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أعوذ باللّٰه من الشيطان الرجيم
بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيمِ
(Book#1150)
[ * We have created you, so why do you not believe?:-
*None touch it except the purified. :-
*Then why, when the soul at death reaches the throat,Bring it back, if you should be truthful?:-]
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Surah:56:Al-Waaqia
Para:27
Ayat:- 57-96
56:57
نَحۡنُ خَلَقۡنٰکُمۡ فَلَوۡ لَا تُصَدِّقُوۡنَ ﴿۵۷﴾
We have created you, so why do you not believe?
Proof that Resurrection will occur
Allah asserts that Resurrection will occur and refutes the misguided atheists who deny it, those who said,
أَيِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَيِنَّا لَمَبْعُوثُون
(When we die and become dust and bones, shall we then indeed be resurrected?)
They said this statement in denial and discounting Resurrection.
Allah the Exalted said,
نَحْنُ خَلَقْنَاكُمْ
We created you,
meaning, `We have created you after you were nothing. Therefore, is not that Who is able to start the creation, more able to bring it back’
Allah’s statement,
فَلَوْلَا تُصَدِّقُونَ
then why do you believe not?
`why do you not then believe in Resurrection?’
Then Allah said, while bringing forth evidence that Resurrection occurs,
أَفَرَأَيْتُم مَّا تُمْنُونَ
56:58
اَفَرَءَیۡتُمۡ مَّا تُمۡنُوۡنَ ﴿ؕ۵۸﴾
Have you seen that which you emit?
أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ
56:59
ءَاَنۡتُمۡ تَخۡلُقُوۡنَہٗۤ اَمۡ نَحۡنُ الۡخٰلِقُوۡنَ ﴿۵۹﴾
Is it you who creates it, or are We the Creator?
Do you not see the semen you emit? Is it you who create it, or are We the Creator?
meaning, `do you make the semen remain in the wombs and create life from it therein, stage after stage? Or is Allah the One Who does all this’?
Allah said
56:60
نَحۡنُ قَدَّرۡنَا بَیۡنَکُمُ الۡمَوۡتَ وَ مَا نَحۡنُ بِمَسۡبُوۡقِیۡنَ ﴿ۙ۶۰﴾
We have decreed death among you, and We are not to be outdone
نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ
We have decreed death to you all,
meaning, `We made death exist between you.’
Ad-Dahhak commented,
“Allah made the residents of the heavens and earth equal with regards to death.”
Allah said,
وَمَا نَحْنُ بِمَسْبُوقِينَ
and We are not outstripped,
meaning, `We are never unable,
56:61
عَلٰۤی اَنۡ نُّبَدِّلَ اَمۡثَالَکُمۡ وَ نُنۡشِئَکُمۡ فِیۡ مَا لَا تَعۡلَمُوۡنَ ﴿۶۱﴾
In that We will change your likenesses and produce you in that [form] which you do not know.
عَلَى أَن نُّبَدِّلَ أَمْثَالَكُمْ
To transfigure you,
meaning, `to change your current shapes, on the Day of Resurrection,’
وَنُنشِيَكُمْ فِي مَا لَا تَعْلَمُونَ
and create you in that you know not.
meaning, `out of shapes and forms.’
Allah the Exalted said,
وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الاُْولَى فَلَوْلَا تَذكَّرُونَ
56:62
وَ لَقَدۡ عَلِمۡتُمُ النَّشۡاَۃَ الۡاُوۡلٰی فَلَوۡ لَا تَذَکَّرُوۡنَ ﴿۶۲﴾
And you have already known the first creation, so will you not remember?
And indeed, you have already known the first form of creation, why then do you not remember?
meaning, `you know that Allah has created you after you were nothing. He created you and gave you hearing, sight and hearts. Will you not then remember and take heed that He Who is able to create you in the beginning is more able to bring you back and resurrect you to life anew?’ Allah the Exalted said in other Ayat,
وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ
And He it is Who originates the creation, then He will repeat it; and this is easier for Him. (30:27),
أَوَلَا يَذْكُرُ إلاِنْسَـنُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْياً
Does not man remember that We created him before, while he was nothing? (19:67),
أَوَلَمْ يَرَ الاِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ
وَضَرَبَ لَنَا مَثَلً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ
قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَأ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation.
He says:”Who will give life to these bones after they are rotten and have become dust”
Say:”He will give life to them Who created them for the first time! And He is the All-Knower of every creation.” (36:77-79),
and,
أَيَحْسَبُ الاِنسَـنُ أَن يُتْرَكَ سُدًى
أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى
ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى
فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى
أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى
Does man think that he will be left neglected? Was he not a Nutfah of semen emitted? Then he became an `Alaqah (a clot); then shaped and fashioned in due proportion. And made of him two sexes, male and female. Is not He able to give life to the dead? (75:36-40)
56:63
اَفَرَءَیۡتُمۡ مَّا تَحۡرُثُوۡنَ ﴿ؕ۶۳﴾
And have you seen that [seed] which you sow?
Allah’s Oneness demonstrated by causing the Plants to grow, sending down the Rain and creating the Fire that Mankind needs
Allah the Exalted said,
أَفَرَأَيْتُم مَّا تَحْرُثُونَ
Do you not see what you sow?
in reference to tilling the earth and planting seeds inside it
56:64
ءَاَنۡتُمۡ تَزۡرَعُوۡنَہٗۤ اَمۡ نَحۡنُ الزّٰرِعُوۡنَ ﴿۶۴﴾
Is it you who makes it grow, or are We the grower?
أَأَنتُمْ تَزْرَعُونَهُ
Is it you that make it grow,
`do you cause these seeds to grow inside the earth,’
أَمْ نَحْنُ الزَّارِعُونَ
or are We the Grower.
Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.’
Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah said,
لَاا تَقُولَنَّ زَرَعْتُ وَلكِنْ قُلْ حَرَثْت
Do not say, “Zara`tu (I made it grew),” but say, “Harathtu (I sowed tilled).”
Abu Hurayrah added, “Have you not heard Allah’s statement,
أَفَرَأَيْتُم مَّا تَحْرُثُونَ
–
أَأَنتُمْ تَزْرَعُونَهُ
أَمْ نَحْنُ الزَّارِعُونَ
–
Do you not see what you sow. Is it you that make it grow, or are We the Grower”
Allah the Exalted said
56:65
لَوۡ نَشَآءُ لَجَعَلۡنٰہُ حُطَامًا فَظَلۡتُمۡ تَفَکَّہُوۡنَ ﴿۶۵﴾
If We willed, We could make it [dry] debris, and you would remain in wonder,
لَوْ نَشَاء لَجَعَلْنَاهُ حُطَامً
Were it Our will, We could crumble it to dry pieces,
meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,’
ا فَظَلَلْتُمْ تَفَكَّهُونَ
and you would be Tafakkahun.
Allah explained this statement by saying,
إِنَّا لَمُغْرَمُونَ
56:66
اِنَّا لَمُغۡرَمُوۡنَ ﴿ۙ۶۶﴾
[Saying], “Indeed, we are [now] in debt;
بَلْ نَحْنُ مَحْرُومُونَ
56:67
بَلۡ نَحۡنُ مَحۡرُوۡمُوۡنَ ﴿۶۷﴾
Rather, we have been deprived.”
(Saying:) “We are indeed Mughramun! Nay, but we are deprived!”
Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying:we are indeed Mughramun, i.e., ruined.’
Mujahid and Ikrimah said that Mughramun means,
“being the subject of revenge.”
Qatadah commented,
“You would say, `We were punished,’ sometimes, and, `We were deprived,’ some other times.”
Ikrimah said that `You will be
`You will blame each other (and yourselves),’
According to Al-Hasan, Qatadah and As-Suddi Tafakkahun’ means,
“feel sorrow.”
They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants).
Al-Kisa’i said,
“Tafakkaha is both the synonym and the antonym.”
The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief.
Allah the Exalted said next,
أَفَرَأَيْتُمُ الْمَاء الَّذِي تَشْرَبُونَ
56:68
اَفَرَءَیۡتُمُ الۡمَآءَ الَّذِیۡ تَشۡرَبُوۡنَ ﴿ؕ۶۸﴾
And have you seen the water that you drink?
56:69
ءَاَنۡتُمۡ اَنۡزَلۡتُمُوۡہُ مِنَ الۡمُزۡنِ اَمۡ نَحۡنُ الۡمُنۡزِلُوۡنَ ﴿۶۹﴾
Is it you who brought it down from the clouds, or is it We who bring it down?
أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ
Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn?
meaning clouds, according to Ibn `Abbas, Mujahid and others.
Allah said,
أَمْ نَحْنُ الْمُنزِلُونَ
or are We the Causer of it to come down?
Allah is stating that indeed He is the One Who causes the rain to fall
56:70
لَوۡ نَشَآءُ جَعَلۡنٰہُ اُجَاجًا فَلَوۡ لَا تَشۡکُرُوۡنَ ﴿۷۰﴾
If We willed, We could make it bitter, so why are you not grateful?
لَوْ نَشَاء جَعَلْنَاهُ أُجَاجًا
(If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants,
فَلَوْلَا تَشْكُرُونَ
why then do you not give thanks?
`why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,’
هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَأءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ
يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالَاعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لايَةً لِّقَوْمٍ يَتَفَكَّرُونَ
From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought. (16:10-11)
Allah said,
أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ
56:71
اَفَرَءَیۡتُمُ النَّارَ الَّتِیۡ تُوۡرُوۡنَ ﴿ؕ۷۱﴾
And have you seen the fire that you ignite?
Do you not see the fire which you kindle.
`and the fire you start with the use of trees,’
أَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنشِوُونَ
56:72
ءَاَنۡتُمۡ اَنۡشَاۡتُمۡ شَجَرَتَہَاۤ اَمۡ نَحۡنُ الۡمُنۡشِـُٔوۡنَ ﴿۷۲﴾
Is it you who produced its tree, or are We the producer?
Is it you who made the tree thereof to grow, or are We the Grower?
meaning, `rather We have made kindling fire possible.’
The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them.
Allah’s statement
56:73
نَحۡنُ جَعَلۡنٰہَا تَذۡکِرَۃً وَّ مَتَاعًا لِّلۡمُقۡوِیۡنَ ﴿ۚ۷۳﴾
We have made it a reminder and provision for the travelers,
نَحْنُ جَعَلْنَاهَا تَذْكِرَةً
We have made it a Reminder,
According to Mujahid and Qatadah, “of the Hellfire”.
Qatadah said, “We were told that the Messenger of Allah said,
يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم
O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.
They said, “O Allah’s Messenger! This fire alone is sufficiently hot.”
The Messenger said,
إِنَّهَا قَدْ ضُرِبَتْ بِالْمَاءِ ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو ادَمَ وَيَدْنُوا مِنْهَا
It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.
This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet;
إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لاَِحَد
Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.
Imam Malik also recorded that Abu Hurayrah said that Allah’s Messenger said,
نَارُ بَنِي ادَمَ الَّتِي يُوقِدُونَ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم
The fire that the Children of Adam kindle is one part out of seventy parts of the fire of Hell.
They said, “O Allah’s Messenger! This fire alone is sufficiently hot.”
He said,
إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا
(The fire of Hell) was made sixty-nine times hotter.
Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad.
Allah’s statement,
وَمَتَاعًا لِّلْمُقْوِينَ
and an article of use for the Muqwin.
Ibn Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin Arabi said,
“The meaning of Al-Muqwin is travelers.”
This is also what Ibn Jarir chose, and he said,
“From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled.”
Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry.
Layth bin Abi Sulaym reported that Mujahid said about the Ayah,
وَمَتَاعًا لِّلْمُقْوِينَ
(and an article of use for the Muqwin).
“For those who are present at their homes and travelers, for every kind of food that requires cooking by fire.”
Ibn Abi Najih also reported that Mujahid said,
“For the Muqwin, means, all people who enjoy (eating food cooked by fire).”
Similar was mentioned from Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah’s kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire.
Allah’s statement,
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ
56:74
فَسَبِّحۡ بِاسۡمِ رَبِّکَ الۡعَظِیۡمِ ﴿٪ؓ۷۴﴾
So exalt the name of your Lord, the Most Great.
Then glorify with praises the Name of your Lord, the Most Great.
meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter
56:75
فَلَاۤ اُقۡسِمُ بِمَوٰقِعِ النُّجُوۡمِ ﴿ۙ۷۵﴾
Then I swear by the setting of the stars,
Allah swears to the Greatness of the Qur’an
Allaw swears,
فَلَ أُقْسِمُ بِمَوَاقِعِ النُّجُومِ
Fala! I swear by the Mawaqi` of the stars.
The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when A’ishah, may Allah be pleased with her said, “La by Allah! Allah’s Messenger did not touch any woman’s hand at all. So in this way, the meaning is,
“No! I swear by the Mawaqi` of the stars. The matter is not as you people claim – about the Qur’an – that it is a result of magic or sorcery, rather it is an Honorable Qur’an.”
Ibn Jarir said,
“Some of the scholars of the Arabic language said that the meaning of,
فَلَ أُقْسِمُ
(Fala! I swear) is, `The matter is not as you people have claimed.’
Then He renews the oath again by saying, `I swear.”‘
Mujahid said,
فَلَ أُقْسِمُ بِمَوَاقِعِ النُّجُومِ
(Fala! I swear by the Mawaqi` of the stars),
“The setting positions of the stars in the sky,”
and he said that it refers to the rising and setting positions. This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir.
Qatadah also said that it means their positions.
Allah said,
وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ
56:76
وَ اِنَّہٗ لَقَسَمٌ لَّوۡ تَعۡلَمُوۡنَ عَظِیۡمٌ ﴿ۙ۷۶﴾
And indeed, it is an oath – if you could know – [most] great.
And verily that is indeed a great oath, if you but know.
meaning, `this is a great vow that I — Allah — am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,’
إِنَّهُ لَقُرْانٌ كَرِيمٌ
56:77
اِنَّہٗ لَقُرۡاٰنٌ کَرِیۡمٌ ﴿ۙ۷۷﴾
Indeed, it is a noble Qur’an
That (this) is indeed an honorable recitation.
means, verily, this Qur’an that was revealed to Muhammad is a Glorious Book,
فِي كِتَابٍ مَّكْنُونٍ
56:78
فِیۡ کِتٰبٍ مَّکۡنُوۡنٍ ﴿ۙ۷۸﴾
In a Register well-protected;
In a Book Maknun.
meaning glorious; in a glorious, well-guarded, revered Book.
Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about:
لاَّا يَمَسُّهُ إِلاَّا الْمُطَهَّرُونَ
56:79
لَّا یَمَسُّہٗۤ اِلَّا الۡمُطَہَّرُوۡنَ ﴿ؕ۷۹﴾
None touch it except the purified.
Which none touches but the pure ones.
he said, “The Book that is in heaven.”
Al-`Awfi reported from Ibn Abbas about,
لاَّا يَمَسُّهُ إِلاَّا الْمُطَهَّرُونَ
(Which none touches but the pure ones). that
`the pure ones’ means:”The angels.”
Similar was said by Anas, Mujahid, Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha’ Jabir bin Zayd, Abu Nahik, As-Suddi, Abdur-Rahman bin Zayd bin Aslam and others.
Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about,
لاَّا يَمَسُّهُ إِلاَّا الْمُطَهَّرُونَ
(Which none touches but the pure ones), that he said,
“None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it.”
And he said,
“In the recitation of Ibn Mas`ud it is,
مَا يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(It is not touched, except by the pure ones).
Abu Al-Aliyah said,
لاَّا يَمَسُّهُ إِلاَّا الْمُطَهَّرُونَ
(Which none touches but the pure ones).
“It does not refer to you, because you are sinners!”
Ibn Zayd said,
“The Quraysh disbelievers claimed that the devils brought down the Qur’an. Allah the Exalted stated that only the pure ones touch the Qur’an, as He said:
وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ
وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ
إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ
And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it. (26:210-212)”
This saying is a good saying, and does not contradict those before it.
Allah said,
تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ
56:80
تَنۡزِیۡلٌ مِّنۡ رَّبِّ الۡعٰلَمِیۡنَ ﴿۸۰﴾
[It is] a revelation from the Lord of the worlds.
A revelation from the Lord of all that exists.
meaning this Qur’an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth.
Allah’s statement,
أَفَبِهَذَا الْحَدِيثِ أَنتُم مُّدْهِنُونَ
56:81
اَفَبِہٰذَا الۡحَدِیۡثِ اَنۡتُمۡ مُّدۡہِنُوۡنَ ﴿ۙ۸۱﴾
Then is it to this statement that you are indifferent
Is it such a talk that you are Mudhinun,
Al-`Awfi reported from Ibn Abbas that Mudhinun means,
“You do not believe in and deny.”
Similar to this was said by Ad-Dahhak, Abu Hazrah and As-Suddi.
Mujahid said,
مُّدْهِنُونَ
(Mudhinun) means
“You want to fill yourselves with and rely upon.”
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
56:82
وَ تَجۡعَلُوۡنَ رِزۡقَکُمۡ اَنَّکُمۡ تُکَذِّبُوۡنَ ﴿۸۲﴾
And make [the thanks for] your provision that you deny [the Provider]?
And you make your provision your denial!
some of them said that provision here has the meaning of gratitude, meaning:you deny without any gratitude.
Ali bin Abi Talhah reported from Ibn Abbas that he recited it as:
وَتَجْعَلُونَ شُكْركُمْ أَنَّكُمْ تُكَذِّبُونَ
And your show of your gratitude by denying!
Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn Abbas said,
“It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!”‘
And Ibn Abbas recited:
وَتَجْعَلُونَ شُكْركُمْ أَنَّكُمْ تُكَذِّبُونَ
(And you show of your gratitude by denying).
This chain of narration is Sahih to Ibn Abbas.
In his Muwatta’, Malik reported from Salih bin Kaysan, from Ubaydullah bin Abdullah bin Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said,
“The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said,
هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ
Do you know what your Lord has said (revealed)?
Those present replied, `Allah and His Messenger know best.’
He said,
قَالَ أَصْبَحَ مِنْ عِبَادِي مُوْمِنٌ بِي وَكَافِرٌ فَأَمَّا مَنْ قَالَ مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ فَذلِكَ مُوْمِنٌ بِي كَافِرٌ بِالْكَوْكَبِ وَأَمَّا مَنْ قَالَ مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا فَذلِكَ كَافِرٌ بِي وَمُوْمِنٌ بِالْكَوْكَب
Allah has said,
“During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.”
This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa’i, all using a chain of narration in which Imam Malik was included.
Qatadah said,
“Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!”‘
Al-Hasan’s statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said:
أَفَبِهَذَا الْحَدِيثِ أَنتُم مُّدْهِنُونَ
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
Is it such a talk that you Mudhinun, And you make your provision that you deny!
56:83
فَلَوۡ لَاۤ اِذَا بَلَغَتِ الۡحُلۡقُوۡمَ ﴿ۙ۸۳﴾
Then why, when the soul at death reaches the throat
When the Soul reaches the Throat at the Time of Death, it cannot be brought back; this proves Reckoning shall occur
Allah the Exalted said,
فَلَوْلَا إِذَا بَلَغَتِ
Then why do you not (intervene) when it reaches,
in reference to the soul,
الْحُلْقُومَ
Al-Hulqum,
i.e., the throat, at the time of death.
Allah the Exalted said in other Ayat,
كَلَّ إِذَا بَلَغَتِ التَّرَاقِىَ
وَقِيلَ مَنْ رَاقٍ
وَظَنَّ أَنَّهُ الْفِرَاقُ
وَالْتَفَّتِ السَّاقُ بِالسَّاقِ
إِلَى رَبِّكَ يَوْمَيِذٍ الْمَسَاقُ
Nay, when (the soul) reaches to the collar bone, and it will be said:
“Who can cure him (and save him from death)”
And he will conclude that it was (the time) of parting (death); And one leg will be joined with another leg (shrouded). The drive will be on that Day to your Lord (Allah). (75:26-30)
Allah said here,
وَأَنتُمْ حِينَيِذٍ تَنظُرُونَ
56:84
وَ اَنۡتُمۡ حِیۡنَئِذٍ تَنۡظُرُوۡنَ ﴿ۙ۸۴﴾
And you are at that time looking on –
And you at the moment are looking,
at the dying person and witnessing the stupor of death that he is experiencing
56:85
وَ نَحۡنُ اَقۡرَبُ اِلَیۡہِ مِنۡکُمۡ وَ لٰکِنۡ لَّا تُبۡصِرُوۡنَ ﴿۸۵﴾
And Our angels are nearer to him than you, but you do not see –
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ
But We are nearer to him than you,
with Our angels,
وَلَكِن لاَّ تُبْصِرُونَ
but you see not.
you cannot see the angels.
Allah the Exalted said in another Ayah,
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَأءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ
ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلَا لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ
He is the Irresistible over His servants, and He sends guardians (angels) over you, until when death approaches one of you, Our messengers (angel of death and his assistants) take his soul, and they never neglect their duty.
Then they are returned to Allah, their true Protector. Surely, for Him is the judgement and He is the swiftest in taking account. (6:61-62)
Allah’s statement,
فَلَوْلَا إِن كُنتُمْ غَيْرَ مَدِينِينَ
56:86
فَلَوۡ لَاۤ اِنۡ کُنۡتُمۡ غَیۡرَ مَدِیۡنِیۡنَ ﴿ۙ۸۶﴾
Then why do you not, if you are not to be recompensed,
56:87
تَرۡجِعُوۡنَہَاۤ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ ﴿۸۷﴾
Bring it back, if you should be truthful?
تَرْجِعُونَهَا
Then why do you not — if you are not Madinin — return the soul,
means, `Will you not return this soul, that has reached the throat, to its body as it used to be, if you are exempt from the reckoning and recompense?’
Sa`id bin Jubayr and Al-Hasan Al-Basri said,
فَلَوْلَا إِن كُنتُمْ غَيْرَ مَدِينِينَ
(Then why do you not — if you are not Madinin. ..),
“If you do not believe that you will be reckoned, recompensed, resurrected and punished, then why do you not return this soul to its body”
Mujahid said that,
غَيْرَ مَدِينِينَ
(…if you are not Madinin), means,
“if you are not certain.”
إِن كُنتُمْ صَادِقِينَ
if you are truthful?
56:88
فَاَمَّاۤ اِنۡ کَانَ مِنَ الۡمُقَرَّبِیۡنَ ﴿ۙ۸۸﴾
And if the deceased was of those brought near to Allah,
The Condition of People at the Time of Their Death
These are the three types of conditions that people face upon their death.
Either they are among the near believers or
those below their rank on the right, or
those who denied the truth, were led astray from the guidance and were ignorant about Allah.
Allah said,
فَأَمَّا إِن كَانَ
Then if he,
in reference to the dying person,
مِنَ الْمُقَرَّبِينَ
be of the Muqarrabun,
who fulfilled the obligations and the recommended acts of worship and avoided the forbidden and disliked matters and even some of the allowed,
فَرَوْحٌ وَرَيْحَانٌ وَجَنَّةُ نَعِيمٍ
56:89
فَرَوۡحٌ وَّ رَیۡحَانٌ ۬ۙ وَّ جَنَّتُ نَعِیۡمٍ ﴿۸۹﴾
Then [for him is] rest and bounty and a garden of pleasure.
then for him Rawh, Rayhan and a Garden of Delights.
Theirs will be Rawh and Rayhan; and the glad tidings of these traits will be conveyed to them by the angels at the time of death.
We mentioned before the Prophet’s Hadith narrated from Al-Bara’ in which the angels of mercy say (to a dying, believing person),
أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان
O good soul in the good body that you inhabited, come to Rawh, Rayhan and a Lord Who is not angry.
Ali bin Abi Talhah reported from Ibn Abbas,
“Rawh means rest, and Rayhan means place of rest.”
Mujahid said similarly that Rawh means rest.
Abu Hazrah said that Rawh means:”Rest from the world.”
Sa`id bin Jubayr and As-Suddi said that it means to rejoice.
And from Mujahid,
فَرَوْحٌ وَرَيْحَانٌ
(Rawh and Rayhan) means:
“Paradise and delights.”
Qatadah said that Rawh means mercy.
Ibn Abbas, Mujahid and Sa`id bin Jubayr said that Rayhan means provisions.
All of these explanations are correct and similar in meaning. The near believers who die will earn all of these; mercy, rest, provision, joy, happiness and good delights,
وَجَنَّةُ نَعِيمٍ
(and a Garden of Delights).
Abu Al-`Aliyah said,
“None of the near believers will depart (this life) until after he is brought a branch of the Rayhan of Paradise and his soul is captured in it.”
Muhammad bin Ka`b said,
“Every person who dies will know upon his death if he is among the people of Paradise or the people of the Fire.”
In the Sahih, it is recorded that the Messenger of Allah said,
إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ تَسْرَحُ فِي رِيَاضِ الْجَنَّةِ حَيْثُ شَاءَتْ ثُمَّ تَأْوِي إِلَى قَنَادِيلَ مُعَلَّقَةٍ بِالْعَرْش
The souls of the martyrs live in the bodies of green birds flying wherever they wish in the Gardens of Paradise, and then rest to their nests in chandeliers hung from the Throne of the Almighty….
Imam Ahmad recorded that Ata’ bin As-Sa’ib said,
“The first day I saw Abdur-Rahman bin Abi Layla, I saw an old man whose hair had become white on his head and beard. He was riding his donkey and following a funeral. I heard him say, `So-and-so narrated to me that he heard the Messenger of Allah say,
مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَه
He who likes to meet Allah, Allah likes to meet him, and he who hates to meet Allah, Allah hates to meet him.
The people around him started weeping, and he asked them why they wept.
They said, `All of us hate death.’
He said,
لَيْسَ ذَاكَ وَلكِنَّهُ إِذَا احْتُضِرَ
It does not mean that. When one dies:
فَأَمَّا إِن كَانَ مِنَ الْمُقَرَّبِينَ
–
فَرَوْحٌ وَرَيْحَانٌ وَجَنَّةُ نَعِيمٍ
Then, if he be of the near believers, then for him are Rawh, Rayhan, and a Garden of Delights.
فَإِذَا بُشِّرَ بِذلِكَ أَحَبَّ لِقَاءَ اللهِ عَزَّ وَجَلَّ، وَاللهُ عَزَّ وَجَلَّ لِلِقَائِهِ أَحَبُّ
and when this good news is conveyed to him, he likes to meet Allah the Exalted and Most Honored and Allah the Exalted and Most Honored likes, even more, to meet him,
وَأَمَّا إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ
فَنُزُلٌ مِّنْ حَمِيمٍ
وَتَصْلِيَةُ جَحِيم
But if he be of the denying, the erring, then for him is an entertainment with Hamim. And entry in Hellfire.
فَإذَا بُشِّرَ بِذلِكَ كَرِهَ لِقَاءَ اللهِ وَاللهُ تَعَالَى لِلِقَايِهِ أَكْرَه
and when this news is conveyed to him, he hates to meet Allah and Allah hates, even more, to meet him.”
This is the narration that Imam Ahmad collected; and in the Sahih, there is a Hadith with this meaning collected from A’ishah.
Allah’s statement,
وَأَمَّا إِن كَانَ مِنَ أَصْحَابِ الْيَمِينِ
56:90
وَ اَمَّاۤ اِنۡ کَانَ مِنۡ اَصۡحٰبِ الۡیَمِیۡنِ ﴿ۙ۹۰﴾
And if he was of the companions of the right,
And if he be of those on the right,
means, if he, the dying person, is among those on the right,
فَسَلَمٌ لَّكَ مِنْ أَصْحَابِ الْيَمِينِ
56:91
فَسَلٰمٌ لَّکَ مِنۡ اَصۡحٰبِ الۡیَمِیۡنِ ﴿ؕ۹۱﴾
Then [the angels will say], “Peace for you; [you are] from the companions of the right.”
Then Salam (peace) to you from those on the right,
meaning, the angels will deliver the good news to them by saying, “Peace be upon you,” i.e., be calm, you will be led to safety, you are among those on the right, as Ikrimah said, “The angels will greet him with the Salam and convey to him the news that he is among those on the right.”
This is a good explanation, and it conforms with Allah’s statement,
إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـيِكَةُ أَلاَّ تَخَافُواْ وَلَا تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ
نَحْنُ أَوْلِيَأوُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ
نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ
Verily, those who say:”Our Lord is Allah.” and then they stand firm, on them the angles will descend (at the time of their death) (saying):”Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from the Oft-Forgiving, Most Merciful.” (41:30-32).
Allah’s statement,
وَأَمَّا إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ
56:92
وَ اَمَّاۤ اِنۡ کَانَ مِنَ الۡمُکَذِّبِیۡنَ الضَّآلِّیۡنَ ﴿ۙ۹۲﴾
But if he was of the deniers [who were] astray,
فَنُزُلٌ مِّنْ حَمِيمٍ
56:93
فَنُزُلٌ مِّنۡ حَمِیۡمٍ ﴿ۙ۹۳﴾
Then [for him is] accommodation of scalding water
وَتَصْلِيَةُ جَحِيمٍ
56:94
وَّ تَصۡلِیَۃُ جَحِیۡمٍ ﴿۹۴﴾
And burning in Hellfire
But if he be of the denying, the erring, then for him is an entertainment with Hamim (boiling water) and entry in Hellfire.
meaning, if the dying person is one of those who denied the truth, who were led astray from guidance,
فَنُزُلٌ
(then for him is an entertainment), meaning, as a guest
مِّنْ حَمِيمٍ
(with Hamim), that dissolves his intestines and skin,
وَتَصْلِيَةُ جَحِيمٍ
(And entry in Hellfire). he will reside in Hellfire, which will engulf him from every direction.
Allah the Exalted said, next,
إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ
56:95
اِنَّ ہٰذَا لَہُوَ حَقُّ الۡیَقِیۡنِ ﴿ۚ۹۵﴾
Indeed, this is the true certainty,
Verily, this! This is an absolute truth with certainty.
meaning, this news is the truth; there is no doubt about it, nor escape from it for anyone,
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ
56:96
فَسَبِّحۡ بِاسۡمِ رَبِّکَ الۡعَظِیۡمِ ﴿٪۹۶﴾
So exalt the name of your Lord, the Most Great.
So, glorify with praises the Name of your Lord, the Most Great.
Jabir narrated that the Messenger of Allah said,
مَنْ قَالَ سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّة
He who says, “Glory be to Allah the Magnificent and with His praise!” then a date tree will be planted for him in Paradise.
This Hadith was collected by At-Tirmidhi and An-Nasa’i;
At-Tirmidhi said, “Hasan Gharib.”
Al-Bukhari recorded in his book (Sahih) that Abu Hurayrah said that the Messenger of Allah said,
كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ ثَقِيلَتَانِ فِي الْمِيزَانِ حَبِيبَتَانِ إِلَى الرَّحْمنِ
سُبْحَانَ اللهِ وَبِحَمْدِهِ سُبْحَانَ اللهِ الْعَظِيم
(There are) two statements that are light on the tongue, but heavy on the Balance, and most beloved to Ar-Rahman:
“Glory be to Allah and with His praise, glory be to Allah the Magnificent.”
The Group, with the exception of Abu Dawud, collected this.
This is the end of the Tafsir of Surah Al-Waqi`ah, all praise and thanks are due to Allah and all the favors come from Him
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