Meaning

Ayah

بسم الله الرحمن الرحيم

1. Concerning what matter are the mushriks inquisitive and arguing?

عَمَّ يَتَسَاءَلُونَ (1)

2. Regarding the Great News of Muhammad,

3. And the Day of Judgment, upon which they cannot agree.

4. Verily, the blasphemers shall soon know!

وَجَعَلْنَا اللَّيْلَ لِبَاسًا (10)

وَجَعَلْنَا النَّهَارَ مَعَاشًا (11)

THE EXPLANATION

1.  {عَمَّ يَتَسَاءَلُونَ}                    

          Concerning what are the mushriks‑‑those blasphemers of Makkah who associated partners with Allah--inquisitive and arguing?  It was narrated that when the Prophet, sallallahu ^alayhi wa sallam, was revealed as the Messenger of Allah, the mushriks started inquiring and arguing among themselves about the reason for his coming and about the subject of his Revelation. Hence, this ayah was revealed.  This was narrated by Ibn Jarir from the route of al-Hasan.

2.  {عَنِ النَّبَإِ الْعَظِيم}                 

          They were arguing about the great news of Muhammad, the Messenger of Allah, and the Message he brought; the news of the glorious Qur’an, the Resurrection, and the Day of Judgment.

3. {الَّذِي هُمْ فِيهِ مُخْتَلِفُون}        

         They argued and inquired about the Day of Judgment in which the mushriks of Makkah disbelieved and the believers confirmed its eventual happening.

4.  {كَلا سَيَعْلَمُون}                   

          [With certainty, the blasphemers shall soon know.]  The ayah starts with Kalla (كَلا).  Kalla (كَلا) signifies refuting the blasphemers who deny the Resurrection and the Day of Judgment.  The matter which the mushriks shall soon know is not mentioned specifically in the ayah to accentuate their fear of it.  The answer to what the mushriks will soon know is the severe chastisement that they will face for denying the Resurrection and the Day of Judgment.  This ayah refutes the mushriks and promises them with torture from Allah.

5.  {ثُمَّ كَلا سَيَعْلَمُون}              

          Again, with certainty, the blasphemers shall shortly know the torture that awaits them for denying the Resurrection and the Day of Judgment.  The repetition of the words of the previous ayah is of a corroborative nature, and strongly emphasizes the threat of severe punishment awaiting the blasphemer. 

The following verses (6-16) reflect the Power of Allah to resurrect and that He is the Creator.  Allah started by mentioning what humans occupy continuously.

6.  {أَلَمْ نَجْعَلِ الأَرْضَ مِهَادًا}      

          [Have we not made the earth a cradled carpet?]  Allah created the earth for the creation similar to a baby’s cradle, on which to sleep.  Allah made the earth easily worked and manageable for man’s use as a habitat.

7.  {وَالْجِبَالَ أَوْتَادًا}                  

          Allah created the mountains as stakes or pegs to hold the earth in place so that it does not tilt and throw its occupants off its surface.

8.  {وَخَلَقْنَاكُمْ أَزْوَاجًا}              

          Allah created diverse creations of different colors, shapes, and languages so that the proper lessons would be learned and the favored ones would be thankful and the less-favored ones patient.

9.  {وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا}           

          Allah made sleep the medium for silence and rest so that the people cease their movements that tired them during the day.

10. {وَجَعَلْنَا اللَّيْلَ لِبَاسًا}            

          Allah made the night a silent cover, veiling the things one does not like to reveal to others.

11.  {وَجَعَلْنَا النَّهَارَ مَعَاشًا}         

          Likewise, Allah made the daytime a time for earning ones living, running ones errands, and carrying out the matters of ones livelihood.

12.  {وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا}  

          Allah created seven (7), perfect, firmly-structured skies.

13.{ وَجَعَلْنَا سِرَاجًا وَهَّاجًا}        

          Allah created a shining sun, as Imam al-Bukhariyy narrated from the route of Ibn ^Abbas.  The sun is excessively hot and is fervidly burning.

14.  {وَأَنْزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا}               

          Allah sends abundant water pouring down from the clouds.

15.  {لِنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا}        

          With that water, Allah enables grains like wheat, barley, and other staple foods, as well as all the other plants (trees and grasses) to grow.

16.  {وَجَنَّاتٍ أَلْفَافًا}                 

          Likewise, with that water, Allah enables orchards with densely crowded vegetation to grow.

Once the blasphemers know that Allah has the power to create all these matters, would they not know that Allah has the power to recreate the creation on the Day of Judgment?

After Allah named some of the endowments which He bestowed on His slaves and from which they benefit, Allah said:

17.  {إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا}                         

          [The Day of Judgment shall sort out the truth from the untruth.]  It is a day predestined by Allah to be the appointed day that reveals the duration of this world and marks its end.

18.  {يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا}              

          On that day, Angel Israfil shall sound the Horn.  The reference in this ayah is to the last sound of the Horn which will mark the taking place of the Assembly.  The sounding of the Horn marks the beginning of the Resurrection.  The people shall rise in multitudes from their graves to the place of Assembly, as was narrated by Imam al-Bukhariyy from the route of Mujahid.

19.  {وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا}                    

          On that day the sky shall crack and have crevices. Ibn Kathir, Nafi^, Abu ^Amr, and ^Amir recited futtihat (َفُتِِّحَتِ) with a double ta'.  ^Asim, Hamzah and al-Kisa'iyy recited futihat (َفُِتِحَتِ) with a single ta'.

20.  {وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا}                    

          The mountains shall be removed from their places and completely destroyed.

21.  {إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا}   

          Surely Hell shall monitor the blasphemer and ambush him.  Hellfire now lies awaiting the Day of Judgment when it will inflict its torture on those who deserve it.  The blasphemer shall enter Hell and be imprisoned therein forever.  May Allah protect us from Hell.

22.  {لِلطَّاغِينَ مَآبًا}                   

          Hell shall be the final destination and the everlastingly dwelling place for those who transgress in their religion by committing blasphemy.  May Allah protect us.

23.  {لابِثِينَ فِيهَا أَحْقَابًا}            

          Al-Kisa'iyy recited labithina (لبثين) without the alif of extension and the meaning is the same.  The blasphemers shall dwell in Hell as long as ages last--and the ages shall not come to an end.  When one age lapses, another starts, and so on the case shall be as such perpetually.  The term ‘age’ huqb (حقب), the singular form of ‘ages’ ahqab (احقاب) is eighty (80) years.  Al-Qushayriyy said:  The meaning is that they shall be there forever.

          Some people, such as Jahm Ibn Safwan, the head of the Jahmiyyah faction, falsely claim that Hellfire will cease to exist.  Some try to use this ayah and the meaning of the word huqb out of its proper context to justify this false claim that Hellfire will cease to exist.  There is nothing in the aforementioned ayah or in any other ayah which gives credence to their incorrect statement.  On the contrary, many ayahs talk about the perpetuity of Hellfire and the perpetuity of the torture of the blasphemers therein.  As such, the Muslim scholars have judged as blasphemers those who claim that Hellfire ceases to exist.  Among those scholars is the Hafidh and Mujtahid, Imam Taqqiyyuddin as-Subkiyy.  He stated this judgment in his treatise, Al-I^tibar Bibaqa’ Al-Jannah Wan-Nar, in which he refuted Ibn Taymiyah’s claim that Hellfire comes to an end.

          Among the other strayings of Ibn Taymiyah is his claim that the kind of the world is eternal.  He mentioned this in more than five (5) of his books.  His creed is a blasphemous creed by the consensus of the scholars, as was mentioned by az-Zarkashiyy and Ibn Daqiq al-^Id. Other scholars also mentioned the same thing such as the  Hafidh Ibn Hajar (in his Explanation of al-Bukhariyy), and al-Qadi ^Iyyad, the Maliki scholar.  So do not be deceived by Ibn Taymiyah’s attempt at embellishing his poisonous creed.

24.  {لا يَذُوقُونَ فِيهَا بَرْدًا وَلا شَرَابًا}                   

          The blasphemers in Hell shall not taste the enjoyable cold drinks or any other drinks.

25.  {إِلا حَمِيمًا وَغَسَّاقًا}           

          The term illa (إلا) in this ayah gives an exception to the saying of Allah, wala sharaba (وَلا شَرَابًا) (nor any other drinks) in the previous ayah.  The meaning is that the blasphemers will only drink continually fervidly-boiling water that burns them and dense puss.  Ibn Kathir, Nafi^, Abu ^Amr, ^Amir, and Shu^bah recited ghasaqa (غساقا) with a single sin.  Hafs from the route of ^Asim, Hamzah, and Al-Kisa'iyy recited with a double sin (ghassaqa) (غسَّاقا).

26.  {جَزَاءً وِفَاقًا}                     

          This torture is commensurate with their ill deeds and their blasphemy.

27.  {إِنَّهُمْ كَانُوا لا يَرْجُونَ حِسَابًا}                     

          Imam al-Bukhariyy narrated from the route of Mujahid that this ayah means [they (the blasphemers) did not fear the Day of Judgment.]  They did not fear the Day of Judgment because they did not believe in it. 

28.  {وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا}        

          They exaggerated in belying the verses of the Qur’an.

29.  {وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا} 

          All the punishable and rewardable deeds are recorded in the Guarded Tablet for requital by Allah.  Among the recorded deeds is the blasphemers’ belying of the Qur’an. Likewise, the angels count the sins of the sinners and record them in books.

30.  {فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلا عَذَابًا}                    

          Their perpetually increasing torture results from their denial of the Day of Judgment and from belying the Qur’an. The blasphemers are severely scolded in this verse and the severity of the punishment is clearly stated.  They will receive nothing but more torture!  Ibn Abu Hatim narrated from the route of Abu Barzah al-Aslamiyy that this ayah is the most severe of all the ayahs on the blasphemers and that it clarifies that in the Hereafter the blasphemers have no hope that their torture will lessen or stop.

The next ayahs (31-36) talk about the situation of the pious in the Hereafter.

31.  {إِنَّ لِلْمُتَّقِينَ مَفَازًا}             

          The righteous God-fearing person is the one who fulfills the obligations and refrains from the prohibitions.  These righteous God-fearing people shall be victorious winners.  They will be lead away from Hellfire and admitted to Paradise.

32.  {حَدَائِقَ وَأَعْنَابًا}                 

          In Paradise, the righteous ones shall have orchards filled with various fruit-bearing trees.

33.  {وَكَوَاعِبَ أَتْرَابًا}               

          And young beautiful maidens equal in age.

34.  {وَكَأْسًا دِهَاقًا}                  

          And a cup filled to the brim with a pure drink.

35.  {لا يَسْمَعُونَ فِيهَا لَغْوًا وَلا كِذَّابًا}                  

          In Paradise, they shall not hear any lies or vanities, and no one shall belie the other. ^Aliyy recited Kidhaba (كذابا) with a single dhal. Al-Kisa'iyy recited both single and double dhal and the rest of the reciters recited double dhal.

36.  {جَزَاءً مِنْ رَبِّكَ عَطَاءً حِسَابًا}                       

          Allah shall reward the God-fearing ones with many endowments and luxuries, and this is a generosity from Him.

37.  {رَبِّ السَّمَوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَنِ لا يَمْلِكُونَ مِنْهُ خِطَابًا}                    

          Allah, Who is ar-Rahman, is the Owner of the Heavens and the Earth and all what is between them.  Hence, the occupants of the Heavens and Earth are not entitled to object to Allah regarding reward or punishment, because they are fully owned by Him.  This however, does not conflict with the intercession Allah grants to whomever He willed.  Al-Bukhariyy narrated from the route of Mujahid that la yamlikuna minhu khitaba (لا يَمْلِكُونَ مِنْهُ خِطَابًا) means, ‘none shall speak to Him unless permitted by Allah.’

Nafi^, Ibn Kathir, Abu ^Amr and Al-Mufaddal recited with dammah on the ba' in rabbu (ربّ ) and on the nun in Ar-Rahmanu (الرحمنِِ). Read as such the meaning would be, 'Allah is the Lord of Heaven and Earth.'

^Asim and Ibn ^Amir recited with a kasrah on the ba' in rabbi (ربّ) and the nun in Ar-Rahmani (الرحمنِِ). Read as such Ar-Rahmani (الرحمنِِ) would be an adjective to rabbi (ربّ).

Hamzah and Al-Kisa'iyy recited with a kasrah on the ba' and a dammah on the nun. Al-Farra' chose this recitation and a group of reciters concurred with him.

38.  {يَوْمَ يَقُومُ الرُّوحُ وَالْمَلائِكَةُ صَفًّا لا يَتَكَلَّمُونَ إِلا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا} 

          On the Day of Judgment, Jibril and the angels, who are among the highest esteemed and honored creations of Allah, shall stand silently in ranks out of glorification to their Lord. None shall intercede except those who are permitted by Allah among the believers and angels, who say what is correct.  Imam al-Bukhariyy narrated from the route of Mujahid that wa qala sawaba (وَقَالَ صَوَابًا) means ‘he said the correct thing in this world and implemented it.’  To those whose hearts are asleep in this life, the happening of the Day of Judgment is a far-fetched matter.  However, beyond doubt it will occur.  Its happening is a reality.  The believers and the blasphemers shall see a record of their deeds, whether good or evil. Proofs of their deeds will be established and presented and will either support or convict the person. 

          Abu Hurayrah and Ibn ^Umar said:  Allah resurrects the animals and the accounts among them will be settled.  Then they will be told to turn into soil, and into soil they will turn. The blasphemer shall hope the same for himself, that is, to turn into soil (like the animals).  The saying of Allah (Surah at-Takwir, 5) {وَإِذَا الْوُحُوشُ حُشِرَتْ} supports that the animals will be resurrected so that the accounts among them will be settled.  Pertaining to the narration of Muslim that the Messenger of Allah said:

<<لَتُؤَدَّنَّ الحقوق الى أهلها يوم القيامة حتى يُقادَ للشاة الجلحاء من الشاة القرناء >>

This means: <<The ones with rights owed to them shall receive them on the Day of Judgment, even the butted hornless lamb shall receive its right from the one with horns which butted him>>, Mujahid said:  The animals shall be resurrected and the butted one shall butt the one who butted him, and the poked one shall poke the one who poked him. 

          The aforementioned ayah and hadith contain the proof that animals do have a soul, whereas plants, although they grow and develop, do not have a soul.  Plants do not feel pain when harvested, whereas a lamb will feel pain when slaughtered.  The one who claims that animals do not have a soul has belied the Qur’an and the hadith.  Allah is wiser and knows best.

39.  {ذَلِكَ الْيَوْمُ الْحَقُّ فَمَنْ شَاءَ اتَّخَذَ إِلَى رَبِّهِ مَآبًا}                        

          The Day of Judgment is confirmed and shall definitely occur at its pre-appointed time.  Let the one who wants safety in the Hereafter follow the straight path.  This ayah does not give a choice, rather it gives a promise of reward if one follows the correct path, and a threat of castigation if one chooses otherwise.

40.  {إِنَّا أَنْذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنْظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَالَيْتَنِي كُنْتُ تُرَابًا} 

The torture of the hereafter that Allah warned against shall soon occur. On the Day of Judgment the human being shall see his deeds, whether good or evil, affixed in his journal.               

This is a reaffirmation of the promise of reward and the threat of punishment and a warning about the torture in the Hereafter.