Archive: Ayaat of the Week

Bismillah irrahman irrahim

Assalamu alaikum

The Tafsir of Surat An-Nazi`at

(Chapter - 79)

Which was revealed in Makkah

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

Tafsir ibn kathir

(1. By those who pull out, drowning.) (2. By those who free briskly.) (3. And by the swimmers, swimming.) (4. And by the racers, racing.) (5. And by those who arrange affairs.)

Swearing by Five Characteristics that the Day of Judgement will occur

Ibn Mas`ud, Ibn `Abbas, Masruq, Sa`id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said,

(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,

(By those who free briskly.) This has been mentioned by Ibn `Abbas. In reference to Allah's statement,

(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,

(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,

(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.''

Tafheem-ul-Quran

(79:1) By those (angels) who pluck out from the depths, (79:2) and draw out gently, (79:3) and by those (angels) who glide about swiftly (through space), (79:4) then hasten out (to carry out Commands), (79:5) then conduct the affairs (in accordance with Divine Commands) *1 :

*1 Here, the object for which an oath has been sworn by beings having five qualities has not been mentioned; but the theme that follows by itself leads to the conclusion that the oath has been sworn to affirm that the Resurrection is a certainty, which must come to pass, when all dead men shall be resurrected. Nor is there any mention as to what are the beings possessed of the qualities. However, a large number of the Companions and their immediate successors and most of the commentators have expressed the opinion that they are the angels. Hadrat `Abdullah bin Mas`ud, Hadrat `Abdullah bin `Abbas, Masruq, Sa`id bin Jubair, Abu salih Abud-Duha and Suddi; say that "those who pluck out from the depths and those who draw out gently" imply the angels, who wrench out the soul of man at death from the very depths of his body, from its every fibre. "Those who glide about swiftly", according to Hadrat Ibn Mas`ud, Mujahid, Sa`id bin Jubair and Abu Salih, also imply the angels, who hurry about swiftly in execution of Divine Commands as though they were gliding through space. The same meaning of "those who hasten out as in a race" has been taken by Hadrat `Ali, Mujahid, Masruq, Abu Salih and Hasan Bari, and hastening out implies that each one of them hurries on his errand as soon as he receives the first indication of Divine Will. "Those who conduct the affairs" also imply the angels as has been reported from Hadrat `Ali, Mujahid, 'Ata' Abu -Salih, Hasan Bari;, Qatadah, Rabi` bin Anas and Suddi. In other words, these are the workers of the Kingdom of the Universe, who are conducting all the affairs of the world in accordance with Allah's Command and Will. Though this meaning of these verses has not been reported in any authentic Hadith from the Holy Prophet, while this meaning has been given by some major Companions and their immediate successors and pupils, one is led to form the view that they must have obtained this knowledge from the Holy Prophet himself.
Now the question arises: On what basis has the oath been sworn by these angels for the occurrence of the Resurrection and life after death when they themselves are as imperceptible as the thing for the occurrence of which they have been presented as an evidence and as an argument. In our opinion the reason is (and Allah has the best knowledge) that the Arabs were not deniers of the existence of the angels. They themselves admitted that at the death the soul was taken out by the angels; they also believed that the angels moved at tremendous speeds; they could reach any place between the earth and the heavens instantly and promptly execute any errand that was entrusted to them. They also acknowledged that the angels are subordinate to Divine Will and they conduct the affairs of the universe strictly and precisely in accordance with Divine Will; they are not independent and masters of their will. They regarded them as daughters of Allah out of ignorance and worshipped them as deities, but they did not believe that they possessed the real authority as well. Therefore, the basis of the reasoning from the abovementioned attributes for the occurrence of the Resurrection and life after death is that the angels who took the soul by the order of God, could also restore the soul by the order of the same God; and the angels who conducted the affairs of the universe by the order of God could also upset this universe by the order of the same God whenever . He so ordered them and could also bring about a new world order. They would not show any negligence or delay in the execution of His Command.

Fi Zilal al Quran

By those that pluck out vehemently and those that move forward rapidly; by those that swim vigorously and those that outstrip swiftly and those that conduct a certain affair.

This surah is just one example of many in this thirtieth part of the Qur'an which have one common objective, namely, to drive home to man the reality of the hereafter, its inevitability, and its awesome and serious nature, and to stress its importance to the Divine planning of man's life in this world. Such planning culminates in man's death and subsequent resurrection for the life to come. As it sets out to drive this idea home to man, the surah touches the emotions in different ways which are directly relevant to its central idea.

First we have an ambiguous opening which creates an air of fear and worried expectation. The rhythm here is quick and throbbing; it helps evoke feelings of fear, surprise and wonder: By those that pluck out vehemently, and those that move out rapidly, by those that swim vigorously, and those that outstrip swiftly, and those that conduct a certain affair.

Perhaps we should note that these verses end with the sound 'aaha' which adds length to the meter, intensifying the effect of majesty and awe. By those that pluck vehemently and those that move forward rapidly; by those that swim vigorously and those that outstrip swiftly and those that conduct a certain affair. Some commentators say of these verses that they refer to the angels who pluck out the souls vehemently, move along actively with ease and speed, swim along as they move in the outer world, outstrip other creatures to embrace the faith and carry out Allah's commands and conduct whatever affairs they are charged with. Other commentators maintain that they refer to the stars who pluck out as they run in their orbits, move rapidly in phases, swim in space, outstrip others as they run fast and bring about certain phenomena and results which are entrusted to them by Allah and which affect life on earth. A third group of commentators are of the view that the pluckers, runners, swimmers and outstrippers refer to the stars while the conductors of affairs are the angels.

Another group believe that the pluckers, runners and swimmers are the stars while the outstrippers and conductors of affairs are the angels.

Whatever the referents of these terms are, we feel from the general Qur'anic sense that mentioning them in this particular manner produces a shock and a feeling of expectation of something fearful. Thus, they contribute, right at the outset, to preparing our minds for the fearful account of the first and second quakes and of the Greatest Catastrophe later on in the surah.

Perhaps it is better not to go into great detail in trying to explain and discuss these verses. It is perhaps more fruitful to let these verses produce their effect naturally. The Qur'an seeks to achieve its objective of awakening men's hearts in different ways. If we do this we simply follow the example of Umar ibn Al-Khattab. He once read the surah entitled "The Frowning" . When he reached the verse which reads "wafakihatan wa abba"' he wondered, "We know the fruit trees 'fakihatan', but what is 'abba'?" But then he reproached himself saying: "You Ibn Al-Khattab, are being really fussy today! What harm is there in your not knowing the meaning of a word used in Allah's book?" He then said to the people around: "Follow what you understand of this book; what you do not understand you may leave alone." His statement, aimed at discouraging people from trying to explain what may be equivocal to them without the backing of perfectly sound authority, represents an attitude of veneration towards Allah's words, some of which may have been deliberately left equivocal so that they may fulfil a certain objective.

Wassalam

Bismillah irrahman irrahim

Assalamu alaikum

The Tafsir of Surat An-Nazi`at

(Chapter - 79) Continued (15 - 26)

Which was revealed in Makkah

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

Tafsir ibn kathir

(15. Has there come to you the story of Musa) (16. When his Lord called him in the holy valley of Tuwa,) (17. Go to Fir`awn; verily, he has transgressed all bounds.) (18. And say to him: "Would you purify yourself'') (19. "And that I guide you to your Lord, so you should fear Him'') (20. Then he showed him the great sign.) (21. But he denied and disobeyed.) (22. Then he turned back, striving.) (23. So he gathered and called out,) (24. Saying: "I am your lord, most high.'') (25. So Allah seized him with punishing example for the Hereafter and the first (life).) (26. In this is a lesson for whoever fears.)

 Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah

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,

 (In this is a Lesson for whoever fears.)

Allah begins by saying,

 (Has there come to you the story of Musa)

meaning, have you heard of his story

 (When his Lord called him) meaning, He called out speaking to him.

(in the holy valley) meaning purified

(Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him:

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

meaning, he has become haughty, rebellious and arrogant.

(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'

(And that I guide to your Lord,)

meaning, `I will guide you to the worship of your Lord.'

 (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.'

 (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.

(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,

(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.

(So he gathered (his people) and called out)

meaning, among his people.

 (Saying; I am your lord, most high.'')

Ibn `Abbas and Mujahid both said, "This is the word which Fir`awn said after he said,

(`I have not known of any other god for you all other than me) for the past forty years.'''[1][18] Allah then says,

 (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.

(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,

 (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.) (28:41)

Allah said;

 (In this is a lesson for whoever fears.)

Tafheem-ul-Quran

(79:15) Has *6 the story of Moses reached you? (79:16) Recall when his Lord called out to him in the sacred valley of Tuwa, *7

*6 As the denial of the Resurrection and Hereafter by the disbelievers of Makkah and their mockery of it was not, in fact, rejection of a philosophy but belying Allah's Messengers, and the tricks that they were employing against the Holy Prophet (upon whom be Allah's peace) were not against an ordinary man but were meant to frustrate the mission of Allah's Messenger, the story of the Prophet Moses and the Pharaoh is being related before giving additional arguments for the occurrence of the Hereafter so that they are warned of the consequences of fighting with the Messenger and resisting the God Who sent him.

(79:17) (saying), "Go to Pharaoh: he has become rebellious, (79:18) and say to him: Will you mind to adopt purity

*7 According to general opinion among the commentators "the sacred . valley of 'Tuwa" means "the sacred valley which was named Tuwa". But, besides this, two other meanings of it also have been given: (1) "The valley that was blessed and made sacred twice" . for it was first made sacred when Allah spoke to Moses in it for the first time, and it was blessed and made sacred for the second time when the Prophet Moses led the children of Israel out of Egypt and brought them into it; and (2) "called out to him in the sacred valley in the night," and this is according to the meaning of tuwa in the Arabic idiom.

(79:19) that I may guide you to your Lord, so that you may have fear (of Him)?" *8

*8 Here, one should understand a few things well:
(1) The dialogue that took place between the Prophet Moses and Allah Almighty at the time of appointing him to the office of Prophethood has been related at some places briefly and at others in full detail in the Qur'an as the occasion demanded. Here; brevity was the need; therefore, only a resume has been given. Fuller details are found in Ta Ha: 9-48, Ash-Shua`ra': 10-17, An=Naml: 7-12, AI-Qasas: 29-35.
(2) The rebellion of the Pharaoh referred to here relates to his transgressing the bounds of service and rebelling both against the Creator and against His creatures. As for his rebellion against the Creator, it is being mentioned a little below when he gathered his people together and prolaimed: "I am your lord, the supreme." As against the creatures his rebellion was that he had divided his subjects into classes; he treated the weak classes tyrannically and had reduced his entire nation to slavery as has been mentioned in Al-Qasas: 4 and Az-Zukhruf: 54.
(3) The instruction given to Moses was: "Go, you and your brother Aaron, to Pharaoh for he has transgressed all bounds. Talk to him gently; maybe that he is convinced by admonition or is imbued with fear." (Ta Ha: 44). One model of the gentle speech has been given in these verses, which shows what right method a preacher should adopt when preaching to a perverted man. Other models are given in Ta Ha: 49-52, Ash-Shua`ra': 23-28, and Al-Qasas: 37. These verses are of those in which Allah has taught the correct methods of preaching Islam in the Qur'an.
(4) The Prophet Moses had not been sent to Pharaoh only for the deliverance of the children of Israel as some people seem to think but the primary object of his appointment was to show Pharaoh and his people the right way, and the second object was that if he did not accept the right way, the children of Israel (who in fact were a Muslim people) should be taken out of his slavery and from Egypt. This thing becomes plain from these verses too, for there is no mention whatever in these of the deliverance of the children of Israel, but the Prophet Moses has been commanded to present the message of the Truth before Pharaoh, and this is confirmed by those verses also in which the Prophet Moses has preached Islam as well as demanded freedom of the children of Israel, e.g. see Al-A`raf 104-105, Ta Ha: 47-52, Ash-Shua ara': 16-17, 23-28.
(5) Here, "to adopt purity" means to adopt purity of belief, morals and deeds, or, in other words, to accept Islam. Ibn Zaid says: "Wherever in the Qur'an the word tazakka (purity) has been use, it implies acceptance of Islam." As an example of this he has cited the following three verses: "And this is the reward of him who adopts purity", i.e. accepts Islam; "and what would make you know that he might adopt purity", i.e. becomes a Muslim (`Abasa:3); "And you would not be responsible if he did not adapt purity", i.e. did not become a Muslim (`Abasa: 7). (Ibn Jarir).
(6) "That I may guide you to your Lord so that you may have fear (of Him)" means: "When you recognize your Lord and come to know that you are His slave, and not a free man, you will inevitably have fear of Him in your heart, for fear of God is the thing on which depends the right attitude of man in the world. Without the knowledge and fear of God no purity of the self can be possible."

(79:20) Then Moses (went to Pharaoh and) showed him the great Sign, *9

*9 "The great Sign" : the turning of the staff into a serpent, as has been mentioned at several places in the Qur'an. Obviously there could be no greater sign than that a lifeless staff should turn into a living serpent right in front of the eyes of the people, that it should devour the artificial serpents produced by the magicians out of their staffs and cords, and vKhen the Prophet Moses should pick it up, it should become a walking stick again. This was proof that it was Allah, Lord of the worlds, Who had sent Moses as a Prophet.

(79:21) but he belied it and disobeyed. (79:22) Then, he turned back to devise plots, *10

*10 According to the details given at other places in the Qur'an, he summoned skilful magicians from all over Egypt and made them produce serpents out of sticks and cords in front of the assembled people so that they were convinced that Moses (peace be upon him was not a Prophet but a magician, and that the miracle worked by him of turning a staff into a serpent, could also be worked by other magicians. But this device of his recoiled upon himself and the defeated magicians themselves admitted that what Moses (peace be on him) had displayed was no magic but a miracle.

(79:23) and gathering the people together, (79:24) proclaimed, *11 "I am your Lord, the highest."

*11 This proclamation of Pharaoh has been mentioned at several places in the Qur'an. On one occasion he said to the Prophet Moses: "lf you took another one as a deity beside me, I would cast you in the prison." (Ash-Shua`ra': 29). On another occasion he had addressed his courtiers, saying: "O chiefs, I do not know of any other god of yours than myself. (Al-Qasas.: 38). By this Pharaoh did not mean, nor could he ever mean, that he himself was the creator of the universe and he had made the world, nor that he denied the existence of Allah and claimed to be lord of the universe, nor that he regarded only himself as a deity of the people in the religious sense. In the Qur'an itself there is a clear testimony that as regards religion he himself worshipped other gods. Once his courtiers said to him: "Will you leave Moses and his people free to spread chaos in the land, and let them discard you and your deities?" (Al A`raf: 127). And in the Qur'an itself this saying of the Pharaoh also has been cited: "Had Moses been sent by Allah, why were not bracelets of gold sent down to him, or a company of angels as attendants?" (AzZukhruf: 53). Thus, in fact, he called himself a god and supreme deity not in the religious but in the political sense. What he meant was that he possessed the sovereign rights: no one beside him had the right to rule in his kingdom and there was no superior power whose orders could be enforced in the land.

(79:25) Consequently, Allah seized him for punishment both in the Hereafter and in the world. (79:26) Indeed, there is a lesson in this for him who fears. *12

*12 "...who fears": who fears the consequences of denying God's Messenger, which the Pharaoh experienced in the past.

Fi Zilal al Quran

Have you heard the history of Moses? His Lord called out to him in the holy valley of Towa, saying: "Go to Pharoah: he has tyrannised and transgressed bounds, and say to him: 'Would you like to reform yourself? I will guide you to your Lord, so that you may be in awe of Him.'" He showed Pharaoh the mightiest miracle, but Pharaoh cried lies and rebelled. He then turned away hastily. He summoned all his men and made a proclamation to them: "I am your supreme Lord", he said. Allah smote him with the scourge of the life to come and that of this life as well. Surely in this there is a lesson for the godfearing.

The rhythm then slows down a bit in order to suit the style of narration. For next we have an account of what had taken place between Moses and Pharaoh, and the end which Pharaoh met after he had tyrannised and transgressed all bounds: Have you heard the history of Moses? His Lord called out to him in the holy valley of Towa, saying: 'Go to Pharaoh: he has transgressed all bounds, and say to him: 'Would you like to reform yourself? I will guide you to your Lord, so that you may havefear of Him.' He showed Pharaoh the mightiest miracle, but he cried lies and rebelled. He then turned away hastily. He summoned all his men and made to them a proclamation: 'I am your supreme Lord, 'he said . Allah smote him with the scourge of the life to come and that of this life as well. Surely in this there is a lesson for the godfearing.'

The story of Moses is the most frequent and most detailed of the Qur'anic stories. It is mentioned in many other surahs, in different styles and with varying emphasis. At times, certain episodes are given greater prominence. This variation of style and emphasis aims at striking harmony between the historical account and the surah in which it occurs. Thus, the story helps to make the message of the surah clearer. This method is characteristic of the Qur'an. Here the historical account is given in quick successive scenes which open with the call Moses receives in the holy valley and end with the destruction of Pharaoh in this life and the life to come. Thus, it fits very well with the main theme of the surah, namely the hereafter. The part given here of Moses's history spans a long period, but it is covered by a few short verses, so that it may fit in well with the rhythm and message of the surah. These short verses include several stages and scenes of the story.

They start with an introductory question addressed to the Prophet, Have you heard the history of Moses?

The question serves to prepare us to listen to the history and contemplate its lessons. Moses's story is described here as history to emphasise that it has actually happened. It starts with the scene of Moses being called by Allah: His Lord called out to him in the holy valley of Towa.

Towa is probably the name of the valley which lies to the right of the Mount Toor, as one comes up from Madian in North Hijaz. The moment when this call was made was awesome. The call from Allah Himself to one of His servants, great beyond description, embodies a secret of Divinity, and a secret of how Allah has made man susceptible to receiving His call. No one can comprehend what is involved here without inspiration from Allah Himself.

The communication between Allah and Moses is discussed in more detail elsewhere in the Qur'an. In this surah, however, it is touched upon briefly, before Allah's command to Moses is stated: Go to Pharaoh. He has tyrannised and transgressed all bounds, and say to him ' Would you like to reform yourself? I will guide you to your Lord, so that you may be in awe of Him.' Go to Pharaoh, he has tyrannised and transgressed all bounds.

Tyranny and transgression should not have taken place and must not go on. They lead to corruption and to what displeases Allah. So Allah (praised be He) selects one of His noble servants and charges him with the task of trying to put an end to them. They are indeed so hateful that Allah Himself commands one of His servants to go to the tyrant in an attempt to turn him away from his erring ways, so that he may have no excuse should Allah decide to exact His retribution. Go to Pharaoh: he has tyrannised and transgressed all bounds.

Allah then teaches Moses how to address the tyrant in the most persuasive manner, so that he may desist and try not to incur upon himself the dis pleasure of Allah: and say to him. 'Would you like to reform yourself?' The first question to be put to the tyrant is whether he would like to purify himself of the stains of tyranny and the filth of disobedience to Allah. Would he like to know the path of the pious, the blessed: I will guide you to your Lord, so that you may be in awe of Him. The offer made here to Pharaoh is to be shown the way acceptable to Allah. Once he knows it, he will feel the fear of Allah in his heart. Man does not transgress and tyrannise unless he loses his way and finds himself taking a road which does not lead to Allah. His heart hardens as a result, and he rebels and tyrannises.

Moses has been told this in the scene of Allah's call to him. He of course puts these questions to Pharaoh when he encounters him. The surah, however, does not repeat them when it describes the encounter. It skips over what happens after Allah's call to Moses and deletes what Moses says when he conveys his message. It is as if the curtain falls after the scene of the call. When it is lifted again, we are presented with the end of the encounter scene: He showed Pharaoh the mightiest miracle, but Pharaoh cried lies and rebelled.

Thus, Moses conveys the message with which he has been entrusted in the manner Allah has taught him. This warm, friendly attitude, however, cannot win over a heart that has been hardened by tyranny and ignorance of the Lord of the universe. So Moses shows him the great miracles of the stick turning into a snake and Moses's hand becoming brilliant white in colour, (as they are explained in other surahs), "but he cried lies and rebelled." The scene of Moses's encounter with Pharaoh and his conveying the message to him ends with Pharaoh's rejection and rebellion. It is then followed by a scene in which Pharaoh turns away to mobilise his forces and bring forward his magicians for an encounter between magic and the truth.

Pharaoh adopted this course of action because he was determined not to accept the truth or submit to right.

He then turned away hastily. He summoned all his men and made a proclamation to them: 'I am your supreme Lord, ' he said.

The surah does not give any details of Pharaoh's efforts to muster his magicians and sorcerers and summon all his men. It simply says that he went away to do that, and then boasted with his impertinent proclamation which betrays his infinite ignorance and conceit: I am your supreme Lord, he said.

Pharaoh's declaration betrays the fact that he was deceived by his people's ignorance and their submission to his authority. Nothing deceives tyrants more than the ignorance and the abject submission of the masses. A tyrant is in fact an individual who has no real power or authority. The ignorant, submissive masses simply bend their backs for him to ride, stretch out their necks for him to fit them with reins, hang down their heads to give him a chance to show his conceit, and forego their rights to be respected and honoured, thus giving him a chance to tyrannise. The masses do all this because they are deceived and afraid at the same time. Their fear has no real basis except in their imagination. The tyrant, an individual, can never be stronger than thousands or millions, should they attach the proper value to their humanity, dignity, self-respect and freedom. Every individual in the nation is a match for the tyrant in terms of power. No one could tyrannise in a nation which is sane, or which knows its true Lord, believes in Him and refuses to submit to any creature who has no power over its destiny.

Pharaoh, however, found his people so ignorant, submissive and devoid of faith that he was able to make his insolent, blasphemous declaration, 'I am your supreme Lord!' He would have never dared to make it had he found that his nation had the qualities of general awareness, self-respect and faith in Allah.

With such an intolerable insolence on Pharaoh's part coming on top of his grim tyranny, the Supreme Power moved in: Allah smote him with the scourge of the life to come and that of this life as well. The scourge of the life to come is mentioned first because it is much harsher and perpetual. It is indeed the real punishment for the tyrants and the transgressors because of its severity and endlessness. It is also more appropriate to give it prominence since the life to come is the main theme of the surah. Besides, it fits perfectly with the general rhythm of the surah.

The scourge of this life is fearful and severe, but that of the life to come is much more so. Pharaoh had power, authority and glory, yet none of that was of any use to him. One can only imagine what will be the fate of the disbelievers who do not have similar power, authority or glory but still resist the call of Islam and try to suppress it.

Surely in this there is a lesson for the god fearing. Only those who know their true Lord and fear Him will benefit from the lessons of Pharaoh's history. Those who do not fear Allah will continue in their erring ways until they reach their appointed end, when they shall suffer the scourge of both this life and the life to come.

Wassalam

Bismillah irrahman irrahim

Assalamu alaikum

The Tafsir of Surat An-Nazi`at

(Chapter - 79) Continued (34-41)

Which was revealed in Makkah

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

Tafsir ibn kathir

(34. But when there comes the Greatest Catastrophe) (35. The Day when man shall remember what he strove for.) (36. And Hell shall be made apparent for whoever sees.) (37. Then for him who transgressed) (38. And preferred the life of this world,) (39. Verily, his abode will be the Hell;) (40. But as for him who feared standing before his Lord, and forbade himself from desire.) (41. Verily, Paradise will be his abode.)

The Day of Judgement, its Pleasures and Hell, and that its Time is not known

Allah says,

 (But when there comes the Great Catastrophe)

This refers to the Day of Judgement. This has been said by Ibn `Abbas.[1][23] It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says,

 (And the Hour will be more grievous and more bitter.) (54:46)

Then Allah says,

 (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,

 (On the Day will man remember, but how will that remembrance avail him) (89:23)

Then Allah says,

(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.

 (Then for him who transgressed)

meaning, who rebels and behaves arrogantly.

 (And preferred the life of this world,)

meaning, he gives it precedence over the matters of his religion and his Hereafter.

 (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.

(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.

 (Verily Paradise will be his abode.)

meaning, his final abode, his destination, and his place of return will be the spacious Paradise.

Tafheem-ul-Quran

(79:34) Then, when the great Disaster befalls *19

*19 This implies the Resurrection for which the words at-Taammat alkubra have been used. Taammah by itself is a grievous calamity which afflicts everybody. Then it has been further qualified by the word kubra (great), which shows that the mere word taammah is not enough to describe fully its intensity and severity.

(79:35) the Day when man shall remember whatever he had striven for *20

*20 That is, "When man will see that the same Day of accountability of which he was being foretold in the world, has come, he will start remembering each one of his misdeeds done in the world even before his records are handed over to him. Some people experience this even in the world. if at some time they come across a dangerous situation suddenly when death seems to be staring them in the face, their whole life-film flashes across their mind's eye all at once.

(79:36) and Hell shall be laid open for everyone to see, (79:37) then the one who had rebelled (79:38) and preferred the life of the world, (79:39) Hell shall be his home. (79:40) As for him who had feared to stand before his Lord and restrained himself from evil desires, (79:41) Paradise shall be his home. 

Here, in a few words, it has been told briefly what shall be the criterion of the final judgement in the Hereafter. One kind of the conduct of life in the world is that transgressing all bounds of service man should rebel against his God and should make up his mind that he would seek only the benefits and pleasures of this world in whatever way they could be sought and achieved. The other kind of conduct is that while man passes life in the world he should constantly keep in view the truth that ultimately one day he has to stand before his Lord, and should refrain from fulfilling the evil desires of the self only for the fear that if he earned an unlawful benefit in obedience to his self, or enjoyed an evil pleasure, what answer he would give to his Lord. The criterion of the judgement in the Hereafter will be which of the two kinds of conduct he adopted in the world. If he had adopted the first kind of conduct, his permanent abode would be Hell, and if he had adopted the second kind of conduct, his permanent home would be Paradise.

Fi Zilal al Quran

Then, when the Greatest Catastrophe comes on the day when man shall call to mind what he has done, When Hell is brought in sight of all who are looking on; then, he who tyrannised and transgressed and chose this present life will have Hell for his dwelling place. But he who feared to stand before his Lord and forbade his soul its caprice will dwell in Paradise.

After all these introductory scenes and inspiring touches comes the statement concerning the "Greatest Catastrophe" accompanied by the distribution of rewards for actions alone in this life. The rewards are portrayed in scenes which fit in harmoniously with the Greatest Catastrophe: Then, when the Greatest Catastrophe comes, on the day when man will call to mind what he has done, when Hell is brought in sight of all who are looking on; then, he who has transgressed and chosen this present life will have Hell for his dwelling place. But he who feared to stand before His Lord and forbade his soul its caprice will dwell in Paradise.

Hence the reality touched upon in this part of the surah serves as an introduction to the reality of the hereafter which is the main theme of the surah.

Then, when the Createst Catastrophe comes, on the day when man will call to mind what he has done, when Hell is brought in sight of all who are looking on; then, he who transgressed and chose this present life will have Hell for his dwelling place. But he who feared to stand before his Lord and for bade his soul its caprice will dwell in Paradise.

This present life is a period of comfort and enjoyment which are given in precise and accurate measure. Its duration is determined according to the overall planning relating to the universe and human life. Its comfort and enjoyment will end at the time appointed for their expiry. When the Greatest Catastrophe comes it ravages all and overwhelms all. The fleeting comfort of this life is extinguished, the whole universe, its built heaven, spread out earth, firm mountains are overturned and all living creatures are overwhelmed. At that moment "man will call to mind what he has done." He might have been distracted by the events and comforts of this life and he might have overlooked what he had done. But he will recall it all then, when remembrance brings to him nothing but sadness and grief as he realises what miserable end he is facing.

When Hell is brought in sight of all who are looking on. The term used here for "bringing in sight" is particularly powerful. It is rich in its connotations and makes the rhythm even stronger. The result is that the image is so vivid that we almost see the whole scene in front of us now.

Then, people will have different destinies and the aim of the earlier planning of the first life will be revealed:

Then, he who tyrannised and transgressed and chose this present life will have Hell for his dwelling place. The two verbs "tyrannise" and "transgress" are used here to render the meaning of one Arabic term, namely, "tyrannise" which is used here, as elsewhere in the Qur'an, in a much wider sense than strict despotism of rulers and dictators. "Tyranny" is used here as synonymous with exceeding the limits of right and truth. Hence these three verses refer to all those who transgress the boundaries of right, prefer this life to the future life, taking no heed of the latter.

Since consciousness of the hereafter defines the values and standards to be applied, he who prefers this present life will suffer a breakdown of values and standards which results in his adoption of faulty standards of behaviour. This puts him in the category of despots and transgressors. Thus, Hell which is brought in sight of everybody on the day of the Catastrophe will be "his dwelling place ". But he who feared to stand before his Lord and forbade his soul its caprice will dwell in Paradise.

The one who fears to stand in front of Allah does not indulge in sin. If he slips and commits a sin, in a moment of human weakness, his fear of facing Allah will lead him to repent and pray for forgiveness. Thus he remains within the area of obedience, the central point of which is the control of one's caprice and desires. Indulgence of desire and caprice is essentially the cause of all forms of tyranny and transgression. It is the spring of evil. Man hardly ever falls for any reason other than succumbing to caprice and desire. Ignorance is easy to cure. Desire, after ignorance has been cured, is the plague which requires a long and hard struggle to overcome. The fear of Allah is the solid defence against the violent attacks of desire. Indeed, there is hardly any other defence which can withstand such attacks. Hence, the surah mentions the fear of Allah and the control of caprice together in one verse. This fact is here asserted by Allah, the Creator of man and the only one Who knows the human soul, its weaknesses and their effective cure.

Allah does not ask man to suppress his desires, because He knows that it is not possible for him to do so. He simply asks man to control his desires and not to let them control him. He tells him that fear of standing before his Lord, the Almighty, should be of great help to him. He has fixed his reward for this hard struggle: Paradise as a dwelling place. For Allah knows perfectly well the hardships involved in this struggle and the high standards to which man is elevated by it. This struggle, self-control and elevation help man fulfil his humanity. Such fulfillment cannot be achieved by giving way to all distress, and following caprice wherever it leads, on the pretext that desire and caprice are part of human nature. Allah, who made man sensitive to certain urges, also gave him the ability to control such urges by self discipline. He also gives him Paradise as a reward when he wins and elevates himself to the high standard of humanity.

There are two types of freedom. The first is the one achieved through scoring a victory over one's desires and releasing oneself from the chains of caprice. When man achieves such a victory he finds himself able to fulfil these desires and caprices in a controlled and balanced way which emphasises man's freedom of choice. This type of freedom is the human type, the one which suits the honour Allah has bestowed on man. The other type is the animal freedom, represented in man's defeat, his enslavement by his desires, and his loss of control over himself. This type of freedom is advocated only by those who have lost their humanity, so they try to cover their slavery with a dress of deceptive freedom.

The first type is enjoyed by those who elevate and prepare themselves for the sublime and free life in their future dwelling place of Paradise. The second is indulged in by those who sink into the cesspool of desire, thus preparing themselves for Hell where they are deprived of their humanity. The end is the natural one, in both cases, according to Islam which gives everything its true and proper value.  

Wassalam

Bismillah irrahman irrahim

Assalamu alaikum

The Tafsir of Surah `Abasa

(Chapter - 80)

Which was revealed in Makkah

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

Tafsir ibn kathir

(1. He frowned and turned away.) (2. Because there came to him the blind man.) (3. And how can you know that he might become pure) (4. Or he might receive admonition, and the admonition might profit him) (5. As for him who thinks himself self-sufficient,) (6. To him you attend;) (7. What does it matter to you if he will not become pure) (8. But as for him who came to you running,) (9. And is afraid.) (10. Of him you are neglectful and divert your attention to another.)

The Prophet being reprimanded because He frowned at a Weak Man

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,

 (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.

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

meaning, he may receive admonition and abstain from the forbidden.

 (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.'

 (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.'

 (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.'

 (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,

 (He frowned and turned away.) ''This was revealed about Ibn Umm Maktum, the blind man. He came to the messenger of Allah and began saying �Guide me.� At the time the messeneger of Allah had a man with him who was one of the great leaders of the idolators. So the Prophet turned away from him (Ibn Umm Maktum) and faced the other man and said,

''Do you think that there is a problem with what I am saying? ''

The man said ''No!'' So it was about this that

 (He frowned and turned away.) was revealed.''[1][1]

At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by `A'ishah.[2][2] I say it is reported like this in Al-Muwatta'[3][3] as well.

Tafheem-ul-Quran

(80:1) He frowned and turned away his face (80:2) because there came up to him the blind man. *1

*1 The style of this first sentence is elegant and subtle. Although in the following sentences the Holy Prophet (upon whom be peace) has been directly addressed, which by itself shows that the act of frowning and turning aside had issued forth from him, the discourse has been opened in a manner as though it was not he but some one else who had so acted. By this style the Holy Prophet (upon whom be peace), by a subtle method, has been made to realize that it was an act unseemly for him. Had somebody familiar with his high morals witnessed it, he would have thought that it was not he but some other person who had behaved in that manner. The blind man referred to here implies, as we have explained in the Introduction, the well-known Companion, Hadrat Ibn Umm Maktum. Hafiz Ibn 'Abdul Barr in Al-Isti'ab and Hafiz Ibn Hajar in AI-Isbah have stated that he was a first cousin of the Holy Prophet's wife, Hadrat Khadijah. His mother, Umm Maktum, and Hadrat Khadijah's father, Khuwailid, were sister and brother to each other. After one knows his relationship with the Holy Prophet, there remains no room for the doubt that he had turned away from him regarding him as a poor man having a low station in life, and attended to the high-placed people, for he was the Holy Prophet's brother-in-law and a man of noble birth. The reason why the Holy Prophet had shown disregard for him is indicated by the word a ma (blind man), which Allah Himself has used as the cause of the Holy Prophet's inattention. That is, the Holy Prophet thought that even if a single man from among the people whom he was trying to bring to the right path, listened to him and was rightly guided, be could become a powerful means of strengthening Islam. On the contrary, Ibn Umm Maktum was a blind man, who could not prove to be so useful for Islam because of his disability as could one of the Quraish elders on becoming a Muslim. Therefore, he should not interrupt the conversation at that time; whatever he wanted to ask or learn, he could ask or learn at some later time.

(80:3) And what would make you know that he might reform, (80:4) or heed the admonition, and admonishing might profit him? (80:5) As for him who is indifferent,  (80:6) to him you attend, (80:7) though you would not be responsible if he did not reform. (80:8) And the one 'who comes to you running, of his own will,  (80:9) and fears, (80:10) from him you turn away. *2

*2 This is the real point which the Holy Prophet (upon whom be peace) had overlooked in the preaching of Islam on that occasion, and for teaching him the same Allah first reproved him on his treatment of Ibn Umm Maktum, and then ' told him what really deserved to occupy his attention as preacher of the Truth and what did not. There is a man whose apparent state clearly shows that he is a seeker after truth: he fears lest he should follow falsehood and invite Allah's wrath; therefore, he comes all the way in search of the knowledge of the true faith. There is another man, whose attitude clearly reflects that he has no desire for the truth; rather on the contrary, he regards himself as self-sufficient, having no desire to be guided to the right way. Between these two kinds of men one should not see whose becoming a Muslim would be of greater use for Islam and whose becoming a believer could not be of any use in its propagation. But one should see as to who was inclined to accept the guidance and reform himself, and who was least interested in this precious bargain. The first kind of man, whether he is blind, lame, crippled. or an indigent mendicant, who might apparently seem incapable of rendering any useful service in the propagation of Islam, is in any case a .valuable man for the preacher to the Truth. To him therefore he should attend, for the real object of this invitation is to reform the people, and the apparent state of the person shows that if he was instructed he would accept guidance. As for the other kind of man, the preacher has no need to pursue him, no matter how influential he is in society. For his attitude and conduct openly proclaim that he has no desire for reform; therefore, any effort made to reform him would be mere waste of time. If he has no desire to reform himself, he may nor the loss would be his, the preacher would not at all be accountable for it.