنبَتْنَا فِيهَا حَبّاً - وَعِنَباً وَقَضْباً </div><p>(And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn `Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder."</p><div class="text_uthmani arabic">وَزَيْتُوناً</div><p>(And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil.</p><div class="text_uthmani arabic">وَنَخْلاً</div><p>(And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar.</p><div class="text_uthmani arabic">وَحَدَآئِقَ غُلْباً </div><p>(And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn `Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said,</p><div class="text_uthmani arabic">وَفَـكِهَةً وَأَبّاً </div><p>(And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn `Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu `Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement,</p><div class="text_uthmani arabic">وَفَـكِهَةً وَأَبّاً </div><p>(And fruits (Fakihah) and herbage (Abb).) and he said, `What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.' " hIn reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited</p><div class="text_uthmani arabic">عَبَسَ وَتَوَلَّى </div><p>(He frowned and turned away.) then when he reached this Ayah</p><div class="text_uthmani arabic">وَفَـكِهَةً وَأَبّاً </div><p>(And fruits (Fakihah) and herbage (Abb).) he said, `We already know what Al-Fakihah is, but what is Al-Abb' Then he said, `By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about)."' This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that `Umar wanted to know how it looks, its type and its exact description, because he (`Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying,</p><div class="text_uthmani arabic">فَأَنبَتْنَا فِيهَا حَبّاً - وَعِنَباً وَقَضْباً - وَزَيْتُوناً وَنَخْلاً - وَحَدَآئِقَ غُلْباً - وَفَـكِهَةً وَأَبّاً </div><p>(And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says,</p><div class="text_uthmani arabic">مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ </div><p>(A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.</p>

The Refutation against Whoever denies Life after DeathAllah rebukes those who deny the Resurrection and the Final Gathering.قُتِلَ الإِنسَـنُ مَآ أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn `Abbas that he said,قُتِلَ الإِنسَـنُ(Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said,مَآ أَكْفَرَهُ(How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said,مَآ أَكْفَرَهُ(How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says,مِنْ أَىِّ شَىْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy.ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-`Awfi reported from Ibn `Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by `Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement,إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً (Verily, We guided him on the path, he is either grateful or ungrateful.) (76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement,ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said;ثُمَّ إِذَا شَآءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba`th (resurrection) and An-Nushur (resuscitation).وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.) (30:20)وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا(And look at the bones, how We bring them together and clothe them with flesh.) (2:259) In the Two Sahihs it is narrated by way of Al-A`mash from Abu Salih, from Abu Hurayrah that the Prophet said,«كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّب»(All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement,كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, `Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth.لَمَّا يَقْضِ مَآ أَمَرَهُ(But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning -- and Allah knows best -- is that the Ayahثُمَّ إِذَا شَآءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him.كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them.The Growth of the Seed and Other Things is a Proof of Life after Deathفَلْيَنظُرِ الإِنسَـنُ إِلَى طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust.أَنَّا صَبَبْنَا الْمَآءَ صَبّاً (We pour forth water in abundance.) meaning, `We sent it down from the sky to the earth.'ثُمَّ شَقَقْنَا الاٌّرْضَ شَقّاً (And We split the earth in clefts.) meaning, `We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).'فَأَنبَتْنَا فِيهَا حَبّاً - وَعِنَباً وَقَضْباً (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn `Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder."وَزَيْتُوناً(And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil.وَنَخْلاً(And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar.وَحَدَآئِقَ غُلْباً (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn `Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said,وَفَـكِهَةً وَأَبّاً (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn `Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu `Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement,وَفَـكِهَةً وَأَبّاً (And fruits (Fakihah) and herbage (Abb).) and he said, `What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.' " hIn reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recitedعَبَسَ وَتَوَلَّى (He frowned and turned away.) then when he reached this Ayahوَفَـكِهَةً وَأَبّاً (And fruits (Fakihah) and herbage (Abb).) he said, `We already know what Al-Fakihah is, but what is Al-Abb' Then he said, `By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about)."' This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that `Umar wanted to know how it looks, its type and its exact description, because he (`Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying,فَأَنبَتْنَا فِيهَا حَبّاً - وَعِنَباً وَقَضْباً - وَزَيْتُوناً وَنَخْلاً - وَحَدَآئِقَ غُلْباً - وَفَـكِهَةً وَأَبّاً (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says,مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Of what substance God created him?

From what did He create him?

Of what did He create him?

[Does man ever consider] out of what substance [God] creates him?

Of what thing hath He created him?

From what thing did He create him?

From what did He create him?

Out of what did Allah create him?

From what thing did He create him

From what thing doth He create him?

From what did He create him?

From what did He create him?

From what substance did He create him?

From what has God created him?

Of what thing did He create him?

Min ayyi shayin khalaqah<b>u</b>

Of what [stuff] has He created him?

From what stuff hath He created him?

80

مِنْ أَىِّ شَىْءٍ خَلَقَهُۥ

What substance did Allah create him from, that he has the right to display arrogance on earth and disbelieve in Him?!

What substance did Allah create him from, that he has the right to display arrogance on earth and disbelieve in Him?!

<p>The word safarah may be used as the plural of safir in the sense of 'envoy'. In this case, it would refer to the angels who convey the revelation, and Prophets ﷺ and their companions who write the revelation. The ` ulama' (knowledgeable persons) of the Muslim community' are also included in this term, because they too are envoys between the Holy Prophet and the Muslim community. The messenger of Allah is reported to have said that he who recites the Qur’ an and is an expert in the art of recitation, he will be with the honorable, righteous envoys. He who is not an expert in the art of recitation, but recites it correctly with difficulty, he shall receive double reward. [ Transmitted by Shaikhain from ` A'ishah - Mazhari ]. This shows that a non-expert will receive double reward - one for recitation of Qur’ an, and the other for bearing the difficulty. This also indicates that an expert will receive countless rewards. [ Mazhari ]</p><p>The preceding verses mentioned that the Qur’ an is exalted and that belief in it is incumbent. Subsequently, the rejecters of Qur’ an are cursed and they are warned against showing ingratitude towards Divine favours. That the Holy Qur'an is a great Divine blessing is understood only by the men of Divine knowledge and understanding. Further, there is the mention of those Divine favours that Allah confers on man since his inception to the end of his life. These are material and physical things that a man with basic intellect can understand. Human creation is mentioned, thus:</p><p>مِنْ أَيِّ شَيْءٍ خَلَقَهُ مِن نُّطْفَةٍ (From which stuff did He [ Allah ] create him? From a drop of semen! ..80:18-19).</p><p>First a question is raised: '0 man! Consider what Allah has created you from?' Since its reply is so obvious that there can be no other reply, the next verse itself says: 'From a drop of semen!' Thus the verse draws pointed attention to the very humble beginning of man, so that it may be brought home to him that Allah having created him from such an insignificant thing as a sperm-drop, created him and proportioned him:</p>

The word safarah may be used as the plural of safir in the sense of 'envoy'. In this case, it would refer to the angels who convey the revelation, and Prophets ﷺ and their companions who write the revelation. The ` ulama' (knowledgeable persons) of the Muslim community' are also included in this term, because they too are envoys between the Holy Prophet and the Muslim community. The messenger of Allah is reported to have said that he who recites the Qur’ an and is an expert in the art of recitation, he will be with the honorable, righteous envoys. He who is not an expert in the art of recitation, but recites it correctly with difficulty, he shall receive double reward. [ Transmitted by Shaikhain from ` A'ishah - Mazhari ]. This shows that a non-expert will receive double reward - one for recitation of Qur’ an, and the other for bearing the difficulty. This also indicates that an expert will receive countless rewards. [ Mazhari ]The preceding verses mentioned that the Qur’ an is exalted and that belief in it is incumbent. Subsequently, the rejecters of Qur’ an are cursed and they are warned against showing ingratitude towards Divine favours. That the Holy Qur'an is a great Divine blessing is understood only by the men of Divine knowledge and understanding. Further, there is the mention of those Divine favours that Allah confers on man since his inception to the end of his life. These are material and physical things that a man with basic intellect can understand. Human creation is mentioned, thus:مِنْ أَيِّ شَيْءٍ خَلَقَهُ مِن نُّطْفَةٍ (From which stuff did He [ Allah ] create him? From a drop of semen! ..80:18-19).First a question is raised: '0 man! Consider what Allah has created you from?' Since its reply is so obvious that there can be no other reply, the next verse itself says: 'From a drop of semen!' Thus the verse draws pointed attention to the very humble beginning of man, so that it may be brought home to him that Allah having created him from such an insignificant thing as a sperm-drop, created him and proportioned him:

From a single sperm He created, then proportioned him,

From a drop of liquid; He created him and then set several measures for him.

Of a sperm-drop He created him, and determined him,

Out of a drop of sperm He creates him, and thereupon determines his nature,

Of a drop of seed. He created him and formed him according to a measure.

From Nutfah (male and female semen drops) He created him, and then set him in due proportion;

From a sperm drop He created him, and enabled him.

Out of a sperm-drop did He create him and then determined a measure for him,

From a Nutfah He created him and then set him in due proportion.

From a drop of seed. He createth him and proportioneth him,

He created him from a drop of [seminal] fluid; then proportioned him.

From a (sperm) drop He created him and then determined him,

From a sperm-drop He created him and destined for him;

He created him from a living germ. He determined his fate

Of a small seed; He created him, then He made him according to a measure,

Min nu<u>t</u>fatin khalaqahu faqaddarah<b>u</b>

Out of a drop of sperm! He creates and proportions him,

From a sperm-drop: He hath created him, and then mouldeth him in due proportions;

80

مِن نُّطْفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ

He created him from a small amount of fluid, and managed his creation in stages.

He created him from a small amount of fluid, and managed his creation in stages.

<p>خَلَقَهُ فَقَدَّرَ‌هُ (He created him, and designed him in due proportion..80:19). In other words, He has made him with a special design and with great wisdom. His stature, body-structure, his face, his length and breadth of the limbs, his joints, his eyes, nose and ears are all well-proportioned in their creation. If any limb or organ loses its proportion, man's face will go awry, and every activity will become a problem.</p><p>The word qaddara is derived from taqdir which is also used in the sense of 'predestination'. Taking the word in this sense, the verse may also mean here that when man is under creation in his mother's womb, Allah predetermines four things for him: his life span, his sustenance, his deeds and whether he would be miserable or happy [ as in the hadith of Ibn Mas’ ud ؓ recorded by Shaikhain ].</p>

خَلَقَهُ فَقَدَّرَ‌هُ (He created him, and designed him in due proportion..80:19). In other words, He has made him with a special design and with great wisdom. His stature, body-structure, his face, his length and breadth of the limbs, his joints, his eyes, nose and ears are all well-proportioned in their creation. If any limb or organ loses its proportion, man's face will go awry, and every activity will become a problem.The word qaddara is derived from taqdir which is also used in the sense of 'predestination'. Taking the word in this sense, the verse may also mean here that when man is under creation in his mother's womb, Allah predetermines four things for him: his life span, his sustenance, his deeds and whether he would be miserable or happy [ as in the hadith of Ibn Mas’ ud ؓ recorded by Shaikhain ].

Then made his passage easy (at birth);

Then eased the way for him.

then the way eased for him,

and then makes it easy for him to go through life;

Then the way He made easy.

Then He makes the Path easy for him;

Then He eased the way for him.

and then made the course of life easy for him,

Then He made the path easy for him.

Then maketh the way easy for him,

Then He made the way easy for him;

then eased his path for him,

Then He eased the way for him;

and made the path of guidance easy for him to follow.

Then (as for) the way-- He has made it easy (for him)

Thumma a<b>l</b>ssabeela yassarah<b>u</b>

He makes his path easy for him.

Then doth He make His path smooth for him;

80

ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ

Then after these stages, He made the exit from his mother’s belly easy for him.

Then after these stages, He made the exit from his mother’s belly easy for him.

<p>ثُمَّ السَّبِيلَ يَسَّرَ‌هُ (then He made the way easy for him...80:20) Allah through His consummate wisdom creates man in his mother's womb, creation after creation, within three layers of darkness [ i.e. the belly, the womb and the amniotic membrane ]. It is kept in a safe place in the belly. The mother in whose belly all this is happening is totally unaware of any of the details of this process. Thereafter, when the baby becomes perfect with all its limbs and organs, Allah made it possible that a body weighing 3 to 4 kg comes out through an extremely narrow passage, and the mother does not suffer unduly. So blessed be He Who is the best Creator!</p>

ثُمَّ السَّبِيلَ يَسَّرَ‌هُ (then He made the way easy for him...80:20) Allah through His consummate wisdom creates man in his mother's womb, creation after creation, within three layers of darkness [ i.e. the belly, the womb and the amniotic membrane ]. It is kept in a safe place in the belly. The mother in whose belly all this is happening is totally unaware of any of the details of this process. Thereafter, when the baby becomes perfect with all its limbs and organs, Allah made it possible that a body weighing 3 to 4 kg comes out through an extremely narrow passage, and the mother does not suffer unduly. So blessed be He Who is the best Creator!

He will then send him to death and have him laid in the grave.

Then gave him death, so had him put in the grave.

then makes him to die, and buries him,

and in the end He causes him to die and brings him to the grave;

Then He caused him to die and made him to be buried.

Then He causes him to die, and puts him in his grave;

Then He puts him to death, and buries him.

then He caused him to die and brought him to the grave,

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

Then causeth him to die, and burieth him;

then He made him die and buried him;

then causes him to die and buries him,

Then He causes his death and provides a grave for him.

Then He caused him to die and be buried

Then He causes him to die, then assigns to him a grave,

Thumma am<u>a</u>tahu faaqbarah<b>u</b>

Then He causes him to die and be buried.

Then He causeth him to die, and putteth him in his grave;

80

ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ

Then, after spending the amount of life decreed for him, Allah caused death upon him and made a grave for him wherein he remains until he is resurrected.

Then, after spending the amount of life decreed for him, Allah caused death upon him and made a grave for him wherein he remains until he is resurrected.

<p>ثُمَّ أَمَاتَهُ فَأَقْبَرَ‌هُ (Later, he made him die, and put him into the grave..80:21) After mentioning the inception of human life, Allah points to its end, that is, death and grave. Death has been mentioned here in the context of blessings of Allah. It indicates that death is a blessing rather than a calamity. The Holy Prophet ﷺ is reported to have put it thus: تحفَۃ المؤمِن الموت "The gift of a believer is death." Moreover, there is a profound wisdom in death at macro level for the entire world.</p><p>The phrase فَأَقْبَرَ‌هُ fa-aqbarah (and put him into the grave) describes another blessing of Allah, in that when man is dead, he is not left lying on the earth like other animals where he might rot, blow up and burst [ and probably be ravaged by vultures or beasts ]. But, even after death, he is honoured in the most befitting manner. His body is washed ceremonially, enshrouded in clean cloths, and buried in a grave with respect.</p><p>This verse also indicates that it is obligatory to bury a dead human body.</p>

ثُمَّ أَمَاتَهُ فَأَقْبَرَ‌هُ (Later, he made him die, and put him into the grave..80:21) After mentioning the inception of human life, Allah points to its end, that is, death and grave. Death has been mentioned here in the context of blessings of Allah. It indicates that death is a blessing rather than a calamity. The Holy Prophet ﷺ is reported to have put it thus: تحفَۃ المؤمِن الموت "The gift of a believer is death." Moreover, there is a profound wisdom in death at macro level for the entire world.The phrase فَأَقْبَرَ‌هُ fa-aqbarah (and put him into the grave) describes another blessing of Allah, in that when man is dead, he is not left lying on the earth like other animals where he might rot, blow up and burst [ and probably be ravaged by vultures or beasts ]. But, even after death, he is honoured in the most befitting manner. His body is washed ceremonially, enshrouded in clean cloths, and buried in a grave with respect.This verse also indicates that it is obligatory to bury a dead human body.

Then He will raise him up again when He please.

Then, when He willed, He brought him out. (As during the night of Holy Prophet’s ascension, when all the Prophets gathered behind him in the Al Aqsa mosque in Jerusalem. Or when Allah will raise everyone on the Day of Resurrection.)

then, when He wills, He raises him.

and then, if it be His will, He shall raise him again to life,

Then when He listeth, He shall raise him to life.

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

Then, when He wills, He will resurrect him.

and then, whenever He wishes, He will raise him back to life.

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

Then, when He will, He bringeth him again to life.

and then, when He wished, resurrected him.

then, He will raise him when He wills.

Then when He wills, He will resurrect him.

and He will resurrect him whenever He wants.

Then when He pleases, He will raise him to life again.

Thumma i<u>tha</u> sh<u>a</u>a ansharah<b>u</b>

Then when He pleases, He will bring him back to life.

Then, when it is His Will, He will raise him up (again).

80

ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ

Then, when He wishes, He will resurrect him for accounting and requital.

Then, when He wishes, He will resurrect him for accounting and requital.

But no. He has not fulfilled what was enjoined on him.

Not one – he has not yet completed what he was commanded.

No indeed! Man has not accomplished His bidding.

Nay, but [man] has never yet fulfilled what He has enjoined upon him!

By no means He performed not that which He had commanded him.

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

But no, he did not fulfill what He has commanded him.

Nay, but man did not fulfil what Allah had enjoined upon him.

Nay, but has not done what He commanded him.

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

No indeed! He has not yet carried out what He has commanded him.

Indeed, he has not fulfilled that which He has ordered him.

No! Man has not yet accomplished what He commanded him.

Certainly, he has not duly fulfilled His commands.

Nay; but he has not done what He bade him.

Kall<u>a</u> lamm<u>a</u> yaq<u>d</u>i m<u>a</u> amarah<b>u</b>

Yet man declines to do His bidding.

By no means hath he fulfilled what Allah hath commanded him.

80

كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُۥ

It is not like this disbeliever imagines: that he has fulfilled the rights of Allah upon him, because he has not fulfilled the obligatory actions Allah put upon him.

It is not like this disbeliever imagines: that he has fulfilled the rights of Allah upon him, because he has not fulfilled the obligatory actions Allah put upon him.

<p>كَلَّا لَمَّا يَقْضِ مَا أَمَرَ‌هُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23).</p><p>Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:</p>

كَلَّا لَمَّا يَقْضِ مَا أَمَرَ‌هُ (No! He has not yet fulfilled what He [ Allah ] had commanded him...80:23).Having mentioned in the preceding verses the beginning and the end of human life, Divine Omnipotence and Divine blessings, the current verses warn the non-believing man that the demand of Divine Signs and blessings was to carefully ponder and believe in Allah, and comply with His injunctions, but the unfortunate creature failed to do so. Further, the Divine favours are mentioned that were conferred on man between the beginning and end of his life. Man is then asked to consider the sources of his food. Allah showers down water abundantly from the clouds. He cleaves the earth with new growth. Thereupon He causes grain to grow out of it. At first, a fragile shoot germinates and sprouts. Then many different kinds of grain, fruits and gardens come into existence. Having warned man several times about these Divine blessings, the Surah concludes with the mention of Resurrection, thus:

Let man therefore consider (the sources of) his food.

So man must look at his food.

Let Man consider his nourishment.

Let man, then, consider [the sources of] his food:

Let man look at his food:

Then let man look at his food,

Let man consider his food.

So let man just consider his food:

Then let man look at his food:

Let man consider his food:

Let man consider his food:

Let the human reflect on the food he eats,

Then let mankind look at his food -

Let the human being think about (how We produce) his food.

Then let man look to his food,

Falyan<i><u>th</u></i>uri alins<u>a</u>nu il<u>a</u> <u>t</u>aAA<u>a</u>mih<b>i</b>

Let man reflect on the food he eats.

Then let man look at his food, (and how We provide it):

80

فَلْيَنظُرِ ٱلْإِنسَٰنُ إِلَىٰ طَعَامِهِۦٓ

So the human who disbelieves in Allah should look at the food he eats: how did he come to acquire it?

So the human who disbelieves in Allah should look at the food he eats: how did he come to acquire it?

We poured down rain abundantly,

That We watered it in abundance.

We poured out the rains abundantly,

[how it is] that We pour down water, pouring it down abundantly;

It is We Who pour forth water, pouring,

That We pour forth water in abundance,

We pour down water in abundance.

We poured water, pouring it in great abundance,

We pour forth water in abundance.

How We pour water in showers

We pour down plenteous water [from the sky],

how We pour down rain in abundance,

How We poured down water in torrents,

We send down abundant water,

That We pour down the water, pouring (it) down in abundance,

Ann<u>a</u> <u>s</u>ababn<u>a</u> alm<u>a</u>a <u>s</u>abb<u>a</u><b>n</b>

We let the rain pour down in torrents

For that We pour forth water in abundance,

80

أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّا

It originates from the rain descending from the sky with force and in abundance.

It originates from the rain descending from the sky with force and in abundance.

Then We cracked the earth open under pressure (of germination)

Then We split the earth properly.