Maarif-ul-Quran — Al-Qiyamah 75:1 – An-Nazi'at 79:46

Commentary لَآ اُقْسِمُ بِيَوْمِ الْقِيٰمَةِ وَلَآ اُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (I swear by the Day of Resurrection, [ 1] and I swear by the self-reproaching conscience, (that Resurrection is a reality.)...75:1-2). The negative particle la 'nay' prefixed to the oath in this context has no meaning. When the object of oath is to refute the false thought of an opponent, this redundant negative particle is used before oath. This usage is commonplace in Arabic idiom. Such usage is sometimes employed in our language [ in Urdu ] as well [ as an answer to some objection or in repudiation of what is said before or ] to emphasize an important subject. This Surah refutes and rebuts doubts about the possibility of the Resurrection by the rejecters. The Surah first swears an oath by the Resurrection, and then by the self-reproaching conscience. The complement or subject of oath is contextually understood - the Day of Resurrection is a reality and it shall come to pass. The object of oath in verse [ 1] is to affirm and emphasize the importance of the subject about which an oath is taken. In this instance, it is the Resurrection. In verse [ 2], the object of oath is to lay emphasis on the importance of self-reproaching conscience and its acceptability in the sight of Allah. The word nafs means 'soul' or 'life' and the word lawwamah is derived from lawm signifying 'reproach or upbraid'. The phrase refers to the human conscience that upbraids him for doing bad deeds. It upbraids him not only for doing bad deeds, but also for doing good deeds - 'why did you not do more good, and attain higher stages [ of development ]?' In short, a perfect believer reproaches and upbraids himself all the time whether doing good or bad. His reproaching himself for bad deeds is quite understandable, but why should he reproach, blame or criticize himself for good deeds? He should try to reach for higher goals in life by doing better deeds. He upbraids himself for missing out on that score. This interpretation is reported from Sayyidna Ibn ` Abbas and other leading authorities on Tafsir [ Ibn Kathir and others ]. On the same basis, Sayyidna Hasan al-Basri interpreted nafs lawwamah as nafs mu'minah meaning, the 'believing soul' and said that 'By Allah! A believer at all times upbraids his own self. It is obvious why he should reproach himself when he commits evil. He reproaches himself when he does good deeds as well, because he feels that he has not performed his duties of servitude and Divine worship adequately. He feels that he has not fulfilled and consummated his obligations of slave-hood perfectly. Therefore, he reproaches himself for his shortcomings in the performance of his duties and obligations.'

Interpretation of Lawwarnah Sayyidna Ibn ` Abbas, Hasan al-Basri and others have expressed the view that Allah has sworn an oath by the self-reproaching conscience in order to show honour for the believing souls who take account of their deeds, regret, and feel sorry for, their shortcomings and reproach themselves. Three kinds of Nafs The foregoing interpretation of An-nafs-ul-lawwamah embraces An-nafs-ul-mutma` innah. The two terms are titles of a God-fearing person. In Sufi terminology, we come across the following concepts. The noble Sufis say that man in his nature goes through three stages of human development. The first stage is called ] An-nafs-ul-ammarah 'the self that tempts (to evil) ' as said by the Holy Qur'an: اِنَّ النَّفْسَ لَاَمَّارَةٌۢ بِالسُّوْۗءِ '...Surely, man's inner self often incites to evil_[ 12:53] ' The second stage of development is called An-nafs-ul-lawwamah 'the self that blames' - translated above as 'the self-reproaching conscience'. The first stage is developed into the second stage when the traveler perform righteousness, and exerts himself in riyadah 'ascetic discipline' and mujahadah 'spiritual struggle'. This Self is conscious of its own imperfections. It regrets its evils and shortcomings, but it is not completely cut off from the evils. The third and highest stage of development is called An-nafs-ul-mutma'innah 'the self at peace'. This self develops into this stage when it progressively performs righteousness and attains Divine nearness and applies the sacred laws of Shari` ah so rigorously that Shari'ah becomes his nature and develops a natural hatred for anything contrary to Shari` ah . The title of the self at this stage is mutma'innah.

Interpretation of Lawwarnah Sayyidna Ibn ` Abbas, Hasan al-Basri and others have expressed the view that Allah has sworn an oath by the self-reproaching conscience in order to show honour for the believing souls who take account of their deeds, regret, and feel sorry for, their shortcomings and reproach themselves. Three kinds of Nafs The foregoing interpretation of An-nafs-ul-lawwamah embraces An-nafs-ul-mutma` innah. The two terms are titles of a God-fearing person. In Sufi terminology, we come across the following concepts. The noble Sufis say that man in his nature goes through three stages of human development. The first stage is called ] An-nafs-ul-ammarah 'the self that tempts (to evil) ' as said by the Holy Qur'an: اِنَّ النَّفْسَ لَاَمَّارَةٌۢ بِالسُّوْۗءِ '...Surely, man's inner self often incites to evil_[ 12:53] ' The second stage of development is called An-nafs-ul-lawwamah 'the self that blames' - translated above as 'the self-reproaching conscience'. The first stage is developed into the second stage when the traveler perform righteousness, and exerts himself in riyadah 'ascetic discipline' and mujahadah 'spiritual struggle'. This Self is conscious of its own imperfections. It regrets its evils and shortcomings, but it is not completely cut off from the evils. The third and highest stage of development is called An-nafs-ul-mutma'innah 'the self at peace'. This self develops into this stage when it progressively performs righteousness and attains Divine nearness and applies the sacred laws of Shari` ah so rigorously that Shari'ah becomes his nature and develops a natural hatred for anything contrary to Shari` ah . The title of the self at this stage is mutma'innah.

Then an oft-repeated objection of the disbelievers is mentioned, that is, when they are dead and reduced to bones and dust, how will they be raised again to life. The following verse rebuts this objection, thus: بَلٰى قٰدِرِيْنَ عَلٰٓي اَنْ نُّسَوِّيَ بَنَانَهٗ (Yes! We are able to reset [ even ] his fingertips perfectly... 75:4). Man is amazed and surprised and thinks that Allah is unable to gather his tiny particles that have been scattered and reassemble his decomposed bones and give him a new life. The verse effectively rebuts this objection by saying that this has happened once before. Every man who grows and develops in the world, his body is composed of particles and elements gathered from different parts of the world. Allah has infinite power to do anything. He will gather the disintegrated bones and the scattered particles of man from different parts of the world and give them life again, as he did the first time. It is not impossible for Him to breathe soul into his structure the second time, as it was not impossible the first time. Why should it be surprising? Divine Wonders in the Resurrection of Bodies Allah is able not only to raise man's dead body again, but also to reconstruct every part of his body perfectly up to the minute detail of the very delicate fingertips and individual fingerprints. Man will be given the same body as he had in his worldly life without the slightest difference. Since the inception of time until the end of the world, zillions of human beings of different shapes and sizes come and die. Even if anyone remembers them, it is an impossible task to recompose them precisely. But Allah says in the verse under comment that He is quite able to recreate not only the large limbs, members and organs of the dead, but He is also able to put together his fingertips. The word Banan 'fingertips' is specially mentioned here because they are among the smallest parts of the body. If Allah is able to recreate such small parts [ with such precision ], it would not be impossible for Him to recreate the larger limbs of the body, such as arms or hands or legs or feet. Another reason why banan 'fingertips' finds a special mention is that Allah has characterized every human body with some identification marks through which one person could be distinctly recognized and distinguished from the other. For instance, the human face is no more than a few square centimeters; yet it has such distinctive characteristics that no two faces look exactly alike. Despite man's tongue and throat being alike, the sounds and voices of young and old, and of men and women are easily distinguishable. Even more amazing than this, are the fingertips and fingerprints. No two thumbprints or fingerprints are alike. Fingertips look alike, but the fingerprints are different. There are zillions of human beings, but the patterns of lines on the skins of the fingers is distinctly recognizable. Thumbprints have played a decisive role in court decisions and judgments. Technical analysis reveals that the patterns of lines are not only on the skin of the thumbs, but also on the skins of all the fingers - distinguishable and recognizable. In sum, man is amazed as to how Allah will reassemble his bones and give him a new life again, but he should think further than this. He will be raised with the same face, shape and size, and with the same distinctive features, so much so that his fingertips and fingerprints will be reshaped as they were in the first instance of his creation. Fa-tabarak Allahu Ahsanul khaliqin - 'Glorious is Allah, the Best of Creators!'

بَلْ يُرِيْدُ الْاِنْسَانُ لِيَفْجُرَ اَمَامَهٗ (But man wishes to go on violating Allah's injunctions [ even in future ] ahead of him...75:5). The word amam signifies 'ahead or future'. The verse purports to say that the unbeliever or the unmindful man does not ponder over the manifestations of Divine Omnipotence, so that he may regret his denial in the past and make amends for the future. In fact, he wishes to persist in his denial, polytheism and sins even in the future.

بَلْ يُرِيْدُ الْاِنْسَانُ لِيَفْجُرَ اَمَامَهٗ (But man wishes to go on violating Allah's injunctions [ even in future ] ahead of him...75:5). The word amam signifies 'ahead or future'. The verse purports to say that the unbeliever or the unmindful man does not ponder over the manifestations of Divine Omnipotence, so that he may regret his denial in the past and make amends for the future. In fact, he wishes to persist in his denial, polytheism and sins even in the future.

فَاِذَا بَرِقَ الْبَصَرُ وَخَسَفَ الْقَمَرُ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (So, when the eyes will be dazzled, and the moon will lose its light, and the sun and the moon will be joined together,...75:7-9). This describes the scenes of the Resurrection. The verb bariqa means for the eyes 'to be dazzled and unable to see'. On the Day of Resurrection, the eyes of all will be dazzled and will not be able to see consistently. The verb khasafa is derived from khusuf which means 'to lose light and become dark'. The verse purports to say that the moon will lose its light or will be eclipsed. The statement that 'the sun and the moon will be joined together' signifies that not only the moon will lose its light, but also the sun will be eclipsed. Astronomers have discovered that the sun has the original light, and the light of the moon is borrowed from the sun. Allah says that the sun and the moon on the Day of Resurrection will be fused together, so that they both will lose their lights. Some scholars interpret this statement to mean that on that Day the sun and the moon will rise from the same point, as some narratives report. And Allah know best!

فَاِذَا بَرِقَ الْبَصَرُ وَخَسَفَ الْقَمَرُ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (So, when the eyes will be dazzled, and the moon will lose its light, and the sun and the moon will be joined together,...75:7-9). This describes the scenes of the Resurrection. The verb bariqa means for the eyes 'to be dazzled and unable to see'. On the Day of Resurrection, the eyes of all will be dazzled and will not be able to see consistently. The verb khasafa is derived from khusuf which means 'to lose light and become dark'. The verse purports to say that the moon will lose its light or will be eclipsed. The statement that 'the sun and the moon will be joined together' signifies that not only the moon will lose its light, but also the sun will be eclipsed. Astronomers have discovered that the sun has the original light, and the light of the moon is borrowed from the sun. Allah says that the sun and the moon on the Day of Resurrection will be fused together, so that they both will lose their lights. Some scholars interpret this statement to mean that on that Day the sun and the moon will rise from the same point, as some narratives report. And Allah know best!

فَاِذَا بَرِقَ الْبَصَرُ وَخَسَفَ الْقَمَرُ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (So, when the eyes will be dazzled, and the moon will lose its light, and the sun and the moon will be joined together,...75:7-9). This describes the scenes of the Resurrection. The verb bariqa means for the eyes 'to be dazzled and unable to see'. On the Day of Resurrection, the eyes of all will be dazzled and will not be able to see consistently. The verb khasafa is derived from khusuf which means 'to lose light and become dark'. The verse purports to say that the moon will lose its light or will be eclipsed. The statement that 'the sun and the moon will be joined together' signifies that not only the moon will lose its light, but also the sun will be eclipsed. Astronomers have discovered that the sun has the original light, and the light of the moon is borrowed from the sun. Allah says that the sun and the moon on the Day of Resurrection will be fused together, so that they both will lose their lights. Some scholars interpret this statement to mean that on that Day the sun and the moon will rise from the same point, as some narratives report. And Allah know best!

فَاِذَا بَرِقَ الْبَصَرُ وَخَسَفَ الْقَمَرُ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (So, when the eyes will be dazzled, and the moon will lose its light, and the sun and the moon will be joined together,...75:7-9). This describes the scenes of the Resurrection. The verb bariqa means for the eyes 'to be dazzled and unable to see'. On the Day of Resurrection, the eyes of all will be dazzled and will not be able to see consistently. The verb khasafa is derived from khusuf which means 'to lose light and become dark'. The verse purports to say that the moon will lose its light or will be eclipsed. The statement that 'the sun and the moon will be joined together' signifies that not only the moon will lose its light, but also the sun will be eclipsed. Astronomers have discovered that the sun has the original light, and the light of the moon is borrowed from the sun. Allah says that the sun and the moon on the Day of Resurrection will be fused together, so that they both will lose their lights. Some scholars interpret this statement to mean that on that Day the sun and the moon will rise from the same point, as some narratives report. And Allah know best!

فَاِذَا بَرِقَ الْبَصَرُ وَخَسَفَ الْقَمَرُ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (So, when the eyes will be dazzled, and the moon will lose its light, and the sun and the moon will be joined together,...75:7-9). This describes the scenes of the Resurrection. The verb bariqa means for the eyes 'to be dazzled and unable to see'. On the Day of Resurrection, the eyes of all will be dazzled and will not be able to see consistently. The verb khasafa is derived from khusuf which means 'to lose light and become dark'. The verse purports to say that the moon will lose its light or will be eclipsed. The statement that 'the sun and the moon will be joined together' signifies that not only the moon will lose its light, but also the sun will be eclipsed. Astronomers have discovered that the sun has the original light, and the light of the moon is borrowed from the sun. Allah says that the sun and the moon on the Day of Resurrection will be fused together, so that they both will lose their lights. Some scholars interpret this statement to mean that on that Day the sun and the moon will rise from the same point, as some narratives report. And Allah know best!

فَاِذَا بَرِقَ الْبَصَرُ وَخَسَفَ الْقَمَرُ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (So, when the eyes will be dazzled, and the moon will lose its light, and the sun and the moon will be joined together,...75:7-9). This describes the scenes of the Resurrection. The verb bariqa means for the eyes 'to be dazzled and unable to see'. On the Day of Resurrection, the eyes of all will be dazzled and will not be able to see consistently. The verb khasafa is derived from khusuf which means 'to lose light and become dark'. The verse purports to say that the moon will lose its light or will be eclipsed. The statement that 'the sun and the moon will be joined together' signifies that not only the moon will lose its light, but also the sun will be eclipsed. Astronomers have discovered that the sun has the original light, and the light of the moon is borrowed from the sun. Allah says that the sun and the moon on the Day of Resurrection will be fused together, so that they both will lose their lights. Some scholars interpret this statement to mean that on that Day the sun and the moon will rise from the same point, as some narratives report. And Allah know best!

يُنَبَّؤُا الْاِنْسَانُ يَوْمَىِٕذٍۢ بِمَا قَدَّمَ وَاَخَّرَ (Man will be informed of what he sent ahead, and what he left behind....75:13). Sayyidna ` Abdullah Ibn Masud and Ibn ` Abbas are reported to have said that 'what he sent ahead' refers to the good deeds he has sent forth before his death. The words 'what he left behind' refers to the good or bad, useful or harmful custom he invented and left behind which people follow. He will continue to receive its reward or punishment. Qatadah said that 'what he sent ahead' refers to a good deed he did in his lifetime; and 'what he left behind' refers to a good deed he could have done but did not do and wasted his time or opportunity.

بَلِ الْاِنْسَانُ عَلٰي نَفْسِهٖ بَصِيْرَةٌ وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ (Rather, man will be a witness against himself, even though he may offer his excuses....75:14-15). One meaning of the words bash and basirah is 'to see'. Another meaning of basirah is 'evidence', as for instance in: قَدْ جَاۗءَكُمْ بَصَاۗىِٕرُ مِنْ رَّبِّكُمْ '...There have come to you evidences 1 from your Lord_[ 6:104] ' In this verse the word basa'ir is the plural of basirah and it means 'evidence, proof, argument or insight'. The word ma` adhir is the plural of mi` dhar meaning, 'excuse'. The verse purports to say that for purposes of following the procedures of fairness and justice, man will be shown each (1). Another meaning of the word is 'insights' according to which we have translated the verse 6:104 in the text. (Muhammad Taqi Usmani) of his deeds on the Plain of Reckoning, although in fact this will not be necessary for him, because every man knows what he does in this world, and he will recall his deeds in the Hereafter, even though he will make excuses. Furthermore, he will see all his good and bad actions on the Plain of Reckoning as the Qur'an says: وَوَجَدُوْا مَا عَمِلُوْا حَاضِرًا And they will find what they did all there_[ 18:49] ' If the word basirah is taken in the sense of 'evidence, or proof, the verse signifies that man will be a clear proof against himself, in spite of any excuses he might offer. However, man fails to realize that in this situation, the limbs of his own body [ his hearing, his sight, his two hands and his two legs ] will testify against him. This is the meaning of the words وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ 'even though he may offer his excuses. [ 75:15] '. Thus far, there was the description of the conditions and horrors of the Day of Resurrection. The next four verses are a special guidance for the Messenger of Allah to be followed by him at the time of revelation. When Jibra'il Amin descended with a set of verses, the Holy Prophet feared that there might be discrepancy in his listening and reciting it accordingly. His other fear was that he might forget some portion of it, or some word might escape his memory. As a result, when Jibra'il Amin recited a verse, he would exert himself in repeating the words immediately upon hearing them. In this manner, the strain would be multiplied. Allah revealed four verses in which he is advised not to exert himself so strenuously, because the matter has been simplified for him. Allah has taken upon Himself the responsibility of collecting it in his heart, making him recite it and conveying it to the people, thus: لَا تُحَرِّكْ بِهٖ لِسَانَكَ لِتَعْجَلَ بِهٖ اِنَّ عَلَيْنَا جَمْعَهٗ وَقُرْاٰنَه ٗ فَاِذَا قَرَاْنٰهُ فَاتَّبِعْ قُرْاٰنَهٗ ([ 0 Prophet,] do not move your tongue [ during revelation ] for [ reciting ] it [ the Qur'an ] so as you receive it in hurry. It is surely undertaken by Us to store it [ in your heart ], and to let it be recited [ by you after revelation is completed ]. Therefore, when it is recited by Us [ through the angel ], follow its recitation [ by concentration of your heart ].. .75:16-18). The word Qur'an here means 'recitation'. In other words, when Jibra'il I recites the Qur'an, you should not recite it along with him, but listen to it attentively. When its recitation is completed, follow its recitation. Here the words 'follow its recitation', by general consensus of the scholars, means 'when Jibra'il I recites, be silent and listen to it.' Muqtadis (those praying behind an Imam) should not recite the Qur'an in salah According to an authentic Hadith, Imam (one who leads a congregational prayer) in prayer is supposed to be followed by mugtadis (those who follow Imam). Therefore, they follow him. When the former bows, the latter must bow; and when he prostrates, the latter must all fall in prostration. In line with this principle, a Hadith in Sahih Muslim adds: 'When he [ the Imam ] recites, be silent and listen.' This explains the function of an Imam. In matters of bowing and prostrating, the followers should do as he does, that is, they should perform the acts of bowing and prostrating along with him. However, following him in the matter of recitation is different. When the Imam recites, the followers should be silent and listen. This is the argument of Imam Abu Hanifah and some other Imams in holding that the mugtadis should not recite when following an Imam in prayer. And Allah knows best!

بَلِ الْاِنْسَانُ عَلٰي نَفْسِهٖ بَصِيْرَةٌ وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ (Rather, man will be a witness against himself, even though he may offer his excuses....75:14-15). One meaning of the words bash and basirah is 'to see'. Another meaning of basirah is 'evidence', as for instance in: قَدْ جَاۗءَكُمْ بَصَاۗىِٕرُ مِنْ رَّبِّكُمْ '...There have come to you evidences 1 from your Lord_[ 6:104] ' In this verse the word basa'ir is the plural of basirah and it means 'evidence, proof, argument or insight'. The word ma` adhir is the plural of mi` dhar meaning, 'excuse'. The verse purports to say that for purposes of following the procedures of fairness and justice, man will be shown each (1). Another meaning of the word is 'insights' according to which we have translated the verse 6:104 in the text. (Muhammad Taqi Usmani) of his deeds on the Plain of Reckoning, although in fact this will not be necessary for him, because every man knows what he does in this world, and he will recall his deeds in the Hereafter, even though he will make excuses. Furthermore, he will see all his good and bad actions on the Plain of Reckoning as the Qur'an says: وَوَجَدُوْا مَا عَمِلُوْا حَاضِرًا And they will find what they did all there_[ 18:49] ' If the word basirah is taken in the sense of 'evidence, or proof, the verse signifies that man will be a clear proof against himself, in spite of any excuses he might offer. However, man fails to realize that in this situation, the limbs of his own body [ his hearing, his sight, his two hands and his two legs ] will testify against him. This is the meaning of the words وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ 'even though he may offer his excuses. [ 75:15] '. Thus far, there was the description of the conditions and horrors of the Day of Resurrection. The next four verses are a special guidance for the Messenger of Allah to be followed by him at the time of revelation. When Jibra'il Amin descended with a set of verses, the Holy Prophet feared that there might be discrepancy in his listening and reciting it accordingly. His other fear was that he might forget some portion of it, or some word might escape his memory. As a result, when Jibra'il Amin recited a verse, he would exert himself in repeating the words immediately upon hearing them. In this manner, the strain would be multiplied. Allah revealed four verses in which he is advised not to exert himself so strenuously, because the matter has been simplified for him. Allah has taken upon Himself the responsibility of collecting it in his heart, making him recite it and conveying it to the people, thus: لَا تُحَرِّكْ بِهٖ لِسَانَكَ لِتَعْجَلَ بِهٖ اِنَّ عَلَيْنَا جَمْعَهٗ وَقُرْاٰنَه ٗ فَاِذَا قَرَاْنٰهُ فَاتَّبِعْ قُرْاٰنَهٗ ([ 0 Prophet,] do not move your tongue [ during revelation ] for [ reciting ] it [ the Qur'an ] so as you receive it in hurry. It is surely undertaken by Us to store it [ in your heart ], and to let it be recited [ by you after revelation is completed ]. Therefore, when it is recited by Us [ through the angel ], follow its recitation [ by concentration of your heart ].. .75:16-18). The word Qur'an here means 'recitation'. In other words, when Jibra'il I recites the Qur'an, you should not recite it along with him, but listen to it attentively. When its recitation is completed, follow its recitation. Here the words 'follow its recitation', by general consensus of the scholars, means 'when Jibra'il I recites, be silent and listen to it.' Muqtadis (those praying behind an Imam) should not recite the Qur'an in salah According to an authentic Hadith, Imam (one who leads a congregational prayer) in prayer is supposed to be followed by mugtadis (those who follow Imam). Therefore, they follow him. When the former bows, the latter must bow; and when he prostrates, the latter must all fall in prostration. In line with this principle, a Hadith in Sahih Muslim adds: 'When he [ the Imam ] recites, be silent and listen.' This explains the function of an Imam. In matters of bowing and prostrating, the followers should do as he does, that is, they should perform the acts of bowing and prostrating along with him. However, following him in the matter of recitation is different. When the Imam recites, the followers should be silent and listen. This is the argument of Imam Abu Hanifah and some other Imams in holding that the mugtadis should not recite when following an Imam in prayer. And Allah knows best!

بَلِ الْاِنْسَانُ عَلٰي نَفْسِهٖ بَصِيْرَةٌ وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ (Rather, man will be a witness against himself, even though he may offer his excuses....75:14-15). One meaning of the words bash and basirah is 'to see'. Another meaning of basirah is 'evidence', as for instance in: قَدْ جَاۗءَكُمْ بَصَاۗىِٕرُ مِنْ رَّبِّكُمْ '...There have come to you evidences 1 from your Lord_[ 6:104] ' In this verse the word basa'ir is the plural of basirah and it means 'evidence, proof, argument or insight'. The word ma` adhir is the plural of mi` dhar meaning, 'excuse'. The verse purports to say that for purposes of following the procedures of fairness and justice, man will be shown each (1). Another meaning of the word is 'insights' according to which we have translated the verse 6:104 in the text. (Muhammad Taqi Usmani) of his deeds on the Plain of Reckoning, although in fact this will not be necessary for him, because every man knows what he does in this world, and he will recall his deeds in the Hereafter, even though he will make excuses. Furthermore, he will see all his good and bad actions on the Plain of Reckoning as the Qur'an says: وَوَجَدُوْا مَا عَمِلُوْا حَاضِرًا And they will find what they did all there_[ 18:49] ' If the word basirah is taken in the sense of 'evidence, or proof, the verse signifies that man will be a clear proof against himself, in spite of any excuses he might offer. However, man fails to realize that in this situation, the limbs of his own body [ his hearing, his sight, his two hands and his two legs ] will testify against him. This is the meaning of the words وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ 'even though he may offer his excuses. [ 75:15] '. Thus far, there was the description of the conditions and horrors of the Day of Resurrection. The next four verses are a special guidance for the Messenger of Allah to be followed by him at the time of revelation. When Jibra'il Amin descended with a set of verses, the Holy Prophet feared that there might be discrepancy in his listening and reciting it accordingly. His other fear was that he might forget some portion of it, or some word might escape his memory. As a result, when Jibra'il Amin recited a verse, he would exert himself in repeating the words immediately upon hearing them. In this manner, the strain would be multiplied. Allah revealed four verses in which he is advised not to exert himself so strenuously, because the matter has been simplified for him. Allah has taken upon Himself the responsibility of collecting it in his heart, making him recite it and conveying it to the people, thus: لَا تُحَرِّكْ بِهٖ لِسَانَكَ لِتَعْجَلَ بِهٖ اِنَّ عَلَيْنَا جَمْعَهٗ وَقُرْاٰنَه ٗ فَاِذَا قَرَاْنٰهُ فَاتَّبِعْ قُرْاٰنَهٗ ([ 0 Prophet,] do not move your tongue [ during revelation ] for [ reciting ] it [ the Qur'an ] so as you receive it in hurry. It is surely undertaken by Us to store it [ in your heart ], and to let it be recited [ by you after revelation is completed ]. Therefore, when it is recited by Us [ through the angel ], follow its recitation [ by concentration of your heart ].. .75:16-18). The word Qur'an here means 'recitation'. In other words, when Jibra'il I recites the Qur'an, you should not recite it along with him, but listen to it attentively. When its recitation is completed, follow its recitation. Here the words 'follow its recitation', by general consensus of the scholars, means 'when Jibra'il I recites, be silent and listen to it.' Muqtadis (those praying behind an Imam) should not recite the Qur'an in salah According to an authentic Hadith, Imam (one who leads a congregational prayer) in prayer is supposed to be followed by mugtadis (those who follow Imam). Therefore, they follow him. When the former bows, the latter must bow; and when he prostrates, the latter must all fall in prostration. In line with this principle, a Hadith in Sahih Muslim adds: 'When he [ the Imam ] recites, be silent and listen.' This explains the function of an Imam. In matters of bowing and prostrating, the followers should do as he does, that is, they should perform the acts of bowing and prostrating along with him. However, following him in the matter of recitation is different. When the Imam recites, the followers should be silent and listen. This is the argument of Imam Abu Hanifah and some other Imams in holding that the mugtadis should not recite when following an Imam in prayer. And Allah knows best!

بَلِ الْاِنْسَانُ عَلٰي نَفْسِهٖ بَصِيْرَةٌ وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ (Rather, man will be a witness against himself, even though he may offer his excuses....75:14-15). One meaning of the words bash and basirah is 'to see'. Another meaning of basirah is 'evidence', as for instance in: قَدْ جَاۗءَكُمْ بَصَاۗىِٕرُ مِنْ رَّبِّكُمْ '...There have come to you evidences 1 from your Lord_[ 6:104] ' In this verse the word basa'ir is the plural of basirah and it means 'evidence, proof, argument or insight'. The word ma` adhir is the plural of mi` dhar meaning, 'excuse'. The verse purports to say that for purposes of following the procedures of fairness and justice, man will be shown each (1). Another meaning of the word is 'insights' according to which we have translated the verse 6:104 in the text. (Muhammad Taqi Usmani) of his deeds on the Plain of Reckoning, although in fact this will not be necessary for him, because every man knows what he does in this world, and he will recall his deeds in the Hereafter, even though he will make excuses. Furthermore, he will see all his good and bad actions on the Plain of Reckoning as the Qur'an says: وَوَجَدُوْا مَا عَمِلُوْا حَاضِرًا And they will find what they did all there_[ 18:49] ' If the word basirah is taken in the sense of 'evidence, or proof, the verse signifies that man will be a clear proof against himself, in spite of any excuses he might offer. However, man fails to realize that in this situation, the limbs of his own body [ his hearing, his sight, his two hands and his two legs ] will testify against him. This is the meaning of the words وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ 'even though he may offer his excuses. [ 75:15] '. Thus far, there was the description of the conditions and horrors of the Day of Resurrection. The next four verses are a special guidance for the Messenger of Allah to be followed by him at the time of revelation. When Jibra'il Amin descended with a set of verses, the Holy Prophet feared that there might be discrepancy in his listening and reciting it accordingly. His other fear was that he might forget some portion of it, or some word might escape his memory. As a result, when Jibra'il Amin recited a verse, he would exert himself in repeating the words immediately upon hearing them. In this manner, the strain would be multiplied. Allah revealed four verses in which he is advised not to exert himself so strenuously, because the matter has been simplified for him. Allah has taken upon Himself the responsibility of collecting it in his heart, making him recite it and conveying it to the people, thus: لَا تُحَرِّكْ بِهٖ لِسَانَكَ لِتَعْجَلَ بِهٖ اِنَّ عَلَيْنَا جَمْعَهٗ وَقُرْاٰنَه ٗ فَاِذَا قَرَاْنٰهُ فَاتَّبِعْ قُرْاٰنَهٗ ([ 0 Prophet,] do not move your tongue [ during revelation ] for [ reciting ] it [ the Qur'an ] so as you receive it in hurry. It is surely undertaken by Us to store it [ in your heart ], and to let it be recited [ by you after revelation is completed ]. Therefore, when it is recited by Us [ through the angel ], follow its recitation [ by concentration of your heart ].. .75:16-18). The word Qur'an here means 'recitation'. In other words, when Jibra'il I recites the Qur'an, you should not recite it along with him, but listen to it attentively. When its recitation is completed, follow its recitation. Here the words 'follow its recitation', by general consensus of the scholars, means 'when Jibra'il I recites, be silent and listen to it.' Muqtadis (those praying behind an Imam) should not recite the Qur'an in salah According to an authentic Hadith, Imam (one who leads a congregational prayer) in prayer is supposed to be followed by mugtadis (those who follow Imam). Therefore, they follow him. When the former bows, the latter must bow; and when he prostrates, the latter must all fall in prostration. In line with this principle, a Hadith in Sahih Muslim adds: 'When he [ the Imam ] recites, be silent and listen.' This explains the function of an Imam. In matters of bowing and prostrating, the followers should do as he does, that is, they should perform the acts of bowing and prostrating along with him. However, following him in the matter of recitation is different. When the Imam recites, the followers should be silent and listen. This is the argument of Imam Abu Hanifah and some other Imams in holding that the mugtadis should not recite when following an Imam in prayer. And Allah knows best!

بَلِ الْاِنْسَانُ عَلٰي نَفْسِهٖ بَصِيْرَةٌ وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ (Rather, man will be a witness against himself, even though he may offer his excuses....75:14-15). One meaning of the words bash and basirah is 'to see'. Another meaning of basirah is 'evidence', as for instance in: قَدْ جَاۗءَكُمْ بَصَاۗىِٕرُ مِنْ رَّبِّكُمْ '...There have come to you evidences 1 from your Lord_[ 6:104] ' In this verse the word basa'ir is the plural of basirah and it means 'evidence, proof, argument or insight'. The word ma` adhir is the plural of mi` dhar meaning, 'excuse'. The verse purports to say that for purposes of following the procedures of fairness and justice, man will be shown each (1). Another meaning of the word is 'insights' according to which we have translated the verse 6:104 in the text. (Muhammad Taqi Usmani) of his deeds on the Plain of Reckoning, although in fact this will not be necessary for him, because every man knows what he does in this world, and he will recall his deeds in the Hereafter, even though he will make excuses. Furthermore, he will see all his good and bad actions on the Plain of Reckoning as the Qur'an says: وَوَجَدُوْا مَا عَمِلُوْا حَاضِرًا And they will find what they did all there_[ 18:49] ' If the word basirah is taken in the sense of 'evidence, or proof, the verse signifies that man will be a clear proof against himself, in spite of any excuses he might offer. However, man fails to realize that in this situation, the limbs of his own body [ his hearing, his sight, his two hands and his two legs ] will testify against him. This is the meaning of the words وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ 'even though he may offer his excuses. [ 75:15] '. Thus far, there was the description of the conditions and horrors of the Day of Resurrection. The next four verses are a special guidance for the Messenger of Allah to be followed by him at the time of revelation. When Jibra'il Amin descended with a set of verses, the Holy Prophet feared that there might be discrepancy in his listening and reciting it accordingly. His other fear was that he might forget some portion of it, or some word might escape his memory. As a result, when Jibra'il Amin recited a verse, he would exert himself in repeating the words immediately upon hearing them. In this manner, the strain would be multiplied. Allah revealed four verses in which he is advised not to exert himself so strenuously, because the matter has been simplified for him. Allah has taken upon Himself the responsibility of collecting it in his heart, making him recite it and conveying it to the people, thus: لَا تُحَرِّكْ بِهٖ لِسَانَكَ لِتَعْجَلَ بِهٖ اِنَّ عَلَيْنَا جَمْعَهٗ وَقُرْاٰنَه ٗ فَاِذَا قَرَاْنٰهُ فَاتَّبِعْ قُرْاٰنَهٗ ([ 0 Prophet,] do not move your tongue [ during revelation ] for [ reciting ] it [ the Qur'an ] so as you receive it in hurry. It is surely undertaken by Us to store it [ in your heart ], and to let it be recited [ by you after revelation is completed ]. Therefore, when it is recited by Us [ through the angel ], follow its recitation [ by concentration of your heart ].. .75:16-18). The word Qur'an here means 'recitation'. In other words, when Jibra'il I recites the Qur'an, you should not recite it along with him, but listen to it attentively. When its recitation is completed, follow its recitation. Here the words 'follow its recitation', by general consensus of the scholars, means 'when Jibra'il I recites, be silent and listen to it.' Muqtadis (those praying behind an Imam) should not recite the Qur'an in salah According to an authentic Hadith, Imam (one who leads a congregational prayer) in prayer is supposed to be followed by mugtadis (those who follow Imam). Therefore, they follow him. When the former bows, the latter must bow; and when he prostrates, the latter must all fall in prostration. In line with this principle, a Hadith in Sahih Muslim adds: 'When he [ the Imam ] recites, be silent and listen.' This explains the function of an Imam. In matters of bowing and prostrating, the followers should do as he does, that is, they should perform the acts of bowing and prostrating along with him. However, following him in the matter of recitation is different. When the Imam recites, the followers should be silent and listen. This is the argument of Imam Abu Hanifah and some other Imams in holding that the mugtadis should not recite when following an Imam in prayer. And Allah knows best!

In conclusion, the passage says: اِنَّ عَلَيْنَا بَيَانَهٗ (Then, it is undertaken by Us to explain it...75:19). In other words, it is Allah's concern to explain the true message of the verses. In fact, the meaning of every single word of the Qur'an will be made plain to the Holy Prophet. He need not be concerned about it. These four verses laid down the injunctions pertaining to Qur'an and its recitation. Now the Surah reverts to its basic theme of Resurrection. It describes the conditions and horrors of the Hereafter. Here a question arises as to the contextual relationship between the four verses and the rest of the Surah where they have been studded. Before the four verses, while describing the Resurrection, it was made plain that Allah's knowledge is infinite, so much so that every man will be resurrected in the same state, the same shape and size, in which he was created the first time. His fingertips will be reconstructed with the same precision that they were created the first time; and his fingerprints will be redesigned with the same patterns of lines on their skins as were designed the before. There will be not a hair's breadth of a difference. This is possible only because Allah is Omniscient; His knowledge is infinite and all-encompassing; and His preserving capacity is incomparable, unparalleled and unique. On the basis of these attributes, the four verses were revealed to console and comfort the Holy Prophet t. The Holy Prophet is told: 'You can forget, and it is possible that you could make a mistake in transmission. But Allah is beyond these things. Allah has taken upon Himself the responsibility of storing the words of the Qur'an in your heart or explaining the message to you. Do not worry about all this. It is Our concern.' After these four verses, the Surah resumes the description of the conditions of Resurrection.

In conclusion, the passage says: اِنَّ عَلَيْنَا بَيَانَهٗ (Then, it is undertaken by Us to explain it...75:19). In other words, it is Allah's concern to explain the true message of the verses. In fact, the meaning of every single word of the Qur'an will be made plain to the Holy Prophet. He need not be concerned about it. These four verses laid down the injunctions pertaining to Qur'an and its recitation. Now the Surah reverts to its basic theme of Resurrection. It describes the conditions and horrors of the Hereafter. Here a question arises as to the contextual relationship between the four verses and the rest of the Surah where they have been studded. Before the four verses, while describing the Resurrection, it was made plain that Allah's knowledge is infinite, so much so that every man will be resurrected in the same state, the same shape and size, in which he was created the first time. His fingertips will be reconstructed with the same precision that they were created the first time; and his fingerprints will be redesigned with the same patterns of lines on their skins as were designed the before. There will be not a hair's breadth of a difference. This is possible only because Allah is Omniscient; His knowledge is infinite and all-encompassing; and His preserving capacity is incomparable, unparalleled and unique. On the basis of these attributes, the four verses were revealed to console and comfort the Holy Prophet t. The Holy Prophet is told: 'You can forget, and it is possible that you could make a mistake in transmission. But Allah is beyond these things. Allah has taken upon Himself the responsibility of storing the words of the Qur'an in your heart or explaining the message to you. Do not worry about all this. It is Our concern.' After these four verses, the Surah resumes the description of the conditions of Resurrection.

In conclusion, the passage says: اِنَّ عَلَيْنَا بَيَانَهٗ (Then, it is undertaken by Us to explain it...75:19). In other words, it is Allah's concern to explain the true message of the verses. In fact, the meaning of every single word of the Qur'an will be made plain to the Holy Prophet. He need not be concerned about it. These four verses laid down the injunctions pertaining to Qur'an and its recitation. Now the Surah reverts to its basic theme of Resurrection. It describes the conditions and horrors of the Hereafter. Here a question arises as to the contextual relationship between the four verses and the rest of the Surah where they have been studded. Before the four verses, while describing the Resurrection, it was made plain that Allah's knowledge is infinite, so much so that every man will be resurrected in the same state, the same shape and size, in which he was created the first time. His fingertips will be reconstructed with the same precision that they were created the first time; and his fingerprints will be redesigned with the same patterns of lines on their skins as were designed the before. There will be not a hair's breadth of a difference. This is possible only because Allah is Omniscient; His knowledge is infinite and all-encompassing; and His preserving capacity is incomparable, unparalleled and unique. On the basis of these attributes, the four verses were revealed to console and comfort the Holy Prophet t. The Holy Prophet is told: 'You can forget, and it is possible that you could make a mistake in transmission. But Allah is beyond these things. Allah has taken upon Himself the responsibility of storing the words of the Qur'an in your heart or explaining the message to you. Do not worry about all this. It is Our concern.' After these four verses, the Surah resumes the description of the conditions of Resurrection.

وُجُوْهٌ يَّوْمَىِٕذٍ نَّاضِرَةٌ اِلٰى رَبِّهَا نَاظِرَةٌ (Many faces, that day, will be glowing, looking towards their Lord,...75:23). The word nadirah means 'fresh'. In other words, many faces that day will be happy, fresh and radiant. The words 'looking towards their Lord' mean 'gazing at their Lord'. This proves that the inmates of Paradise will see Allah in the Hereafter with physical eyes. The scholars of Ahlus-sunnah (those following the classic way of interpreting the religion) are unanimous on this issue. The Mu'tazilites and the Kharijites deny the possibility of seeing Allah, even in Paradise. Their reasoning is philosophical scepticism. They say that there are certain conditions of distance that must be met between the one who sees with his physical eyes and the object that is seen. But these conditions cannot be met between the Creator and the created. The Ahlus-sunnah respond that in the Hereafter the Beatific Vision of Allah will be beyond the need of these conditions. He will be seen [ unlike any material being ] beyond space, direction, shape or form. Hadith narratives make the subject even clearer. The inmates of Paradise will occupy different positions. Consequently, some will see Allah on a weekly basis, on Fridays. Others will see Him daily, morning and evening. Yet others will see Him all the time under all conditions. [ Mazhari ].

وُجُوْهٌ يَّوْمَىِٕذٍ نَّاضِرَةٌ اِلٰى رَبِّهَا نَاظِرَةٌ (Many faces, that day, will be glowing, looking towards their Lord,...75:23). The word nadirah means 'fresh'. In other words, many faces that day will be happy, fresh and radiant. The words 'looking towards their Lord' mean 'gazing at their Lord'. This proves that the inmates of Paradise will see Allah in the Hereafter with physical eyes. The scholars of Ahlus-sunnah (those following the classic way of interpreting the religion) are unanimous on this issue. The Mu'tazilites and the Kharijites deny the possibility of seeing Allah, even in Paradise. Their reasoning is philosophical scepticism. They say that there are certain conditions of distance that must be met between the one who sees with his physical eyes and the object that is seen. But these conditions cannot be met between the Creator and the created. The Ahlus-sunnah respond that in the Hereafter the Beatific Vision of Allah will be beyond the need of these conditions. He will be seen [ unlike any material being ] beyond space, direction, shape or form. Hadith narratives make the subject even clearer. The inmates of Paradise will occupy different positions. Consequently, some will see Allah on a weekly basis, on Fridays. Others will see Him daily, morning and evening. Yet others will see Him all the time under all conditions. [ Mazhari ].

وُجُوْهٌ يَّوْمَىِٕذٍ نَّاضِرَةٌ اِلٰى رَبِّهَا نَاظِرَةٌ (Many faces, that day, will be glowing, looking towards their Lord,...75:23). The word nadirah means 'fresh'. In other words, many faces that day will be happy, fresh and radiant. The words 'looking towards their Lord' mean 'gazing at their Lord'. This proves that the inmates of Paradise will see Allah in the Hereafter with physical eyes. The scholars of Ahlus-sunnah (those following the classic way of interpreting the religion) are unanimous on this issue. The Mu'tazilites and the Kharijites deny the possibility of seeing Allah, even in Paradise. Their reasoning is philosophical scepticism. They say that there are certain conditions of distance that must be met between the one who sees with his physical eyes and the object that is seen. But these conditions cannot be met between the Creator and the created. The Ahlus-sunnah respond that in the Hereafter the Beatific Vision of Allah will be beyond the need of these conditions. He will be seen [ unlike any material being ] beyond space, direction, shape or form. Hadith narratives make the subject even clearer. The inmates of Paradise will occupy different positions. Consequently, some will see Allah on a weekly basis, on Fridays. Others will see Him daily, morning and evening. Yet others will see Him all the time under all conditions. [ Mazhari ].

وُجُوْهٌ يَّوْمَىِٕذٍ نَّاضِرَةٌ اِلٰى رَبِّهَا نَاظِرَةٌ (Many faces, that day, will be glowing, looking towards their Lord,...75:23). The word nadirah means 'fresh'. In other words, many faces that day will be happy, fresh and radiant. The words 'looking towards their Lord' mean 'gazing at their Lord'. This proves that the inmates of Paradise will see Allah in the Hereafter with physical eyes. The scholars of Ahlus-sunnah (those following the classic way of interpreting the religion) are unanimous on this issue. The Mu'tazilites and the Kharijites deny the possibility of seeing Allah, even in Paradise. Their reasoning is philosophical scepticism. They say that there are certain conditions of distance that must be met between the one who sees with his physical eyes and the object that is seen. But these conditions cannot be met between the Creator and the created. The Ahlus-sunnah respond that in the Hereafter the Beatific Vision of Allah will be beyond the need of these conditions. He will be seen [ unlike any material being ] beyond space, direction, shape or form. Hadith narratives make the subject even clearer. The inmates of Paradise will occupy different positions. Consequently, some will see Allah on a weekly basis, on Fridays. Others will see Him daily, morning and evening. Yet others will see Him all the time under all conditions. [ Mazhari ].

كَلَّآ اِذَا بَلَغَتِ التَّرَاقِيَ وَقِيْلَ مَنْ ۫رَاقٍ وَّظَنَّ اَنَّهُ الْفِرَاقُ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ اِلٰى رَبِّكَ يَوْمَىِٕذِۨ الْمَسَاقُ (When the soul [ of a patient ] reaches the clavicles, and it is said, "Who is an enchanter [ that can save him?] ", and he realizes that it is [ the time on departure [ from the world,] and one shank is intertwined with the other shank, then on that day, it is to your Lord that one has to be driven.... 75:26-30] In the preceding verses, reckoning on the Day of Reckoning and conditions of the inmates of Paradise and Hell were described. In these verses, man's attention is drawn to his approaching death, which he should not neglect. He should embrace the faith and do deeds of righteousness before death overtakes him, so that he may attain salvation in the Hereafter. The above verse depicts the scene of death. The unmindful man forgets his death until his soul comes up to his collar-bone [ throat ]. The healers fail to heal him, and the people look for enchanters to save him. When one shank is entwined with the other, he realizes that it is the final moments of his parting. At this juncture neither is his repentance acceptable nor a righteous deed. Therefore, it is necessary for a wise person to make amends before this moment arrives. In the statement, وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (and one shank is intertwined with the other shank) the word saq means 'shank'. This statement could mean that, being agitated and restless, he strikes one shank on the other, or rubs one shank against the other. It could also signify that if one leg is placed on the other, and the dying person wants to move it, he would not be able to do so. [ Sha` bi and Hasan have interpreted it in this way ]. Sayyidna Ibn ` Abbas says that the two 'shanks' refer to the two worlds: the Here and the Hereafter. The verse signifies 'the last day of the days of this world and the first day of the days of the Hereafter; one affliction will be joined to another, and the agony of leaving this world will be joined to the agony of the punishment awaiting the disbeliever in the next world'. And Allah knows best!

كَلَّآ اِذَا بَلَغَتِ التَّرَاقِيَ وَقِيْلَ مَنْ ۫رَاقٍ وَّظَنَّ اَنَّهُ الْفِرَاقُ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ اِلٰى رَبِّكَ يَوْمَىِٕذِۨ الْمَسَاقُ (When the soul [ of a patient ] reaches the clavicles, and it is said, "Who is an enchanter [ that can save him?] ", and he realizes that it is [ the time on departure [ from the world,] and one shank is intertwined with the other shank, then on that day, it is to your Lord that one has to be driven.... 75:26-30] In the preceding verses, reckoning on the Day of Reckoning and conditions of the inmates of Paradise and Hell were described. In these verses, man's attention is drawn to his approaching death, which he should not neglect. He should embrace the faith and do deeds of righteousness before death overtakes him, so that he may attain salvation in the Hereafter. The above verse depicts the scene of death. The unmindful man forgets his death until his soul comes up to his collar-bone [ throat ]. The healers fail to heal him, and the people look for enchanters to save him. When one shank is entwined with the other, he realizes that it is the final moments of his parting. At this juncture neither is his repentance acceptable nor a righteous deed. Therefore, it is necessary for a wise person to make amends before this moment arrives. In the statement, وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (and one shank is intertwined with the other shank) the word saq means 'shank'. This statement could mean that, being agitated and restless, he strikes one shank on the other, or rubs one shank against the other. It could also signify that if one leg is placed on the other, and the dying person wants to move it, he would not be able to do so. [ Sha` bi and Hasan have interpreted it in this way ]. Sayyidna Ibn ` Abbas says that the two 'shanks' refer to the two worlds: the Here and the Hereafter. The verse signifies 'the last day of the days of this world and the first day of the days of the Hereafter; one affliction will be joined to another, and the agony of leaving this world will be joined to the agony of the punishment awaiting the disbeliever in the next world'. And Allah knows best!

كَلَّآ اِذَا بَلَغَتِ التَّرَاقِيَ وَقِيْلَ مَنْ ۫رَاقٍ وَّظَنَّ اَنَّهُ الْفِرَاقُ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ اِلٰى رَبِّكَ يَوْمَىِٕذِۨ الْمَسَاقُ (When the soul [ of a patient ] reaches the clavicles, and it is said, "Who is an enchanter [ that can save him?] ", and he realizes that it is [ the time on departure [ from the world,] and one shank is intertwined with the other shank, then on that day, it is to your Lord that one has to be driven.... 75:26-30] In the preceding verses, reckoning on the Day of Reckoning and conditions of the inmates of Paradise and Hell were described. In these verses, man's attention is drawn to his approaching death, which he should not neglect. He should embrace the faith and do deeds of righteousness before death overtakes him, so that he may attain salvation in the Hereafter. The above verse depicts the scene of death. The unmindful man forgets his death until his soul comes up to his collar-bone [ throat ]. The healers fail to heal him, and the people look for enchanters to save him. When one shank is entwined with the other, he realizes that it is the final moments of his parting. At this juncture neither is his repentance acceptable nor a righteous deed. Therefore, it is necessary for a wise person to make amends before this moment arrives. In the statement, وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (and one shank is intertwined with the other shank) the word saq means 'shank'. This statement could mean that, being agitated and restless, he strikes one shank on the other, or rubs one shank against the other. It could also signify that if one leg is placed on the other, and the dying person wants to move it, he would not be able to do so. [ Sha` bi and Hasan have interpreted it in this way ]. Sayyidna Ibn ` Abbas says that the two 'shanks' refer to the two worlds: the Here and the Hereafter. The verse signifies 'the last day of the days of this world and the first day of the days of the Hereafter; one affliction will be joined to another, and the agony of leaving this world will be joined to the agony of the punishment awaiting the disbeliever in the next world'. And Allah knows best!

كَلَّآ اِذَا بَلَغَتِ التَّرَاقِيَ وَقِيْلَ مَنْ ۫رَاقٍ وَّظَنَّ اَنَّهُ الْفِرَاقُ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ اِلٰى رَبِّكَ يَوْمَىِٕذِۨ الْمَسَاقُ (When the soul [ of a patient ] reaches the clavicles, and it is said, "Who is an enchanter [ that can save him?] ", and he realizes that it is [ the time on departure [ from the world,] and one shank is intertwined with the other shank, then on that day, it is to your Lord that one has to be driven.... 75:26-30] In the preceding verses, reckoning on the Day of Reckoning and conditions of the inmates of Paradise and Hell were described. In these verses, man's attention is drawn to his approaching death, which he should not neglect. He should embrace the faith and do deeds of righteousness before death overtakes him, so that he may attain salvation in the Hereafter. The above verse depicts the scene of death. The unmindful man forgets his death until his soul comes up to his collar-bone [ throat ]. The healers fail to heal him, and the people look for enchanters to save him. When one shank is entwined with the other, he realizes that it is the final moments of his parting. At this juncture neither is his repentance acceptable nor a righteous deed. Therefore, it is necessary for a wise person to make amends before this moment arrives. In the statement, وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (and one shank is intertwined with the other shank) the word saq means 'shank'. This statement could mean that, being agitated and restless, he strikes one shank on the other, or rubs one shank against the other. It could also signify that if one leg is placed on the other, and the dying person wants to move it, he would not be able to do so. [ Sha` bi and Hasan have interpreted it in this way ]. Sayyidna Ibn ` Abbas says that the two 'shanks' refer to the two worlds: the Here and the Hereafter. The verse signifies 'the last day of the days of this world and the first day of the days of the Hereafter; one affliction will be joined to another, and the agony of leaving this world will be joined to the agony of the punishment awaiting the disbeliever in the next world'. And Allah knows best!

كَلَّآ اِذَا بَلَغَتِ التَّرَاقِيَ وَقِيْلَ مَنْ ۫رَاقٍ وَّظَنَّ اَنَّهُ الْفِرَاقُ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ اِلٰى رَبِّكَ يَوْمَىِٕذِۨ الْمَسَاقُ (When the soul [ of a patient ] reaches the clavicles, and it is said, "Who is an enchanter [ that can save him?] ", and he realizes that it is [ the time on departure [ from the world,] and one shank is intertwined with the other shank, then on that day, it is to your Lord that one has to be driven.... 75:26-30] In the preceding verses, reckoning on the Day of Reckoning and conditions of the inmates of Paradise and Hell were described. In these verses, man's attention is drawn to his approaching death, which he should not neglect. He should embrace the faith and do deeds of righteousness before death overtakes him, so that he may attain salvation in the Hereafter. The above verse depicts the scene of death. The unmindful man forgets his death until his soul comes up to his collar-bone [ throat ]. The healers fail to heal him, and the people look for enchanters to save him. When one shank is entwined with the other, he realizes that it is the final moments of his parting. At this juncture neither is his repentance acceptable nor a righteous deed. Therefore, it is necessary for a wise person to make amends before this moment arrives. In the statement, وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (and one shank is intertwined with the other shank) the word saq means 'shank'. This statement could mean that, being agitated and restless, he strikes one shank on the other, or rubs one shank against the other. It could also signify that if one leg is placed on the other, and the dying person wants to move it, he would not be able to do so. [ Sha` bi and Hasan have interpreted it in this way ]. Sayyidna Ibn ` Abbas says that the two 'shanks' refer to the two worlds: the Here and the Hereafter. The verse signifies 'the last day of the days of this world and the first day of the days of the Hereafter; one affliction will be joined to another, and the agony of leaving this world will be joined to the agony of the punishment awaiting the disbeliever in the next world'. And Allah knows best!

كَلَّآ اِذَا بَلَغَتِ التَّرَاقِيَ وَقِيْلَ مَنْ ۫رَاقٍ وَّظَنَّ اَنَّهُ الْفِرَاقُ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ اِلٰى رَبِّكَ يَوْمَىِٕذِۨ الْمَسَاقُ (When the soul [ of a patient ] reaches the clavicles, and it is said, "Who is an enchanter [ that can save him?] ", and he realizes that it is [ the time on departure [ from the world,] and one shank is intertwined with the other shank, then on that day, it is to your Lord that one has to be driven.... 75:26-30] In the preceding verses, reckoning on the Day of Reckoning and conditions of the inmates of Paradise and Hell were described. In these verses, man's attention is drawn to his approaching death, which he should not neglect. He should embrace the faith and do deeds of righteousness before death overtakes him, so that he may attain salvation in the Hereafter. The above verse depicts the scene of death. The unmindful man forgets his death until his soul comes up to his collar-bone [ throat ]. The healers fail to heal him, and the people look for enchanters to save him. When one shank is entwined with the other, he realizes that it is the final moments of his parting. At this juncture neither is his repentance acceptable nor a righteous deed. Therefore, it is necessary for a wise person to make amends before this moment arrives. In the statement, وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (and one shank is intertwined with the other shank) the word saq means 'shank'. This statement could mean that, being agitated and restless, he strikes one shank on the other, or rubs one shank against the other. It could also signify that if one leg is placed on the other, and the dying person wants to move it, he would not be able to do so. [ Sha` bi and Hasan have interpreted it in this way ]. Sayyidna Ibn ` Abbas says that the two 'shanks' refer to the two worlds: the Here and the Hereafter. The verse signifies 'the last day of the days of this world and the first day of the days of the Hereafter; one affliction will be joined to another, and the agony of leaving this world will be joined to the agony of the punishment awaiting the disbeliever in the next world'. And Allah knows best!

كَلَّآ اِذَا بَلَغَتِ التَّرَاقِيَ وَقِيْلَ مَنْ ۫رَاقٍ وَّظَنَّ اَنَّهُ الْفِرَاقُ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ اِلٰى رَبِّكَ يَوْمَىِٕذِۨ الْمَسَاقُ (When the soul [ of a patient ] reaches the clavicles, and it is said, "Who is an enchanter [ that can save him?] ", and he realizes that it is [ the time on departure [ from the world,] and one shank is intertwined with the other shank, then on that day, it is to your Lord that one has to be driven.... 75:26-30] In the preceding verses, reckoning on the Day of Reckoning and conditions of the inmates of Paradise and Hell were described. In these verses, man's attention is drawn to his approaching death, which he should not neglect. He should embrace the faith and do deeds of righteousness before death overtakes him, so that he may attain salvation in the Hereafter. The above verse depicts the scene of death. The unmindful man forgets his death until his soul comes up to his collar-bone [ throat ]. The healers fail to heal him, and the people look for enchanters to save him. When one shank is entwined with the other, he realizes that it is the final moments of his parting. At this juncture neither is his repentance acceptable nor a righteous deed. Therefore, it is necessary for a wise person to make amends before this moment arrives. In the statement, وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (and one shank is intertwined with the other shank) the word saq means 'shank'. This statement could mean that, being agitated and restless, he strikes one shank on the other, or rubs one shank against the other. It could also signify that if one leg is placed on the other, and the dying person wants to move it, he would not be able to do so. [ Sha` bi and Hasan have interpreted it in this way ]. Sayyidna Ibn ` Abbas says that the two 'shanks' refer to the two worlds: the Here and the Hereafter. The verse signifies 'the last day of the days of this world and the first day of the days of the Hereafter; one affliction will be joined to another, and the agony of leaving this world will be joined to the agony of the punishment awaiting the disbeliever in the next world'. And Allah knows best!

كَلَّآ اِذَا بَلَغَتِ التَّرَاقِيَ وَقِيْلَ مَنْ ۫رَاقٍ وَّظَنَّ اَنَّهُ الْفِرَاقُ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ اِلٰى رَبِّكَ يَوْمَىِٕذِۨ الْمَسَاقُ (When the soul [ of a patient ] reaches the clavicles, and it is said, "Who is an enchanter [ that can save him?] ", and he realizes that it is [ the time on departure [ from the world,] and one shank is intertwined with the other shank, then on that day, it is to your Lord that one has to be driven.... 75:26-30] In the preceding verses, reckoning on the Day of Reckoning and conditions of the inmates of Paradise and Hell were described. In these verses, man's attention is drawn to his approaching death, which he should not neglect. He should embrace the faith and do deeds of righteousness before death overtakes him, so that he may attain salvation in the Hereafter. The above verse depicts the scene of death. The unmindful man forgets his death until his soul comes up to his collar-bone [ throat ]. The healers fail to heal him, and the people look for enchanters to save him. When one shank is entwined with the other, he realizes that it is the final moments of his parting. At this juncture neither is his repentance acceptable nor a righteous deed. Therefore, it is necessary for a wise person to make amends before this moment arrives. In the statement, وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (and one shank is intertwined with the other shank) the word saq means 'shank'. This statement could mean that, being agitated and restless, he strikes one shank on the other, or rubs one shank against the other. It could also signify that if one leg is placed on the other, and the dying person wants to move it, he would not be able to do so. [ Sha` bi and Hasan have interpreted it in this way ]. Sayyidna Ibn ` Abbas says that the two 'shanks' refer to the two worlds: the Here and the Hereafter. The verse signifies 'the last day of the days of this world and the first day of the days of the Hereafter; one affliction will be joined to another, and the agony of leaving this world will be joined to the agony of the punishment awaiting the disbeliever in the next world'. And Allah knows best!

اَوْلٰى لَكَ فَاَوْلٰى ثُمَّ اَوْلٰى لَكَ فَاَوْلٰى '[ It will be said to such a man,] Woe to you, then woe to you! Again, woe to you, then woe to you!...(75:34-35) The word aula is the inverted form of wail which means ' The expression 'woe' has been mentioned four times for the has made it his habit to deny and reject, and was steeped in died in that state. Therefore, destruction has been heaped times: [ 1] at the time of death; [ 2] in the grave; [ 3] at Resurrection; and finally [ 4] at the time of entering Hell. destruction'. person who wealth, and on him four the time of

اَوْلٰى لَكَ فَاَوْلٰى ثُمَّ اَوْلٰى لَكَ فَاَوْلٰى '[ It will be said to such a man,] Woe to you, then woe to you! Again, woe to you, then woe to you!...(75:34-35) The word aula is the inverted form of wail which means ' The expression 'woe' has been mentioned four times for the has made it his habit to deny and reject, and was steeped in died in that state. Therefore, destruction has been heaped times: [ 1] at the time of death; [ 2] in the grave; [ 3] at Resurrection; and finally [ 4] at the time of entering Hell. destruction'. person who wealth, and on him four the time of

اَوْلٰى لَكَ فَاَوْلٰى ثُمَّ اَوْلٰى لَكَ فَاَوْلٰى '[ It will be said to such a man,] Woe to you, then woe to you! Again, woe to you, then woe to you!...(75:34-35) The word aula is the inverted form of wail which means ' The expression 'woe' has been mentioned four times for the has made it his habit to deny and reject, and was steeped in died in that state. Therefore, destruction has been heaped times: [ 1] at the time of death; [ 2] in the grave; [ 3] at Resurrection; and finally [ 4] at the time of entering Hell. destruction'. person who wealth, and on him four the time of

اَوْلٰى لَكَ فَاَوْلٰى ثُمَّ اَوْلٰى لَكَ فَاَوْلٰى '[ It will be said to such a man,] Woe to you, then woe to you! Again, woe to you, then woe to you!...(75:34-35) The word aula is the inverted form of wail which means ' The expression 'woe' has been mentioned four times for the has made it his habit to deny and reject, and was steeped in died in that state. Therefore, destruction has been heaped times: [ 1] at the time of death; [ 2] in the grave; [ 3] at Resurrection; and finally [ 4] at the time of entering Hell. destruction'. person who wealth, and on him four the time of

اَوْلٰى لَكَ فَاَوْلٰى ثُمَّ اَوْلٰى لَكَ فَاَوْلٰى '[ It will be said to such a man,] Woe to you, then woe to you! Again, woe to you, then woe to you!...(75:34-35) The word aula is the inverted form of wail which means ' The expression 'woe' has been mentioned four times for the has made it his habit to deny and reject, and was steeped in died in that state. Therefore, destruction has been heaped times: [ 1] at the time of death; [ 2] in the grave; [ 3] at Resurrection; and finally [ 4] at the time of entering Hell. destruction'. person who wealth, and on him four the time of

اَوْلٰى لَكَ فَاَوْلٰى ثُمَّ اَوْلٰى لَكَ فَاَوْلٰى '[ It will be said to such a man,] Woe to you, then woe to you! Again, woe to you, then woe to you!...(75:34-35) The word aula is the inverted form of wail which means ' The expression 'woe' has been mentioned four times for the has made it his habit to deny and reject, and was steeped in died in that state. Therefore, destruction has been heaped times: [ 1] at the time of death; [ 2] in the grave; [ 3] at Resurrection; and finally [ 4] at the time of entering Hell. destruction'. person who wealth, and on him four the time of

اَلَيْسَ ذٰلِكَ بِقٰدِرٍ عَلٰٓي اَنْ يُّـحْيِۦ الْمَوْتٰى (Has He no power to give life to the dead?...(75:40). Can it be imagined that the Supreme Being in whose controlling power is death and life and the entire world is not able to bring the dead to life? The Holy Prophet is reported to have said: 'When anyone recites this verse of Surah Al-Qiyamah, he should say: بلی وانا علی ذالک من الشھدین۔ "Yes indeed I am among those who bear witness that He has the power to do it"'. The same Hadith narrative states that when a person recites Surah Tin and reaches the verse اَلَيْسَ اللّٰهُ بِاَحْكَمِ الْحٰكِمِيْنَ 'Is Allah not the Greatest Ruler of all the rulers? [ 95:8] ', he should utter the same words. The same Hadith states that when a person recites Surah Al-Mursalat and reaches the verse U ;'Now, in which discourse, after this, will they believe? [ 77:50] ', he should say فَبِاَيِّ حَدِيْثٍۢ بَعْدَهٗ يُؤْمِنُوْنَ 'I believe in Allah'

Commentary Surah Ad-Dahr has also been called Surah Al-Insan (Man) and Surah Al-Abrar (The Righteous) [ Ruh ]. The Surah describes in a very effective, eloquent and elegant style the inception and end of human creation, reward and punishment of deeds, and the conditions of the Hereafter, Paradise and Hell. هَلْ اَتٰى عَلَي الْاِنْسَانِ حِيْنٌ مِّنَ الدَّهْرِ لَمْ يَكُنْ شَيْـــًٔا مَّذْكُوْرًا (There has come upon man a period of time in which he was nothing worth mentioning 76:1). The interrogative particle hal is used [ linguistically ] to introduce an interrogative sentence. Often, however, an interrogative construction is used to emphasise a self-evident truth. Such an interrogative means that whenever this question is put to anyone at anytime, the same answer is likely to come forth. There can be no other possibility. For instance, if a question is posed to anyone in the middle of day 'Is it not a day?', it is an interrogative sentence, but the answer is predictable and will emphasise its obviousness. Therefore, some scholars say that the particle hal is used here in the sense of qad 'indeed'. In both cases, the verse signifies that there has come upon man a period of time in which he was nothing worth mentioning. The word hinun with nunation [ which is the sign of 'indefiniteness'] signifies 'a long indefinite period of time; The verse mentions that a long period of time came upon man. This indicates that man essentially did exist at that time in one form or another, (but he was not worth mentioning), because time could not have come upon 'man' if he was in a state of pure non-existence [ Al-'adam-ul- mahd ]. Therefore, most commentators say that the 'period of time' here refers to the period when he was conceived in the mother's womb till his birth, which normally is nine months. This period covers all the stages of his creation, right from his being a sperm-drop up to his having a body and organs, and then his acquiring life and soul. During this time, he is thought existent, neither his gender is known to anyone, nor his name or his shape or size. Therefore, he is unmentionable. The statement of the verse may also be taken in a wider sense. The inception of human creation takes place with the sperm that is produced by food. This food and its source and substance was existent in one or other form. If the period of that time is calculated, this long indefinite period of time can stretch into thousands of years. In any case, Allah has drawn man's attention in this verse to a particular fact. If he uses his sense, he will discover his own reality. In addition, he will have no choice but to have complete faith and unshaken belief in the Allah, His Omniscience and His Omnipotence. Suppose, a person of seventy years reflects that he was unmentionable in any way about seventy-one years ago, even his and parents had not imagined his particular existence, though they might have had a general concept of a child, then what caused his creation, what bewildering power drew together particles from different parts of the world to form a perfect human being, making him an intelligent, a hearing and seeing creature? Such a reflection will spontaneously force such a person to confirm the Persian poet who says: ما نبودیم وتقاضا مانبود، لطف تو ناگفتہ مامی شنود

Neither we were there, nor was there any demand from us. It is only Your mercy that listened to what we never said. Verse [ 2] describes the inception of human creation thus: اِنَّا خَلَقْنَا الْاِنْسَانَ مِنْ نُّطْفَةٍ اَمْشَاجٍ (We have created man from a mixed sperm-drop __76:2). The word amshaj is the plural of mashj or mashj which means a 'mixture'. Here obviously it refers to the male and female gametes according to most commentators, but some commentators say, as cited in Ruh-ul-Ma` ni, that amshaj refers to the four fluids of the body [ blood, phlegm, choler and melancholy ] of which the sperm is composed. Man Is Made up of Particles from Different Parts of the World If we reflect carefully, the cardinal fluids are made up of various kinds of nutriment. If we reflect further on man's food, it contains elements of water and air from distant parts of the globe. Thus, if we were to analyse man's present body, we will discover that it is composed of elements and particles that were scattered in every nook and corner of the world. A marvellous system set by Allah has, in a wonderful way, put them together in human structure. If this sense of amshaj 'mixed' is taken into account here, it allays the greatest doubt of the rejecters of Resurrection. Their main objection is that when they are dead, reduced to crumbled bones and dust, how will they be raised to life again? They thought this was impossible. The interpretation of amshaj as 'cardinal humours/fluids' allays their doubt once and for all. At the inception, when man was created, he was composed of particles and elements from all parts of the world. Allah did not find this difficult the first time. Why should He find its recreation difficult the second time. According to this interpretation, the addition of the word 'amshaj' (mixed) could have a special significance of its own. And Allah knows best! نَّبْتَلِيْهِ (to put him to a test...76:2). The Arabic verb is derived from ibtila' which means 'to put to test'. This phrase puts forward the Wisdom underlying human creation. Allah has created man to put him to a test. This test is defined in forthcoming verses. Allah sent Prophets and celestial Books for the purpose of showing him both ways, one leading to Paradise, and the other to Hell. Man has been given a choice to adopt any one of the two ways. This led mankind into two groups, thus: اِنَّا هَدَيْنٰهُ السَّبِيْلَ اِمَّا شَاكِرًا وَّاِمَّا كَفُوْرًا (We have shown him the way to (let him) become either grateful or ungrateful...76:3). The first group was of those who, appreciating Allah's bounties, offered gratitude to Allah, and believed in Him, while the second group was of those who remained ungrateful to Allah's favours, disbelieved. After the description of the two groups, the next verse describes the punishment and evil consequences of the disbelievers. Allah has prepared, for the disbelievers, shackles and iron-collars and a blazing Fire. On the other hand, huge bounties are mentioned for the believers and righteous people. Out of these bounties, drinkables are mentioned first. They will have a drink from a goblet, blended with (a drink from) Camphor. اِنَّ الْاَبْرَارَ يَشْرَبُوْنَ مِنْ كَاْسٍ كَانَ مِزَاجُهَا كَافُوْرًا (The righteous will have a drink from a goblet, blended; with [ a drink from ] Camphor....76:5). Some of the commentators say that kar (Camphor) refers to a fountain in Paradise. In order to enhance the taste and pleasure of this drink, it will be mixed with water from this spring. If the word 'camphor' is taken in its popular sense, it does not necessarily signify that the camphor of Paradise be equated with the camphor available in this world, because the latter is not palatable.

Neither we were there, nor was there any demand from us. It is only Your mercy that listened to what we never said. Verse [ 2] describes the inception of human creation thus: اِنَّا خَلَقْنَا الْاِنْسَانَ مِنْ نُّطْفَةٍ اَمْشَاجٍ (We have created man from a mixed sperm-drop __76:2). The word amshaj is the plural of mashj or mashj which means a 'mixture'. Here obviously it refers to the male and female gametes according to most commentators, but some commentators say, as cited in Ruh-ul-Ma` ni, that amshaj refers to the four fluids of the body [ blood, phlegm, choler and melancholy ] of which the sperm is composed. Man Is Made up of Particles from Different Parts of the World If we reflect carefully, the cardinal fluids are made up of various kinds of nutriment. If we reflect further on man's food, it contains elements of water and air from distant parts of the globe. Thus, if we were to analyse man's present body, we will discover that it is composed of elements and particles that were scattered in every nook and corner of the world. A marvellous system set by Allah has, in a wonderful way, put them together in human structure. If this sense of amshaj 'mixed' is taken into account here, it allays the greatest doubt of the rejecters of Resurrection. Their main objection is that when they are dead, reduced to crumbled bones and dust, how will they be raised to life again? They thought this was impossible. The interpretation of amshaj as 'cardinal humours/fluids' allays their doubt once and for all. At the inception, when man was created, he was composed of particles and elements from all parts of the world. Allah did not find this difficult the first time. Why should He find its recreation difficult the second time. According to this interpretation, the addition of the word 'amshaj' (mixed) could have a special significance of its own. And Allah knows best! نَّبْتَلِيْهِ (to put him to a test...76:2). The Arabic verb is derived from ibtila' which means 'to put to test'. This phrase puts forward the Wisdom underlying human creation. Allah has created man to put him to a test. This test is defined in forthcoming verses. Allah sent Prophets and celestial Books for the purpose of showing him both ways, one leading to Paradise, and the other to Hell. Man has been given a choice to adopt any one of the two ways. This led mankind into two groups, thus: اِنَّا هَدَيْنٰهُ السَّبِيْلَ اِمَّا شَاكِرًا وَّاِمَّا كَفُوْرًا (We have shown him the way to (let him) become either grateful or ungrateful...76:3). The first group was of those who, appreciating Allah's bounties, offered gratitude to Allah, and believed in Him, while the second group was of those who remained ungrateful to Allah's favours, disbelieved. After the description of the two groups, the next verse describes the punishment and evil consequences of the disbelievers. Allah has prepared, for the disbelievers, shackles and iron-collars and a blazing Fire. On the other hand, huge bounties are mentioned for the believers and righteous people. Out of these bounties, drinkables are mentioned first. They will have a drink from a goblet, blended with (a drink from) Camphor. اِنَّ الْاَبْرَارَ يَشْرَبُوْنَ مِنْ كَاْسٍ كَانَ مِزَاجُهَا كَافُوْرًا (The righteous will have a drink from a goblet, blended; with [ a drink from ] Camphor....76:5). Some of the commentators say that kar (Camphor) refers to a fountain in Paradise. In order to enhance the taste and pleasure of this drink, it will be mixed with water from this spring. If the word 'camphor' is taken in its popular sense, it does not necessarily signify that the camphor of Paradise be equated with the camphor available in this world, because the latter is not palatable.

Neither we were there, nor was there any demand from us. It is only Your mercy that listened to what we never said. Verse [ 2] describes the inception of human creation thus: اِنَّا خَلَقْنَا الْاِنْسَانَ مِنْ نُّطْفَةٍ اَمْشَاجٍ (We have created man from a mixed sperm-drop __76:2). The word amshaj is the plural of mashj or mashj which means a 'mixture'. Here obviously it refers to the male and female gametes according to most commentators, but some commentators say, as cited in Ruh-ul-Ma` ni, that amshaj refers to the four fluids of the body [ blood, phlegm, choler and melancholy ] of which the sperm is composed. Man Is Made up of Particles from Different Parts of the World If we reflect carefully, the cardinal fluids are made up of various kinds of nutriment. If we reflect further on man's food, it contains elements of water and air from distant parts of the globe. Thus, if we were to analyse man's present body, we will discover that it is composed of elements and particles that were scattered in every nook and corner of the world. A marvellous system set by Allah has, in a wonderful way, put them together in human structure. If this sense of amshaj 'mixed' is taken into account here, it allays the greatest doubt of the rejecters of Resurrection. Their main objection is that when they are dead, reduced to crumbled bones and dust, how will they be raised to life again? They thought this was impossible. The interpretation of amshaj as 'cardinal humours/fluids' allays their doubt once and for all. At the inception, when man was created, he was composed of particles and elements from all parts of the world. Allah did not find this difficult the first time. Why should He find its recreation difficult the second time. According to this interpretation, the addition of the word 'amshaj' (mixed) could have a special significance of its own. And Allah knows best! نَّبْتَلِيْهِ (to put him to a test...76:2). The Arabic verb is derived from ibtila' which means 'to put to test'. This phrase puts forward the Wisdom underlying human creation. Allah has created man to put him to a test. This test is defined in forthcoming verses. Allah sent Prophets and celestial Books for the purpose of showing him both ways, one leading to Paradise, and the other to Hell. Man has been given a choice to adopt any one of the two ways. This led mankind into two groups, thus: اِنَّا هَدَيْنٰهُ السَّبِيْلَ اِمَّا شَاكِرًا وَّاِمَّا كَفُوْرًا (We have shown him the way to (let him) become either grateful or ungrateful...76:3). The first group was of those who, appreciating Allah's bounties, offered gratitude to Allah, and believed in Him, while the second group was of those who remained ungrateful to Allah's favours, disbelieved. After the description of the two groups, the next verse describes the punishment and evil consequences of the disbelievers. Allah has prepared, for the disbelievers, shackles and iron-collars and a blazing Fire. On the other hand, huge bounties are mentioned for the believers and righteous people. Out of these bounties, drinkables are mentioned first. They will have a drink from a goblet, blended with (a drink from) Camphor. اِنَّ الْاَبْرَارَ يَشْرَبُوْنَ مِنْ كَاْسٍ كَانَ مِزَاجُهَا كَافُوْرًا (The righteous will have a drink from a goblet, blended; with [ a drink from ] Camphor....76:5). Some of the commentators say that kar (Camphor) refers to a fountain in Paradise. In order to enhance the taste and pleasure of this drink, it will be mixed with water from this spring. If the word 'camphor' is taken in its popular sense, it does not necessarily signify that the camphor of Paradise be equated with the camphor available in this world, because the latter is not palatable.

Neither we were there, nor was there any demand from us. It is only Your mercy that listened to what we never said. Verse [ 2] describes the inception of human creation thus: اِنَّا خَلَقْنَا الْاِنْسَانَ مِنْ نُّطْفَةٍ اَمْشَاجٍ (We have created man from a mixed sperm-drop __76:2). The word amshaj is the plural of mashj or mashj which means a 'mixture'. Here obviously it refers to the male and female gametes according to most commentators, but some commentators say, as cited in Ruh-ul-Ma` ni, that amshaj refers to the four fluids of the body [ blood, phlegm, choler and melancholy ] of which the sperm is composed. Man Is Made up of Particles from Different Parts of the World If we reflect carefully, the cardinal fluids are made up of various kinds of nutriment. If we reflect further on man's food, it contains elements of water and air from distant parts of the globe. Thus, if we were to analyse man's present body, we will discover that it is composed of elements and particles that were scattered in every nook and corner of the world. A marvellous system set by Allah has, in a wonderful way, put them together in human structure. If this sense of amshaj 'mixed' is taken into account here, it allays the greatest doubt of the rejecters of Resurrection. Their main objection is that when they are dead, reduced to crumbled bones and dust, how will they be raised to life again? They thought this was impossible. The interpretation of amshaj as 'cardinal humours/fluids' allays their doubt once and for all. At the inception, when man was created, he was composed of particles and elements from all parts of the world. Allah did not find this difficult the first time. Why should He find its recreation difficult the second time. According to this interpretation, the addition of the word 'amshaj' (mixed) could have a special significance of its own. And Allah knows best! نَّبْتَلِيْهِ (to put him to a test...76:2). The Arabic verb is derived from ibtila' which means 'to put to test'. This phrase puts forward the Wisdom underlying human creation. Allah has created man to put him to a test. This test is defined in forthcoming verses. Allah sent Prophets and celestial Books for the purpose of showing him both ways, one leading to Paradise, and the other to Hell. Man has been given a choice to adopt any one of the two ways. This led mankind into two groups, thus: اِنَّا هَدَيْنٰهُ السَّبِيْلَ اِمَّا شَاكِرًا وَّاِمَّا كَفُوْرًا (We have shown him the way to (let him) become either grateful or ungrateful...76:3). The first group was of those who, appreciating Allah's bounties, offered gratitude to Allah, and believed in Him, while the second group was of those who remained ungrateful to Allah's favours, disbelieved. After the description of the two groups, the next verse describes the punishment and evil consequences of the disbelievers. Allah has prepared, for the disbelievers, shackles and iron-collars and a blazing Fire. On the other hand, huge bounties are mentioned for the believers and righteous people. Out of these bounties, drinkables are mentioned first. They will have a drink from a goblet, blended with (a drink from) Camphor. اِنَّ الْاَبْرَارَ يَشْرَبُوْنَ مِنْ كَاْسٍ كَانَ مِزَاجُهَا كَافُوْرًا (The righteous will have a drink from a goblet, blended; with [ a drink from ] Camphor....76:5). Some of the commentators say that kar (Camphor) refers to a fountain in Paradise. In order to enhance the taste and pleasure of this drink, it will be mixed with water from this spring. If the word 'camphor' is taken in its popular sense, it does not necessarily signify that the camphor of Paradise be equated with the camphor available in this world, because the latter is not palatable.

عَيْنًا يَّشْرَبُ بِهَا عِبَادُ اللّٰهِ (that will be a spring from which Allah's slaves will drink...76:6). Grammatically, ` ainan (spring) is a complement [ badal ] to kaf ran which explains Kf r. Given this construction, it becomes certain that fur is the name of a spring. However, if the word ` ainan is taken as an explanation to ka's (goblet), the meaning would be that the goblet will contain a drink from a spring specified for Allah's slaves. In this case, it is also possible that the term 'Allah's slaves' refers to a category other than 'Abrar' (Righteous).

يُوْفُوْنَ بِالنَّذْرِ (They [ are the ones who ] fulfill the vows...76:7). This describes the reason why the righteous believers and Allah's slaves will receive these favours and bounties. This verse signifies that whenever they vow to do a good act, they invariably fulfill the vow. The word 'vow' literally means 'to take upon oneself an obligation which Shari` ah has not obligated on him'. Once a vow is taken, it becomes obligatory to fulfill it. Here it is stated that great rewards and favours for the inmates of Paradise would be apportioned to them because they fulfilled the vow. The verse indicates that when they are so particular about fulfilling their vows that are taken by them upon themselves, they would be even more particular about fulfilling the obligations enjoined upon them by Allah. Thus 'the fulfillment of vows' covers the entire spectrum of religious obligations. They would receive the favours of Paradise, if they completely obey Allah and rigorously apply His sacred laws. In any case, this statement emphasises the importance and obligation of fulfillment of vows. (1) It should be noted that in the original text of Ma` rif-ul-Qur'an, the expression is such that the vow may be confused by a layman with oath. To understand the point, it should be borne in mind that if a person makes a vow to commit a sin, like telling a lie, or drinking liquor, this vow is not recognized in Shri` ah. It is necessary for such a person to abstain from the sin, and since the vow is not recognized by the Sharl'ah, no expiation (kaffarah) is needed. However, it is the rule about oath that has been mentioned in the text above. That is, if someone swears an oath to tell a lie, for example, he has to break the oath and offer karah.(Muhammad Taqi Usmani) Ruling There are several conditions that must be met before a vow can be constituted: [ 1] The vow must be legitimate and permissible - not a sin. If a person swears an oath to commit a sinful act, it is necessary for him to break the oath, and pay the expiation for violating it." ) [ 2] It must not be legislated by Allah as an obligatory duty, as for instance if a person were to vow that he will perform the prescribed prayer or witr prayer, the vow would be null and void, because it is already a prescribed obligation. [ 3] According to Imam A` zam Abu Hanifah, it is also a condition that the vowed act must be an act of worship in itself, and such act of worship should belong to those forms of worship which have been made obligatory in some way or the other, as for instance prayers, fasting, charity, sacrifice and so on. If the vowed act is not prescribed as a worship, such a vow will be void. For instance, if a person were to vow that he will pay a visit to a sickly patient, or follow a funeral procession, this vow will not be valid, because although these acts carry rewards as acts of worship, yet they are not acts, of worship in themselves (Al ` Ibadat ul Maqsudah). Detailed rules and principles related to vows and oaths are available in books of jurisprudence.

وَيُطْعِمُوْنَ الطَّعَامَ عَلٰي حُبِّهٖ مِسْكِيْنًا وَّيَـتِـيْمًا وَّاَسِيْرًا (and they give food, despite their love for it, to the needy, and the orphan, and the captive... 76:8). The other reason why the inmates of Paradise will receive these favours is given in this verse, that is, their feeding the needy, the orphans and the captives. عَلٰي حُبِّهٖ (despite their love for it). This would mean that they give food to the needy while they themselves love it and desire it_ not that they eat to their fill and give the left-over food to the needy and poor. That feeding the poor and orphans is a form of worship and attracts reward is obvious. The word 'captive' refers to all prisoners, Muslim criminals, as well as infidels who are kept in prisons according to the principles of Shari` ah. It is the responsibility of the Islamic government to feed them. Anyone who feeds them is actually assisting the government and the public treasury. Therefore, feeding the prisoners, even Non-Muslims, is an act of reward. In the early days of Islam, especially, feeding the prisoners and taking care of them or protecting them was a responsibility that was shared by the general body of Muslims, as it happened with the prisoners of the Battle of Badr.

وَيُطْعِمُوْنَ الطَّعَامَ عَلٰي حُبِّهٖ مِسْكِيْنًا وَّيَـتِـيْمًا وَّاَسِيْرًا (and they give food, despite their love for it, to the needy, and the orphan, and the captive... 76:8). The other reason why the inmates of Paradise will receive these favours is given in this verse, that is, their feeding the needy, the orphans and the captives. عَلٰي حُبِّهٖ (despite their love for it). This would mean that they give food to the needy while they themselves love it and desire it_ not that they eat to their fill and give the left-over food to the needy and poor. That feeding the poor and orphans is a form of worship and attracts reward is obvious. The word 'captive' refers to all prisoners, Muslim criminals, as well as infidels who are kept in prisons according to the principles of Shari` ah. It is the responsibility of the Islamic government to feed them. Anyone who feeds them is actually assisting the government and the public treasury. Therefore, feeding the prisoners, even Non-Muslims, is an act of reward. In the early days of Islam, especially, feeding the prisoners and taking care of them or protecting them was a responsibility that was shared by the general body of Muslims, as it happened with the prisoners of the Battle of Badr.

وَيُطْعِمُوْنَ الطَّعَامَ عَلٰي حُبِّهٖ مِسْكِيْنًا وَّيَـتِـيْمًا وَّاَسِيْرًا (and they give food, despite their love for it, to the needy, and the orphan, and the captive... 76:8). The other reason why the inmates of Paradise will receive these favours is given in this verse, that is, their feeding the needy, the orphans and the captives. عَلٰي حُبِّهٖ (despite their love for it). This would mean that they give food to the needy while they themselves love it and desire it_ not that they eat to their fill and give the left-over food to the needy and poor. That feeding the poor and orphans is a form of worship and attracts reward is obvious. The word 'captive' refers to all prisoners, Muslim criminals, as well as infidels who are kept in prisons according to the principles of Shari` ah. It is the responsibility of the Islamic government to feed them. Anyone who feeds them is actually assisting the government and the public treasury. Therefore, feeding the prisoners, even Non-Muslims, is an act of reward. In the early days of Islam, especially, feeding the prisoners and taking care of them or protecting them was a responsibility that was shared by the general body of Muslims, as it happened with the prisoners of the Battle of Badr.

وَيُطْعِمُوْنَ الطَّعَامَ عَلٰي حُبِّهٖ مِسْكِيْنًا وَّيَـتِـيْمًا وَّاَسِيْرًا (and they give food, despite their love for it, to the needy, and the orphan, and the captive... 76:8). The other reason why the inmates of Paradise will receive these favours is given in this verse, that is, their feeding the needy, the orphans and the captives. عَلٰي حُبِّهٖ (despite their love for it). This would mean that they give food to the needy while they themselves love it and desire it_ not that they eat to their fill and give the left-over food to the needy and poor. That feeding the poor and orphans is a form of worship and attracts reward is obvious. The word 'captive' refers to all prisoners, Muslim criminals, as well as infidels who are kept in prisons according to the principles of Shari` ah. It is the responsibility of the Islamic government to feed them. Anyone who feeds them is actually assisting the government and the public treasury. Therefore, feeding the prisoners, even Non-Muslims, is an act of reward. In the early days of Islam, especially, feeding the prisoners and taking care of them or protecting them was a responsibility that was shared by the general body of Muslims, as it happened with the prisoners of the Battle of Badr.

وَيُطْعِمُوْنَ الطَّعَامَ عَلٰي حُبِّهٖ مِسْكِيْنًا وَّيَـتِـيْمًا وَّاَسِيْرًا (and they give food, despite their love for it, to the needy, and the orphan, and the captive... 76:8). The other reason why the inmates of Paradise will receive these favours is given in this verse, that is, their feeding the needy, the orphans and the captives. عَلٰي حُبِّهٖ (despite their love for it). This would mean that they give food to the needy while they themselves love it and desire it_ not that they eat to their fill and give the left-over food to the needy and poor. That feeding the poor and orphans is a form of worship and attracts reward is obvious. The word 'captive' refers to all prisoners, Muslim criminals, as well as infidels who are kept in prisons according to the principles of Shari` ah. It is the responsibility of the Islamic government to feed them. Anyone who feeds them is actually assisting the government and the public treasury. Therefore, feeding the prisoners, even Non-Muslims, is an act of reward. In the early days of Islam, especially, feeding the prisoners and taking care of them or protecting them was a responsibility that was shared by the general body of Muslims, as it happened with the prisoners of the Battle of Badr.

وَيُطْعِمُوْنَ الطَّعَامَ عَلٰي حُبِّهٖ مِسْكِيْنًا وَّيَـتِـيْمًا وَّاَسِيْرًا (and they give food, despite their love for it, to the needy, and the orphan, and the captive... 76:8). The other reason why the inmates of Paradise will receive these favours is given in this verse, that is, their feeding the needy, the orphans and the captives. عَلٰي حُبِّهٖ (despite their love for it). This would mean that they give food to the needy while they themselves love it and desire it_ not that they eat to their fill and give the left-over food to the needy and poor. That feeding the poor and orphans is a form of worship and attracts reward is obvious. The word 'captive' refers to all prisoners, Muslim criminals, as well as infidels who are kept in prisons according to the principles of Shari` ah. It is the responsibility of the Islamic government to feed them. Anyone who feeds them is actually assisting the government and the public treasury. Therefore, feeding the prisoners, even Non-Muslims, is an act of reward. In the early days of Islam, especially, feeding the prisoners and taking care of them or protecting them was a responsibility that was shared by the general body of Muslims, as it happened with the prisoners of the Battle of Badr.

وَيُطْعِمُوْنَ الطَّعَامَ عَلٰي حُبِّهٖ مِسْكِيْنًا وَّيَـتِـيْمًا وَّاَسِيْرًا (and they give food, despite their love for it, to the needy, and the orphan, and the captive... 76:8). The other reason why the inmates of Paradise will receive these favours is given in this verse, that is, their feeding the needy, the orphans and the captives. عَلٰي حُبِّهٖ (despite their love for it). This would mean that they give food to the needy while they themselves love it and desire it_ not that they eat to their fill and give the left-over food to the needy and poor. That feeding the poor and orphans is a form of worship and attracts reward is obvious. The word 'captive' refers to all prisoners, Muslim criminals, as well as infidels who are kept in prisons according to the principles of Shari` ah. It is the responsibility of the Islamic government to feed them. Anyone who feeds them is actually assisting the government and the public treasury. Therefore, feeding the prisoners, even Non-Muslims, is an act of reward. In the early days of Islam, especially, feeding the prisoners and taking care of them or protecting them was a responsibility that was shared by the general body of Muslims, as it happened with the prisoners of the Battle of Badr.

وَيُطْعِمُوْنَ الطَّعَامَ عَلٰي حُبِّهٖ مِسْكِيْنًا وَّيَـتِـيْمًا وَّاَسِيْرًا (and they give food, despite their love for it, to the needy, and the orphan, and the captive... 76:8). The other reason why the inmates of Paradise will receive these favours is given in this verse, that is, their feeding the needy, the orphans and the captives. عَلٰي حُبِّهٖ (despite their love for it). This would mean that they give food to the needy while they themselves love it and desire it_ not that they eat to their fill and give the left-over food to the needy and poor. That feeding the poor and orphans is a form of worship and attracts reward is obvious. The word 'captive' refers to all prisoners, Muslim criminals, as well as infidels who are kept in prisons according to the principles of Shari` ah. It is the responsibility of the Islamic government to feed them. Anyone who feeds them is actually assisting the government and the public treasury. Therefore, feeding the prisoners, even Non-Muslims, is an act of reward. In the early days of Islam, especially, feeding the prisoners and taking care of them or protecting them was a responsibility that was shared by the general body of Muslims, as it happened with the prisoners of the Battle of Badr.

قَوَا۩رِيْرَا۟ مِنْ فِضَّةٍ (vessels of silver...76:16). Silver vessels in this world are dense which can never be like glass, and that which is made of glass can never be silver. Thus silver and glass are two contradictory concepts in this world. However, it is a characteristic of Paradise that its glasses will be as bright as silver, and as transparent and sparkling as crystal. Sayyidna Ibn ` Abbas said: The blessings given in Paradise have their likes in this world also, except these vessels that are made of silver, but as transparent as a mirror."

وَيُسْقَوْنَ فِيْهَا كَاْسًا كَانَ مِزَاجُهَا زَنْجَبِيْلًا (And they will be served with a goblet of drink blended with ginger...76:17). The word zanjabil means 'ginger'. The Arabs loved that their drink should be mixed with ginger. Therefore, it is mentioned in the context of Paradise [ so that they are served with drinks flavoured with ginger of paradisiacal quality and splendour ]. Some scholars say that the only thing the blessings of Paradise and the blessings of this world share in common is their name, and they have nothing else in common. Therefore, the 'ginger' of this world cannot be equated with the 'ginger' of Paradise.

وَيُسْقَوْنَ فِيْهَا كَاْسًا كَانَ مِزَاجُهَا زَنْجَبِيْلًا (And they will be served with a goblet of drink blended with ginger...76:17). The word zanjabil means 'ginger'. The Arabs loved that their drink should be mixed with ginger. Therefore, it is mentioned in the context of Paradise [ so that they are served with drinks flavoured with ginger of paradisiacal quality and splendour ]. Some scholars say that the only thing the blessings of Paradise and the blessings of this world share in common is their name, and they have nothing else in common. Therefore, the 'ginger' of this world cannot be equated with the 'ginger' of Paradise.

وَيُسْقَوْنَ فِيْهَا كَاْسًا كَانَ مِزَاجُهَا زَنْجَبِيْلًا (And they will be served with a goblet of drink blended with ginger...76:17). The word zanjabil means 'ginger'. The Arabs loved that their drink should be mixed with ginger. Therefore, it is mentioned in the context of Paradise [ so that they are served with drinks flavoured with ginger of paradisiacal quality and splendour ]. Some scholars say that the only thing the blessings of Paradise and the blessings of this world share in common is their name, and they have nothing else in common. Therefore, the 'ginger' of this world cannot be equated with the 'ginger' of Paradise.

وَيُسْقَوْنَ فِيْهَا كَاْسًا كَانَ مِزَاجُهَا زَنْجَبِيْلًا (And they will be served with a goblet of drink blended with ginger...76:17). The word zanjabil means 'ginger'. The Arabs loved that their drink should be mixed with ginger. Therefore, it is mentioned in the context of Paradise [ so that they are served with drinks flavoured with ginger of paradisiacal quality and splendour ]. Some scholars say that the only thing the blessings of Paradise and the blessings of this world share in common is their name, and they have nothing else in common. Therefore, the 'ginger' of this world cannot be equated with the 'ginger' of Paradise.

وَّحُلُّوْٓا اَسَاوِرَ مِنْ فِضَّةٍ ۚ (...And they will be adorned by bracelets of silver...76:21). The asawir is the plural of siwar that refers to a 'bracelet'. It is a piece of jewellery worn around the wrist. This verse speaks of'silver bracelets'. On another occasion [ 22:23], the Qur'an speaks of asawira min dhahab 'gold bracelets'. There is no discrepancy between the two verses, because sometimes the silver bracelets will be worn, and at other times the gold bracelets, or some will wear gold bracelets and others will wear silver bracelets. However, a question arises in any case: A bracelet looks good on women, but does not suit men. Why will the men of Paradise wear bracelets? The Answer is that suitability of any piece of jewellery to men or women depends on custom. The style and appeal of jewellery differ from country to country and vary from nation to nation. In some cultures, a piece of jewellery is treated as highly inappropriate for men, and in other cultures it is regarded as highly beautiful and elegant. The Chosros [ Persian kings ] used to wear bracelets around their wrists, and various kinds of jewellery used to be studded on their chest and crown. This was counted as a distinctive feature of their prestige and honour. After the conquest of Persian empire, the treasures that fell into Muslims' hands contained the Persian Emperor's bracelets. Thus the various cultures and nations differ in their taste for jewellery in this very world. The flair and taste for jewellery for men in Paradise cannot be equated with their flair for it in this world.

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure. Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker. نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28) Miracles of Nature Respecting Human Joints This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!' Alhamdu1i11ah The Commentary on Surah Ad-Dahr Ends here

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure. Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker. نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28) Miracles of Nature Respecting Human Joints This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!' Alhamdu1i11ah The Commentary on Surah Ad-Dahr Ends here

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure. Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker. نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28) Miracles of Nature Respecting Human Joints This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!' Alhamdu1i11ah The Commentary on Surah Ad-Dahr Ends here

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure. Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker. نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28) Miracles of Nature Respecting Human Joints This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!' Alhamdu1i11ah The Commentary on Surah Ad-Dahr Ends here

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure. Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker. نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28) Miracles of Nature Respecting Human Joints This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!' Alhamdu1i11ah The Commentary on Surah Ad-Dahr Ends here

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure. Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker. نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28) Miracles of Nature Respecting Human Joints This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!' Alhamdu1i11ah The Commentary on Surah Ad-Dahr Ends here

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure. Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker. نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28) Miracles of Nature Respecting Human Joints This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!' Alhamdu1i11ah The Commentary on Surah Ad-Dahr Ends here

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure. Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker. نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28) Miracles of Nature Respecting Human Joints This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!' Alhamdu1i11ah The Commentary on Surah Ad-Dahr Ends here

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure. Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker. نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28) Miracles of Nature Respecting Human Joints This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!' Alhamdu1i11ah The Commentary on Surah Ad-Dahr Ends here

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure. Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker. نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28) Miracles of Nature Respecting Human Joints This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!' Alhamdu1i11ah The Commentary on Surah Ad-Dahr Ends here

Commentary Occasion of Revelation Sahih of Bukhari records from Sayyidna ` Abdullah Ibn Masud that he said: "While we were with Allah's Messenger in a cave at Mina, the Surah 'wal-Mursalat' was revealed to him. He was reciting it, and I was learning it from his mouth. Verily, his mouth was moist with it, when a snake leaped out at us. The Holy Prophet said, 'Kill it!' So we quickly went after it, but it got away. Then the Holy Prophet said, 'It was saved from your harm, just as you all were saved from its harm'." [ Ibn Kathir ]. Allah swears oaths in this Surah by various phenomena to assert that the Resurrection will certainly take place. The names of the phenomena are not mentioned in the Qur'an, but their five attributes are given in the following manner (The translation is given below without explanatory brackets for a better understanding of the point): [ 1] (I swear) by those that are sent one after the other, (77:1) [ 2] and by those that blow violently, (77:2) [ 3] and by those that spread all over, (77:3) [ 4] and by those who differentiate (between right and wrong) distinctly, (77:4) [ 5] then bring down the advice, (77:5) There is no traceable Hadith that gives the exact interpretation of the phenomena described. Therefore, the interpretation assigned to them by the Companions and their pupils differ. Some scholars say that all five attributes refer to angels. Others say that possibly different groups of angels are bearers of the attributes. Yet other scholars say that they refer to various types of winds. Some authorities on Tafsir say that they refer to Allah's Prophets and Messengers. Ibn Jarir Tabari says that, in this matter, it is safer to observe silence. He says that both possibilities exist, but he prefers not to side with any particular interpretation. There is no doubt about the fact that some of the attributes are more appropriately applicable to the angels of Allah, and cannot fit the winds without unusual stretch of imagination, and others are more appropriately applicable to winds, and cannot apply to angels without a fanciful stretch of imagination. Therefore, Ibn Kathir's approach seems to be the best. He says that in the first three verses of this Surah, Allah swears oaths by various types of winds. In verses [ 4] and [ 5], Allah swears oaths by the angels. If verses [ 4] and [ 5] are applied to the winds, then the imagination will have to be stretched far to interpret them . Likewise, if the first three verses [ mursalat, ` Asifat and nashirat ] are applied to the angels, they have no choice but to assign far-fetched interpretation. According to Ibn Kathir, the verses signify ' (I swear) by those (winds) that are sent one after the other'. The word ` urfan could signify 'beneficial and useful'. The winds that bring rain are obviously beneficial and useful. Another meaning of the word ` urfan is 'one after another'. In this interpretation, the verse signifies 'those winds that bring rain and clouds consecutively'. The word ` asifat is derived from ` asf that literally means 'winds that blow violently or vehemently'. This refers to fiercely blowing winds that sometimes do occur in the world. The word nashirat refers to 'winds that spread (clouds) all over after the rain is over'. The word fariqat is the attribute of the angels 'who differentiate (between right and wrong) distinctly by bringing down the Divine revelation'. The phrase fal-mulqiyati dhikran also refers to the 'angels'. The word dhikr 'Reminder' refers to the Qur'an or revelation in general. The verse signifies 'I swear by angels who [ by bringing down revelation ] separate between truth and falsehood, right and wrong, [ and the lawful and the forbidden ] '. Likewise, I swear by angels who bring down revelation or Qur'an to the Holy Prophet t. This interpretation is plain and simple, and does not require any undue stretch of imagination. In this interpretation, the question arises as to the contextual relationship between swearing oaths by various types of winds and the angels. First of all, it is not possible to fathom the Wisdom of Divine speech. However, it is possible to hypothesise. Allah swears oaths by useful winds and harmful winds. Winds that bring rain and clouds are useful, while those that blow fiercely and cause destruction are harmful. These belong to the perceptible world. All human beings can observe them. The perceptible things are mentioned first for reflection. The imperceptible world is mentioned later, such as the angels and revelation. If man reflects carefully on them, he will develop certainty of belief in them as well.

Commentary Occasion of Revelation Sahih of Bukhari records from Sayyidna ` Abdullah Ibn Masud that he said: "While we were with Allah's Messenger in a cave at Mina, the Surah 'wal-Mursalat' was revealed to him. He was reciting it, and I was learning it from his mouth. Verily, his mouth was moist with it, when a snake leaped out at us. The Holy Prophet said, 'Kill it!' So we quickly went after it, but it got away. Then the Holy Prophet said, 'It was saved from your harm, just as you all were saved from its harm'." [ Ibn Kathir ]. Allah swears oaths in this Surah by various phenomena to assert that the Resurrection will certainly take place. The names of the phenomena are not mentioned in the Qur'an, but their five attributes are given in the following manner (The translation is given below without explanatory brackets for a better understanding of the point): [ 1] (I swear) by those that are sent one after the other, (77:1) [ 2] and by those that blow violently, (77:2) [ 3] and by those that spread all over, (77:3) [ 4] and by those who differentiate (between right and wrong) distinctly, (77:4) [ 5] then bring down the advice, (77:5) There is no traceable Hadith that gives the exact interpretation of the phenomena described. Therefore, the interpretation assigned to them by the Companions and their pupils differ. Some scholars say that all five attributes refer to angels. Others say that possibly different groups of angels are bearers of the attributes. Yet other scholars say that they refer to various types of winds. Some authorities on Tafsir say that they refer to Allah's Prophets and Messengers. Ibn Jarir Tabari says that, in this matter, it is safer to observe silence. He says that both possibilities exist, but he prefers not to side with any particular interpretation. There is no doubt about the fact that some of the attributes are more appropriately applicable to the angels of Allah, and cannot fit the winds without unusual stretch of imagination, and others are more appropriately applicable to winds, and cannot apply to angels without a fanciful stretch of imagination. Therefore, Ibn Kathir's approach seems to be the best. He says that in the first three verses of this Surah, Allah swears oaths by various types of winds. In verses [ 4] and [ 5], Allah swears oaths by the angels. If verses [ 4] and [ 5] are applied to the winds, then the imagination will have to be stretched far to interpret them . Likewise, if the first three verses [ mursalat, ` Asifat and nashirat ] are applied to the angels, they have no choice but to assign far-fetched interpretation. According to Ibn Kathir, the verses signify ' (I swear) by those (winds) that are sent one after the other'. The word ` urfan could signify 'beneficial and useful'. The winds that bring rain are obviously beneficial and useful. Another meaning of the word ` urfan is 'one after another'. In this interpretation, the verse signifies 'those winds that bring rain and clouds consecutively'. The word ` asifat is derived from ` asf that literally means 'winds that blow violently or vehemently'. This refers to fiercely blowing winds that sometimes do occur in the world. The word nashirat refers to 'winds that spread (clouds) all over after the rain is over'. The word fariqat is the attribute of the angels 'who differentiate (between right and wrong) distinctly by bringing down the Divine revelation'. The phrase fal-mulqiyati dhikran also refers to the 'angels'. The word dhikr 'Reminder' refers to the Qur'an or revelation in general. The verse signifies 'I swear by angels who [ by bringing down revelation ] separate between truth and falsehood, right and wrong, [ and the lawful and the forbidden ] '. Likewise, I swear by angels who bring down revelation or Qur'an to the Holy Prophet t. This interpretation is plain and simple, and does not require any undue stretch of imagination. In this interpretation, the question arises as to the contextual relationship between swearing oaths by various types of winds and the angels. First of all, it is not possible to fathom the Wisdom of Divine speech. However, it is possible to hypothesise. Allah swears oaths by useful winds and harmful winds. Winds that bring rain and clouds are useful, while those that blow fiercely and cause destruction are harmful. These belong to the perceptible world. All human beings can observe them. The perceptible things are mentioned first for reflection. The imperceptible world is mentioned later, such as the angels and revelation. If man reflects carefully on them, he will develop certainty of belief in them as well.

Commentary Occasion of Revelation Sahih of Bukhari records from Sayyidna ` Abdullah Ibn Masud that he said: "While we were with Allah's Messenger in a cave at Mina, the Surah 'wal-Mursalat' was revealed to him. He was reciting it, and I was learning it from his mouth. Verily, his mouth was moist with it, when a snake leaped out at us. The Holy Prophet said, 'Kill it!' So we quickly went after it, but it got away. Then the Holy Prophet said, 'It was saved from your harm, just as you all were saved from its harm'." [ Ibn Kathir ]. Allah swears oaths in this Surah by various phenomena to assert that the Resurrection will certainly take place. The names of the phenomena are not mentioned in the Qur'an, but their five attributes are given in the following manner (The translation is given below without explanatory brackets for a better understanding of the point): [ 1] (I swear) by those that are sent one after the other, (77:1) [ 2] and by those that blow violently, (77:2) [ 3] and by those that spread all over, (77:3) [ 4] and by those who differentiate (between right and wrong) distinctly, (77:4) [ 5] then bring down the advice, (77:5) There is no traceable Hadith that gives the exact interpretation of the phenomena described. Therefore, the interpretation assigned to them by the Companions and their pupils differ. Some scholars say that all five attributes refer to angels. Others say that possibly different groups of angels are bearers of the attributes. Yet other scholars say that they refer to various types of winds. Some authorities on Tafsir say that they refer to Allah's Prophets and Messengers. Ibn Jarir Tabari says that, in this matter, it is safer to observe silence. He says that both possibilities exist, but he prefers not to side with any particular interpretation. There is no doubt about the fact that some of the attributes are more appropriately applicable to the angels of Allah, and cannot fit the winds without unusual stretch of imagination, and others are more appropriately applicable to winds, and cannot apply to angels without a fanciful stretch of imagination. Therefore, Ibn Kathir's approach seems to be the best. He says that in the first three verses of this Surah, Allah swears oaths by various types of winds. In verses [ 4] and [ 5], Allah swears oaths by the angels. If verses [ 4] and [ 5] are applied to the winds, then the imagination will have to be stretched far to interpret them . Likewise, if the first three verses [ mursalat, ` Asifat and nashirat ] are applied to the angels, they have no choice but to assign far-fetched interpretation. According to Ibn Kathir, the verses signify ' (I swear) by those (winds) that are sent one after the other'. The word ` urfan could signify 'beneficial and useful'. The winds that bring rain are obviously beneficial and useful. Another meaning of the word ` urfan is 'one after another'. In this interpretation, the verse signifies 'those winds that bring rain and clouds consecutively'. The word ` asifat is derived from ` asf that literally means 'winds that blow violently or vehemently'. This refers to fiercely blowing winds that sometimes do occur in the world. The word nashirat refers to 'winds that spread (clouds) all over after the rain is over'. The word fariqat is the attribute of the angels 'who differentiate (between right and wrong) distinctly by bringing down the Divine revelation'. The phrase fal-mulqiyati dhikran also refers to the 'angels'. The word dhikr 'Reminder' refers to the Qur'an or revelation in general. The verse signifies 'I swear by angels who [ by bringing down revelation ] separate between truth and falsehood, right and wrong, [ and the lawful and the forbidden ] '. Likewise, I swear by angels who bring down revelation or Qur'an to the Holy Prophet t. This interpretation is plain and simple, and does not require any undue stretch of imagination. In this interpretation, the question arises as to the contextual relationship between swearing oaths by various types of winds and the angels. First of all, it is not possible to fathom the Wisdom of Divine speech. However, it is possible to hypothesise. Allah swears oaths by useful winds and harmful winds. Winds that bring rain and clouds are useful, while those that blow fiercely and cause destruction are harmful. These belong to the perceptible world. All human beings can observe them. The perceptible things are mentioned first for reflection. The imperceptible world is mentioned later, such as the angels and revelation. If man reflects carefully on them, he will develop certainty of belief in them as well.

Commentary Occasion of Revelation Sahih of Bukhari records from Sayyidna ` Abdullah Ibn Masud that he said: "While we were with Allah's Messenger in a cave at Mina, the Surah 'wal-Mursalat' was revealed to him. He was reciting it, and I was learning it from his mouth. Verily, his mouth was moist with it, when a snake leaped out at us. The Holy Prophet said, 'Kill it!' So we quickly went after it, but it got away. Then the Holy Prophet said, 'It was saved from your harm, just as you all were saved from its harm'." [ Ibn Kathir ]. Allah swears oaths in this Surah by various phenomena to assert that the Resurrection will certainly take place. The names of the phenomena are not mentioned in the Qur'an, but their five attributes are given in the following manner (The translation is given below without explanatory brackets for a better understanding of the point): [ 1] (I swear) by those that are sent one after the other, (77:1) [ 2] and by those that blow violently, (77:2) [ 3] and by those that spread all over, (77:3) [ 4] and by those who differentiate (between right and wrong) distinctly, (77:4) [ 5] then bring down the advice, (77:5) There is no traceable Hadith that gives the exact interpretation of the phenomena described. Therefore, the interpretation assigned to them by the Companions and their pupils differ. Some scholars say that all five attributes refer to angels. Others say that possibly different groups of angels are bearers of the attributes. Yet other scholars say that they refer to various types of winds. Some authorities on Tafsir say that they refer to Allah's Prophets and Messengers. Ibn Jarir Tabari says that, in this matter, it is safer to observe silence. He says that both possibilities exist, but he prefers not to side with any particular interpretation. There is no doubt about the fact that some of the attributes are more appropriately applicable to the angels of Allah, and cannot fit the winds without unusual stretch of imagination, and others are more appropriately applicable to winds, and cannot apply to angels without a fanciful stretch of imagination. Therefore, Ibn Kathir's approach seems to be the best. He says that in the first three verses of this Surah, Allah swears oaths by various types of winds. In verses [ 4] and [ 5], Allah swears oaths by the angels. If verses [ 4] and [ 5] are applied to the winds, then the imagination will have to be stretched far to interpret them . Likewise, if the first three verses [ mursalat, ` Asifat and nashirat ] are applied to the angels, they have no choice but to assign far-fetched interpretation. According to Ibn Kathir, the verses signify ' (I swear) by those (winds) that are sent one after the other'. The word ` urfan could signify 'beneficial and useful'. The winds that bring rain are obviously beneficial and useful. Another meaning of the word ` urfan is 'one after another'. In this interpretation, the verse signifies 'those winds that bring rain and clouds consecutively'. The word ` asifat is derived from ` asf that literally means 'winds that blow violently or vehemently'. This refers to fiercely blowing winds that sometimes do occur in the world. The word nashirat refers to 'winds that spread (clouds) all over after the rain is over'. The word fariqat is the attribute of the angels 'who differentiate (between right and wrong) distinctly by bringing down the Divine revelation'. The phrase fal-mulqiyati dhikran also refers to the 'angels'. The word dhikr 'Reminder' refers to the Qur'an or revelation in general. The verse signifies 'I swear by angels who [ by bringing down revelation ] separate between truth and falsehood, right and wrong, [ and the lawful and the forbidden ] '. Likewise, I swear by angels who bring down revelation or Qur'an to the Holy Prophet t. This interpretation is plain and simple, and does not require any undue stretch of imagination. In this interpretation, the question arises as to the contextual relationship between swearing oaths by various types of winds and the angels. First of all, it is not possible to fathom the Wisdom of Divine speech. However, it is possible to hypothesise. Allah swears oaths by useful winds and harmful winds. Winds that bring rain and clouds are useful, while those that blow fiercely and cause destruction are harmful. These belong to the perceptible world. All human beings can observe them. The perceptible things are mentioned first for reflection. The imperceptible world is mentioned later, such as the angels and revelation. If man reflects carefully on them, he will develop certainty of belief in them as well.

Commentary Occasion of Revelation Sahih of Bukhari records from Sayyidna ` Abdullah Ibn Masud that he said: "While we were with Allah's Messenger in a cave at Mina, the Surah 'wal-Mursalat' was revealed to him. He was reciting it, and I was learning it from his mouth. Verily, his mouth was moist with it, when a snake leaped out at us. The Holy Prophet said, 'Kill it!' So we quickly went after it, but it got away. Then the Holy Prophet said, 'It was saved from your harm, just as you all were saved from its harm'." [ Ibn Kathir ]. Allah swears oaths in this Surah by various phenomena to assert that the Resurrection will certainly take place. The names of the phenomena are not mentioned in the Qur'an, but their five attributes are given in the following manner (The translation is given below without explanatory brackets for a better understanding of the point): [ 1] (I swear) by those that are sent one after the other, (77:1) [ 2] and by those that blow violently, (77:2) [ 3] and by those that spread all over, (77:3) [ 4] and by those who differentiate (between right and wrong) distinctly, (77:4) [ 5] then bring down the advice, (77:5) There is no traceable Hadith that gives the exact interpretation of the phenomena described. Therefore, the interpretation assigned to them by the Companions and their pupils differ. Some scholars say that all five attributes refer to angels. Others say that possibly different groups of angels are bearers of the attributes. Yet other scholars say that they refer to various types of winds. Some authorities on Tafsir say that they refer to Allah's Prophets and Messengers. Ibn Jarir Tabari says that, in this matter, it is safer to observe silence. He says that both possibilities exist, but he prefers not to side with any particular interpretation. There is no doubt about the fact that some of the attributes are more appropriately applicable to the angels of Allah, and cannot fit the winds without unusual stretch of imagination, and others are more appropriately applicable to winds, and cannot apply to angels without a fanciful stretch of imagination. Therefore, Ibn Kathir's approach seems to be the best. He says that in the first three verses of this Surah, Allah swears oaths by various types of winds. In verses [ 4] and [ 5], Allah swears oaths by the angels. If verses [ 4] and [ 5] are applied to the winds, then the imagination will have to be stretched far to interpret them . Likewise, if the first three verses [ mursalat, ` Asifat and nashirat ] are applied to the angels, they have no choice but to assign far-fetched interpretation. According to Ibn Kathir, the verses signify ' (I swear) by those (winds) that are sent one after the other'. The word ` urfan could signify 'beneficial and useful'. The winds that bring rain are obviously beneficial and useful. Another meaning of the word ` urfan is 'one after another'. In this interpretation, the verse signifies 'those winds that bring rain and clouds consecutively'. The word ` asifat is derived from ` asf that literally means 'winds that blow violently or vehemently'. This refers to fiercely blowing winds that sometimes do occur in the world. The word nashirat refers to 'winds that spread (clouds) all over after the rain is over'. The word fariqat is the attribute of the angels 'who differentiate (between right and wrong) distinctly by bringing down the Divine revelation'. The phrase fal-mulqiyati dhikran also refers to the 'angels'. The word dhikr 'Reminder' refers to the Qur'an or revelation in general. The verse signifies 'I swear by angels who [ by bringing down revelation ] separate between truth and falsehood, right and wrong, [ and the lawful and the forbidden ] '. Likewise, I swear by angels who bring down revelation or Qur'an to the Holy Prophet t. This interpretation is plain and simple, and does not require any undue stretch of imagination. In this interpretation, the question arises as to the contextual relationship between swearing oaths by various types of winds and the angels. First of all, it is not possible to fathom the Wisdom of Divine speech. However, it is possible to hypothesise. Allah swears oaths by useful winds and harmful winds. Winds that bring rain and clouds are useful, while those that blow fiercely and cause destruction are harmful. These belong to the perceptible world. All human beings can observe them. The perceptible things are mentioned first for reflection. The imperceptible world is mentioned later, such as the angels and revelation. If man reflects carefully on them, he will develop certainty of belief in them as well.

عُذْرً‌ا أَوْ نُذْرً‌ا ( to provide excuses [ for the believers ] or giving warnings (to disbelievers…77:6) This phrase is complement to verse [ 5]: فَالْمُلْقِيَاتِ ذِكْرً‌ا then bring down the advice, [ 77:5] The 'advice' refers to the 'revelation' that came down upon the Prophets. Verse 6 says that it serves two purposes. In the case of the people of truth and believers, it persuades them to seek excuse from Allah for their shortcomings, and pray for forgiveness; and in the case of the people of falsehood and disbelievers, it contains a warning for them of Allah's torment, if they oppose His command.

إِنَّمَا تُوعَدُونَ لَوَاقِعٌ ( …that which you are promised is sure to happen…77:7) This is the subject of these oaths. It means that the Day of Judgment, Reckoning, and Reward and Punishment that is promised by the Prophets (علیہم السلام) has certainly to be fulfilled. Allah then describes some of the events that will occur on the Day of Judgment. The stars will be extinguished, which could mean that they will be completely destroyed, or they will exist, but their lights will be lost. In this way the entire world will be plunged in absolute darkness. The second event to occur is the splitting of the sky. The third event to occur is that the mountains will be blown away as dust. The fourth event is described in the following verse:

إِنَّمَا تُوعَدُونَ لَوَاقِعٌ ( …that which you are promised is sure to happen…77:7) This is the subject of these oaths. It means that the Day of Judgment, Reckoning, and Reward and Punishment that is promised by the Prophets (علیہم السلام) has certainly to be fulfilled. Allah then describes some of the events that will occur on the Day of Judgment. The stars will be extinguished, which could mean that they will be completely destroyed, or they will exist, but their lights will be lost. In this way the entire world will be plunged in absolute darkness. The second event to occur is the splitting of the sky. The third event to occur is that the mountains will be blown away as dust. The fourth event is described in the following verse:

إِنَّمَا تُوعَدُونَ لَوَاقِعٌ ( …that which you are promised is sure to happen…77:7) This is the subject of these oaths. It means that the Day of Judgment, Reckoning, and Reward and Punishment that is promised by the Prophets (علیہم السلام) has certainly to be fulfilled. Allah then describes some of the events that will occur on the Day of Judgment. The stars will be extinguished, which could mean that they will be completely destroyed, or they will exist, but their lights will be lost. In this way the entire world will be plunged in absolute darkness. The second event to occur is the splitting of the sky. The third event to occur is that the mountains will be blown away as dust. The fourth event is described in the following verse:

إِنَّمَا تُوعَدُونَ لَوَاقِعٌ ( …that which you are promised is sure to happen…77:7) This is the subject of these oaths. It means that the Day of Judgment, Reckoning, and Reward and Punishment that is promised by the Prophets (علیہم السلام) has certainly to be fulfilled. Allah then describes some of the events that will occur on the Day of Judgment. The stars will be extinguished, which could mean that they will be completely destroyed, or they will exist, but their lights will be lost. In this way the entire world will be plunged in absolute darkness. The second event to occur is the splitting of the sky. The third event to occur is that the mountains will be blown away as dust. The fourth event is described in the following verse:

وَإِذَا الرُّ‌سُلُ أُقِّتَتْ (and when the messengers will be assembled at the appointed time, [ then all matters will be decided.] [ 77:11] ' The word uqqitat is derived from tauqit which primarily means 'appointment of time'. According to Zamakhshari, it signifies 'to arrive at an appointed time' [ as cited in Ruh ]. In this context, the second meaning appears to be more appropriate. The verse signifies that the appointed time for the Prophets and Messengers to assemble with their communities will arrive, so that all matters concerning them may be decided. The verses further describe the Day of Judgment as the great and horrible day and the Day of Decision. It shall be the day of destruction for the deniers and rejecters, thus:

وَإِذَا الرُّ‌سُلُ أُقِّتَتْ (and when the messengers will be assembled at the appointed time, [ then all matters will be decided.] [ 77:11] ' The word uqqitat is derived from tauqit which primarily means 'appointment of time'. According to Zamakhshari, it signifies 'to arrive at an appointed time' [ as cited in Ruh ]. In this context, the second meaning appears to be more appropriate. The verse signifies that the appointed time for the Prophets and Messengers to assemble with their communities will arrive, so that all matters concerning them may be decided. The verses further describe the Day of Judgment as the great and horrible day and the Day of Decision. It shall be the day of destruction for the deniers and rejecters, thus:

وَإِذَا الرُّ‌سُلُ أُقِّتَتْ (and when the messengers will be assembled at the appointed time, [ then all matters will be decided.] [ 77:11] ' The word uqqitat is derived from tauqit which primarily means 'appointment of time'. According to Zamakhshari, it signifies 'to arrive at an appointed time' [ as cited in Ruh ]. In this context, the second meaning appears to be more appropriate. The verse signifies that the appointed time for the Prophets and Messengers to assemble with their communities will arrive, so that all matters concerning them may be decided. The verses further describe the Day of Judgment as the great and horrible day and the Day of Decision. It shall be the day of destruction for the deniers and rejecters, thus:

وَإِذَا الرُّ‌سُلُ أُقِّتَتْ (and when the messengers will be assembled at the appointed time, [ then all matters will be decided.] [ 77:11] ' The word uqqitat is derived from tauqit which primarily means 'appointment of time'. According to Zamakhshari, it signifies 'to arrive at an appointed time' [ as cited in Ruh ]. In this context, the second meaning appears to be more appropriate. The verse signifies that the appointed time for the Prophets and Messengers to assemble with their communities will arrive, so that all matters concerning them may be decided. The verses further describe the Day of Judgment as the great and horrible day and the Day of Decision. It shall be the day of destruction for the deniers and rejecters, thus:

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (Woe, that Day, to the deniers!...77:15) The word wail means 'destruction'. According to certain Hadith narratives, the word wail is a 'valley of Hell where the pus of the wounds of the inmates of Hell will be collected. This is the place where the deniers will live. After this, the present-day people are asked to learn a lesson from [ the destruction ] of the former generations, thus:

أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the earlier people?...77:16) It refers to the nations of ` Ad, Thamud, nation of Lut (علیہ السلام) and Fir'aun (The Pharaoh) who were destroyed because of their obstinacy.

ثُمَّ نُتْبِعُهُمُ الْآخِرِ‌ينَ (Then We will cause the later ones to follow them....77:17) According to popular reading, Verse 17 purports to say that the present-day infidels, the people of Makkah, will receive punishment soon. They were punished and destroyed by Muslims in the Battle of Badr and so on. The difference between the punishment of former nations and the community of the Holy Prophet ﷺ is as follows: The former nations used to be destroyed by celestial punishment with all their habitations. The infidels in the community of the Holy Prophet ﷺ do not receive celestial punishment, because of the Holy Prophet's ﷺ special honour. They are punished by the weapons of Muslims. Furthermore, the destruction is not general. Only the obdurate criminal leaders are destroyed.

ثُمَّ نُتْبِعُهُمُ الْآخِرِ‌ينَ (Then We will cause the later ones to follow them....77:17) According to popular reading, Verse 17 purports to say that the present-day infidels, the people of Makkah, will receive punishment soon. They were punished and destroyed by Muslims in the Battle of Badr and so on. The difference between the punishment of former nations and the community of the Holy Prophet ﷺ is as follows: The former nations used to be destroyed by celestial punishment with all their habitations. The infidels in the community of the Holy Prophet ﷺ do not receive celestial punishment, because of the Holy Prophet's ﷺ special honour. They are punished by the weapons of Muslims. Furthermore, the destruction is not general. Only the obdurate criminal leaders are destroyed.

ثُمَّ نُتْبِعُهُمُ الْآخِرِ‌ينَ (Then We will cause the later ones to follow them....77:17) According to popular reading, Verse 17 purports to say that the present-day infidels, the people of Makkah, will receive punishment soon. They were punished and destroyed by Muslims in the Battle of Badr and so on. The difference between the punishment of former nations and the community of the Holy Prophet ﷺ is as follows: The former nations used to be destroyed by celestial punishment with all their habitations. The infidels in the community of the Holy Prophet ﷺ do not receive celestial punishment, because of the Holy Prophet's ﷺ special honour. They are punished by the weapons of Muslims. Furthermore, the destruction is not general. Only the obdurate criminal leaders are destroyed.

ثُمَّ نُتْبِعُهُمُ الْآخِرِ‌ينَ (Then We will cause the later ones to follow them....77:17) According to popular reading, Verse 17 purports to say that the present-day infidels, the people of Makkah, will receive punishment soon. They were punished and destroyed by Muslims in the Battle of Badr and so on. The difference between the punishment of former nations and the community of the Holy Prophet ﷺ is as follows: The former nations used to be destroyed by celestial punishment with all their habitations. The infidels in the community of the Holy Prophet ﷺ do not receive celestial punishment, because of the Holy Prophet's ﷺ special honour. They are punished by the weapons of Muslims. Furthermore, the destruction is not general. Only the obdurate criminal leaders are destroyed.

ثُمَّ نُتْبِعُهُمُ الْآخِرِ‌ينَ (Then We will cause the later ones to follow them....77:17) According to popular reading, Verse 17 purports to say that the present-day infidels, the people of Makkah, will receive punishment soon. They were punished and destroyed by Muslims in the Battle of Badr and so on. The difference between the punishment of former nations and the community of the Holy Prophet ﷺ is as follows: The former nations used to be destroyed by celestial punishment with all their habitations. The infidels in the community of the Holy Prophet ﷺ do not receive celestial punishment, because of the Holy Prophet's ﷺ special honour. They are punished by the weapons of Muslims. Furthermore, the destruction is not general. Only the obdurate criminal leaders are destroyed.

ثُمَّ نُتْبِعُهُمُ الْآخِرِ‌ينَ (Then We will cause the later ones to follow them....77:17) According to popular reading, Verse 17 purports to say that the present-day infidels, the people of Makkah, will receive punishment soon. They were punished and destroyed by Muslims in the Battle of Badr and so on. The difference between the punishment of former nations and the community of the Holy Prophet ﷺ is as follows: The former nations used to be destroyed by celestial punishment with all their habitations. The infidels in the community of the Holy Prophet ﷺ do not receive celestial punishment, because of the Holy Prophet's ﷺ special honour. They are punished by the weapons of Muslims. Furthermore, the destruction is not general. Only the obdurate criminal leaders are destroyed.

ثُمَّ نُتْبِعُهُمُ الْآخِرِ‌ينَ (Then We will cause the later ones to follow them....77:17) According to popular reading, Verse 17 purports to say that the present-day infidels, the people of Makkah, will receive punishment soon. They were punished and destroyed by Muslims in the Battle of Badr and so on. The difference between the punishment of former nations and the community of the Holy Prophet ﷺ is as follows: The former nations used to be destroyed by celestial punishment with all their habitations. The infidels in the community of the Holy Prophet ﷺ do not receive celestial punishment, because of the Holy Prophet's ﷺ special honour. They are punished by the weapons of Muslims. Furthermore, the destruction is not general. Only the obdurate criminal leaders are destroyed.

ثُمَّ نُتْبِعُهُمُ الْآخِرِ‌ينَ (Then We will cause the later ones to follow them....77:17) According to popular reading, Verse 17 purports to say that the present-day infidels, the people of Makkah, will receive punishment soon. They were punished and destroyed by Muslims in the Battle of Badr and so on. The difference between the punishment of former nations and the community of the Holy Prophet ﷺ is as follows: The former nations used to be destroyed by celestial punishment with all their habitations. The infidels in the community of the Holy Prophet ﷺ do not receive celestial punishment, because of the Holy Prophet's ﷺ special honour. They are punished by the weapons of Muslims. Furthermore, the destruction is not general. Only the obdurate criminal leaders are destroyed.

أَلَمْ نَجْعَلِ الْأَرْ‌ضَ كِفَاتًا أَحْيَاءً وَأَمْوَاتًا (Did We not make the earth a container that collects the living and the dead?....25, 26) The word kit is derived from kaft. It means 'to gather things together'. Thus kit is a thing that embodies many things within itself. Earth is created by Allah in a fashion that humans when alive, remain on its back, and when dead, in its belly.

أَلَمْ نَجْعَلِ الْأَرْ‌ضَ كِفَاتًا أَحْيَاءً وَأَمْوَاتًا (Did We not make the earth a container that collects the living and the dead?....25, 26) The word kit is derived from kaft. It means 'to gather things together'. Thus kit is a thing that embodies many things within itself. Earth is created by Allah in a fashion that humans when alive, remain on its back, and when dead, in its belly.

أَلَمْ نَجْعَلِ الْأَرْ‌ضَ كِفَاتًا أَحْيَاءً وَأَمْوَاتًا (Did We not make the earth a container that collects the living and the dead?....25, 26) The word kit is derived from kaft. It means 'to gather things together'. Thus kit is a thing that embodies many things within itself. Earth is created by Allah in a fashion that humans when alive, remain on its back, and when dead, in its belly.

أَلَمْ نَجْعَلِ الْأَرْ‌ضَ كِفَاتًا أَحْيَاءً وَأَمْوَاتًا (Did We not make the earth a container that collects the living and the dead?....25, 26) The word kit is derived from kaft. It means 'to gather things together'. Thus kit is a thing that embodies many things within itself. Earth is created by Allah in a fashion that humans when alive, remain on its back, and when dead, in its belly.

أَلَمْ نَجْعَلِ الْأَرْ‌ضَ كِفَاتًا أَحْيَاءً وَأَمْوَاتًا (Did We not make the earth a container that collects the living and the dead?....25, 26) The word kit is derived from kaft. It means 'to gather things together'. Thus kit is a thing that embodies many things within itself. Earth is created by Allah in a fashion that humans when alive, remain on its back, and when dead, in its belly.

أَلَمْ نَجْعَلِ الْأَرْ‌ضَ كِفَاتًا أَحْيَاءً وَأَمْوَاتًا (Did We not make the earth a container that collects the living and the dead?....25, 26) The word kit is derived from kaft. It means 'to gather things together'. Thus kit is a thing that embodies many things within itself. Earth is created by Allah in a fashion that humans when alive, remain on its back, and when dead, in its belly.

أَلَمْ نَجْعَلِ الْأَرْ‌ضَ كِفَاتًا أَحْيَاءً وَأَمْوَاتًا (Did We not make the earth a container that collects the living and the dead?....25, 26) The word kit is derived from kaft. It means 'to gather things together'. Thus kit is a thing that embodies many things within itself. Earth is created by Allah in a fashion that humans when alive, remain on its back, and when dead, in its belly.

إِنَّهَا تَرْ‌مِي بِشَرَ‌رٍ‌ كَالْقَصْرِ كَأَنَّهُ جِمَالَتٌ صُفْرٌ‌ ‌ (It emits sparks [ as huge ] as castles...77:32) The word gasr means a 'huge, magnificent castle'. The word jimalah is used in the sense of jamal, and means 'camel'. The word sufr is the plural of asfar which means 'yellow'. The verse describes the fire of Hell. It will emit such huge sparks of fire, as if they were huge and magnificent castles. Then they will break up into little splinters, as if they were yellowish camels. Some scholars have translated the word 'sufr' as 'black' because yellowish colour of camels tends to blackness. [ Ruh ].

إِنَّهَا تَرْ‌مِي بِشَرَ‌رٍ‌ كَالْقَصْرِ كَأَنَّهُ جِمَالَتٌ صُفْرٌ‌ ‌ (It emits sparks [ as huge ] as castles...77:32) The word gasr means a 'huge, magnificent castle'. The word jimalah is used in the sense of jamal, and means 'camel'. The word sufr is the plural of asfar which means 'yellow'. The verse describes the fire of Hell. It will emit such huge sparks of fire, as if they were huge and magnificent castles. Then they will break up into little splinters, as if they were yellowish camels. Some scholars have translated the word 'sufr' as 'black' because yellowish colour of camels tends to blackness. [ Ruh ].

إِنَّهَا تَرْ‌مِي بِشَرَ‌رٍ‌ كَالْقَصْرِ كَأَنَّهُ جِمَالَتٌ صُفْرٌ‌ ‌ (It emits sparks [ as huge ] as castles...77:32) The word gasr means a 'huge, magnificent castle'. The word jimalah is used in the sense of jamal, and means 'camel'. The word sufr is the plural of asfar which means 'yellow'. The verse describes the fire of Hell. It will emit such huge sparks of fire, as if they were huge and magnificent castles. Then they will break up into little splinters, as if they were yellowish camels. Some scholars have translated the word 'sufr' as 'black' because yellowish colour of camels tends to blackness. [ Ruh ].

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

هَـٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُ‌ونَ (This is a day when they will not speak, nor will they be allowed to offer excuses....77:35, 36) In other words, this is the Day in which they will not be able to talk, nor will they be permitted to offer pleas for their misdeeds. However, other verses of the Qur'an inform us that they will speak and will be permitted to offer excuses. There is no discrepancy between the two verses, because there will be various stages on the Plain of Gathering (Mahshar) through which people will have to pass. Sometimes they will pass through a stage where it would be forbidden for them to speak or offer excuses; and at another stage they will be permitted. [ Ruh ].

كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُم مُّجْرِ‌مُونَ ("Eat and drink for a while! You are guilty ones...77:46) This verse addresses the infidels through the Holy Prophet ﷺ . They may eat and drink and enjoy themselves in this world, but the span is short, and then there will be nothing but punishment for them. [ Abu Hayyan ].

كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُم مُّجْرِ‌مُونَ ("Eat and drink for a while! You are guilty ones...77:46) This verse addresses the infidels through the Holy Prophet ﷺ . They may eat and drink and enjoy themselves in this world, but the span is short, and then there will be nothing but punishment for them. [ Abu Hayyan ].

وَإِذَا قِيلَ لَهُمُ ارْ‌كَعُوا لَا يَرْ‌كَعُونَ (And when it is said to them, "Bow down", they do not bow down...77:48) According to most commentators, the word ruku' is used here in its primitive sense 'to bow down and submit'. The verse signifies that when they were told to submit to the Divine commands, they refused to comply. Some scholars take the word ruku` in its technical sense and interpret the verse to signify 'when they are called to prayer, they refused to pray.' The ruku` is a part of the prayer, but it refers here to the whole prayer. [ Ruh ]

وَإِذَا قِيلَ لَهُمُ ارْ‌كَعُوا لَا يَرْ‌كَعُونَ (And when it is said to them, "Bow down", they do not bow down...77:48) According to most commentators, the word ruku' is used here in its primitive sense 'to bow down and submit'. The verse signifies that when they were told to submit to the Divine commands, they refused to comply. Some scholars take the word ruku` in its technical sense and interpret the verse to signify 'when they are called to prayer, they refused to pray.' The ruku` is a part of the prayer, but it refers here to the whole prayer. [ Ruh ]

فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Now, in which discourse, after this, will they believe? ...77:50) The Holy Qur'an is the last Book of Allah which explains its message and wisdom most lucidly, excellently, eloquently, elegantly, and its arguments most convincingly. Its style is extremely effective and the admonition soul-capturing. If they do not believe in such a Book, then for which word are they waiting? This is to express disappointment in them. A Hadith narrative instructs that when one recites this verse, he should say 'I believe in Allah'. This statement must be made outside the prayer, or in voluntary prayer. He must abstain from this statement in obligatory and Sunnah prayer. Hadith narratives are clear on this point. And Allah knows best!

Commentary عَمَّ يَتَسَاءَلُونَ (About what are they asking each other?...78:1). The word ` amma is made up of two particles: [ 1] The preposition' عن an (about); and [ 2] the interrogative particle ما 'ma' (what?) (the last letter, that is, 'ma' has been omitted according to the grammatical composition. The sense is: About what are they asking each other?' Allah Himself replies to the question when He says:

عَنِ النَّبَإِ الْعَظِيمِ الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About the Great Event in which they dispute!...78:2, 3). The word naba' means 'news' but not every news is naba'. It means a 'momentous news of a great event'. This refers to the news of the Day of Judgment. The verse purports to convey that the inhabitants of Makkah ask about the Day of Judgment in which they dispute [ while some of them believed in Resurrection, others did not.] Sayyidna Ibn ` Abbas ؓ reports that when the revelation of Qur'an started, the pagan Arabs used to form circles and discuss and criticise it, especially about the tremendous import of Resurrection and Judgment referred to in the Qur'an. The pagans thought this was impossible, and they used to have protracted discussion. The disbelievers persuade themselves to believe that the predicted event will never take place, though there were others who believed in the event. The Surah opens by shunning the enquirers and the enquiry, it wonders that anyone should raise any doubts about Resurrection and Judgment. Some of the commentators express the opinion that their enquiry was not a genuine one where they were keen to learn about the truth. So they ask half-mockingly and half in doubt, when that event, so loudly pronounced, will happen. Qur'an has responded by asserting one statement twice for emphasis, thus:

عَنِ النَّبَإِ الْعَظِيمِ الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About the Great Event in which they dispute!...78:2, 3). The word naba' means 'news' but not every news is naba'. It means a 'momentous news of a great event'. This refers to the news of the Day of Judgment. The verse purports to convey that the inhabitants of Makkah ask about the Day of Judgment in which they dispute [ while some of them believed in Resurrection, others did not.] Sayyidna Ibn ` Abbas ؓ reports that when the revelation of Qur'an started, the pagan Arabs used to form circles and discuss and criticise it, especially about the tremendous import of Resurrection and Judgment referred to in the Qur'an. The pagans thought this was impossible, and they used to have protracted discussion. The disbelievers persuade themselves to believe that the predicted event will never take place, though there were others who believed in the event. The Surah opens by shunning the enquirers and the enquiry, it wonders that anyone should raise any doubts about Resurrection and Judgment. Some of the commentators express the opinion that their enquiry was not a genuine one where they were keen to learn about the truth. So they ask half-mockingly and half in doubt, when that event, so loudly pronounced, will happen. Qur'an has responded by asserting one statement twice for emphasis, thus:

كَلَّا سَيَعْلَمُونَ ثُمَّ كَلَّا سَيَعْلَمُونَ (Truly, they will soon know. Again, truly, they will soon know....78:5) The particle kalla is negative, and means 'never, by no means'. It means here that this matter cannot be understood by question and answer or by disputation and debate. Its reality will be understood by them when they will face it. It is such a reality that has no room for questions, disputation or denial. The Qur'an says that soon they will come to know about it [ and this statement is repeated twice for emphasis ]. In other words, when they die, they will discover the realities of the next world. They will see the horrors of the Hereafter with their eyes. Then the Holy Qur'an has pointed to different demonstrations of His power to prove that it is not impossible for Allah to destroy this entire world and re-create it once again. Reference is made to the creation of earth, mountains, human beings, males and females and the creation of suitable conditions for human life, health and activities. One of the things mentioned in this connection is:

كَلَّا سَيَعْلَمُونَ ثُمَّ كَلَّا سَيَعْلَمُونَ (Truly, they will soon know. Again, truly, they will soon know....78:5) The particle kalla is negative, and means 'never, by no means'. It means here that this matter cannot be understood by question and answer or by disputation and debate. Its reality will be understood by them when they will face it. It is such a reality that has no room for questions, disputation or denial. The Qur'an says that soon they will come to know about it [ and this statement is repeated twice for emphasis ]. In other words, when they die, they will discover the realities of the next world. They will see the horrors of the Hereafter with their eyes. Then the Holy Qur'an has pointed to different demonstrations of His power to prove that it is not impossible for Allah to destroy this entire world and re-create it once again. Reference is made to the creation of earth, mountains, human beings, males and females and the creation of suitable conditions for human life, health and activities. One of the things mentioned in this connection is:

كَلَّا سَيَعْلَمُونَ ثُمَّ كَلَّا سَيَعْلَمُونَ (Truly, they will soon know. Again, truly, they will soon know....78:5) The particle kalla is negative, and means 'never, by no means'. It means here that this matter cannot be understood by question and answer or by disputation and debate. Its reality will be understood by them when they will face it. It is such a reality that has no room for questions, disputation or denial. The Qur'an says that soon they will come to know about it [ and this statement is repeated twice for emphasis ]. In other words, when they die, they will discover the realities of the next world. They will see the horrors of the Hereafter with their eyes. Then the Holy Qur'an has pointed to different demonstrations of His power to prove that it is not impossible for Allah to destroy this entire world and re-create it once again. Reference is made to the creation of earth, mountains, human beings, males and females and the creation of suitable conditions for human life, health and activities. One of the things mentioned in this connection is:

كَلَّا سَيَعْلَمُونَ ثُمَّ كَلَّا سَيَعْلَمُونَ (Truly, they will soon know. Again, truly, they will soon know....78:5) The particle kalla is negative, and means 'never, by no means'. It means here that this matter cannot be understood by question and answer or by disputation and debate. Its reality will be understood by them when they will face it. It is such a reality that has no room for questions, disputation or denial. The Qur'an says that soon they will come to know about it [ and this statement is repeated twice for emphasis ]. In other words, when they die, they will discover the realities of the next world. They will see the horrors of the Hereafter with their eyes. Then the Holy Qur'an has pointed to different demonstrations of His power to prove that it is not impossible for Allah to destroy this entire world and re-create it once again. Reference is made to the creation of earth, mountains, human beings, males and females and the creation of suitable conditions for human life, health and activities. One of the things mentioned in this connection is:

كَلَّا سَيَعْلَمُونَ ثُمَّ كَلَّا سَيَعْلَمُونَ (Truly, they will soon know. Again, truly, they will soon know....78:5) The particle kalla is negative, and means 'never, by no means'. It means here that this matter cannot be understood by question and answer or by disputation and debate. Its reality will be understood by them when they will face it. It is such a reality that has no room for questions, disputation or denial. The Qur'an says that soon they will come to know about it [ and this statement is repeated twice for emphasis ]. In other words, when they die, they will discover the realities of the next world. They will see the horrors of the Hereafter with their eyes. Then the Holy Qur'an has pointed to different demonstrations of His power to prove that it is not impossible for Allah to destroy this entire world and re-create it once again. Reference is made to the creation of earth, mountains, human beings, males and females and the creation of suitable conditions for human life, health and activities. One of the things mentioned in this connection is:

وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (and made your sleep a source of rest,...78:9). The word subat is derived from sabt which means to cut off. Sleep is something that cuts off the worries and tensions one may have, and thus gives him such a rest that cannot be attained from anything else. Therefore, some scholars translate the word subat as 'rest'. Sleep Is a Great Gift After mentioning in verse [ 8] that Allah has created mankind in pairs, Allah Ta’ ala states in verse [ 9] that among the means of their comfort, He created sleep, which is a great divine gift. Sleep is a great source of relaxation for the entire creation - for rich as well as for poor, for learned people, as well as for the illiterate ones, for kings as well as for labourers. This gift is made available equally and simultaneously for all. Rather, experience shows that this gift is most readily available to the poor and labouring class, as compared to the affluent and the elite class. The latter class has all the means of comfort, they have comfortable homes, they have moderately warm and cold places, they have comfortable mattresses and pillows that are rarely available to the poor. But the gift of sleep is not dependent upon the mattresses, pillows, cottages and bungalows. It is purely a divine gift that is given directly by Allah. Often the poor, with no means of comfort and without bed or bedding, enjoy the best sleep in an open space. Sometimes, the affluent and the men of means suffer from insomnia and can only get sleep when they take sleeping pills. Often the pills do not work either. Not only that this great gift is given to all creatures - humans as well as animals - and it is given free of charge, without working for it. Allah has made it compulsory for everyone in a way that even if he wishes to keep awake because of load of work, sleep is imposed on him by Allah's mercy, so that his tiredness is removed and he is refreshed to work further. This arrangement is a wonderful means of providing rest and peace for man.

وَجَعَلْنَا اللَّيْلَ لِبَاسًا (and made the night a covering... 78:10) This points to the fact that man naturally feels sleepy when light decreases and darkness prevails, when there is tranquility all around and there is absence of noises. The verse under comment additionally signifies that Allah did not only give man sleep, but created in the entire world conditions that are suitable for sleep. That is to say: [ 1] darkness of night; [ 2] the state of sleep is imposed on all humans and animals simultaneously, so that they sleep at the same time. In this way, there will be peace and tranquility throughout the world. Like other works, if there are different times for different people to sleep, no one will have peace and tranquility.

Thereafter the verse reads: وَجَعَلْنَا النَّهَارَ‌ مَعَاشًا (and made the day a source of livelihood....78:11). Man requires, together with sleep, other essentials of life, such as livelihood. Otherwise, the sleep will turn into death. If the world would have had only nights and no days, and man would have continued to sleep all the time, how would he have obtained his livelihood and other essentials, whereas day is the time when he could work hard and make activities in the daylight in order to earn a living. Thus the verses under comment purport to say that Allah has, in order to complete the comforts of life, made the night a cloak and the day for earning a living. وَجَعَلْنَا سِرَ‌اجًا وَهَّاجًا . Now attention is drawn to the comforts we get from the sky. The most useful thing in the sky is the light of the sun. It is mentioned in the following verse: وَجَعَلْنَا سِرَ‌اجًا وَهَّاجًا . (and created a luminous lamp [ the sun ]....78:13). Then, among the useful things below the sky, the most beneficial and the most essential thing is the raining clouds which are mentioned thus:

Thereafter the verse reads: وَجَعَلْنَا النَّهَارَ‌ مَعَاشًا (and made the day a source of livelihood....78:11). Man requires, together with sleep, other essentials of life, such as livelihood. Otherwise, the sleep will turn into death. If the world would have had only nights and no days, and man would have continued to sleep all the time, how would he have obtained his livelihood and other essentials, whereas day is the time when he could work hard and make activities in the daylight in order to earn a living. Thus the verses under comment purport to say that Allah has, in order to complete the comforts of life, made the night a cloak and the day for earning a living. وَجَعَلْنَا سِرَ‌اجًا وَهَّاجًا . Now attention is drawn to the comforts we get from the sky. The most useful thing in the sky is the light of the sun. It is mentioned in the following verse: وَجَعَلْنَا سِرَ‌اجًا وَهَّاجًا . (and created a luminous lamp [ the sun ]....78:13). Then, among the useful things below the sky, the most beneficial and the most essential thing is the raining clouds which are mentioned thus:

Thereafter the verse reads: وَجَعَلْنَا النَّهَارَ‌ مَعَاشًا (and made the day a source of livelihood....78:11). Man requires, together with sleep, other essentials of life, such as livelihood. Otherwise, the sleep will turn into death. If the world would have had only nights and no days, and man would have continued to sleep all the time, how would he have obtained his livelihood and other essentials, whereas day is the time when he could work hard and make activities in the daylight in order to earn a living. Thus the verses under comment purport to say that Allah has, in order to complete the comforts of life, made the night a cloak and the day for earning a living. وَجَعَلْنَا سِرَ‌اجًا وَهَّاجًا . Now attention is drawn to the comforts we get from the sky. The most useful thing in the sky is the light of the sun. It is mentioned in the following verse: وَجَعَلْنَا سِرَ‌اجًا وَهَّاجًا . (and created a luminous lamp [ the sun ]....78:13). Then, among the useful things below the sky, the most beneficial and the most essential thing is the raining clouds which are mentioned thus:

وَأَنزَلْنَا مِنَ الْمُعْصِرَ‌اتِ مَاءً ثَجَّاجًا (And We have sent down from the rain-laden clouds abundant water,...78:14). The word mu'sirat is the plural of mu` sirah 'rain-laden cloud'. This indicates that rain comes down from the cloud. There are verses, however, that indicate that rain comes down from the sky. Those verses too probably refer to 'upper atmosphere'. There are many verses in the Qur'an where the word sama' is used in that sense. Having mentioned these Divine blessings, the Surah reverts to its original theme of Resurrection and Judgment:

وَأَنزَلْنَا مِنَ الْمُعْصِرَ‌اتِ مَاءً ثَجَّاجًا (And We have sent down from the rain-laden clouds abundant water,...78:14). The word mu'sirat is the plural of mu` sirah 'rain-laden cloud'. This indicates that rain comes down from the cloud. There are verses, however, that indicate that rain comes down from the sky. Those verses too probably refer to 'upper atmosphere'. There are many verses in the Qur'an where the word sama' is used in that sense. Having mentioned these Divine blessings, the Surah reverts to its original theme of Resurrection and Judgment:

وَأَنزَلْنَا مِنَ الْمُعْصِرَ‌اتِ مَاءً ثَجَّاجًا (And We have sent down from the rain-laden clouds abundant water,...78:14). The word mu'sirat is the plural of mu` sirah 'rain-laden cloud'. This indicates that rain comes down from the cloud. There are verses, however, that indicate that rain comes down from the sky. Those verses too probably refer to 'upper atmosphere'. There are many verses in the Qur'an where the word sama' is used in that sense. Having mentioned these Divine blessings, the Surah reverts to its original theme of Resurrection and Judgment:

إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا (Surely the Day of Decision is an appointed time...78:17). 'The Day of Decision' refers to the Day of Resurrection. It is a fixed appointment. Other verses indicate that the trumpet will be blown twice. When it is blown the first time, the entire world will come to an end. When it is blown the second time, people of the entire world, the earlier generations as well as the latter generations, will be resurrected and come in multitudes and droves. Sayyidna Abu Dharr Ghifari رضی اللہ تعالیٰ عنہ reports that the Holy Prophet ﷺ said: "On the Day of Resurrection, people will come in three different groups: [ 1] a group will come in the Plain of Gathering whose stomach will be full, wearing clothes and riding mounts; another group will come to the Plain of Gathering bare feet; and a third group will be brought on the Plain of Gathering being dragged on their faces." [ Mazhari cites the following authorities: Nasa'i, Hakim and Baihaqi ] Some narratives report ten types of group. Some scholars say that the groups on the Plain of Gathering will be divided according to their deeds and character. The narratives are not conflicting. All of them may be true.

إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا (Surely the Day of Decision is an appointed time...78:17). 'The Day of Decision' refers to the Day of Resurrection. It is a fixed appointment. Other verses indicate that the trumpet will be blown twice. When it is blown the first time, the entire world will come to an end. When it is blown the second time, people of the entire world, the earlier generations as well as the latter generations, will be resurrected and come in multitudes and droves. Sayyidna Abu Dharr Ghifari رضی اللہ تعالیٰ عنہ reports that the Holy Prophet ﷺ said: "On the Day of Resurrection, people will come in three different groups: [ 1] a group will come in the Plain of Gathering whose stomach will be full, wearing clothes and riding mounts; another group will come to the Plain of Gathering bare feet; and a third group will be brought on the Plain of Gathering being dragged on their faces." [ Mazhari cites the following authorities: Nasa'i, Hakim and Baihaqi ] Some narratives report ten types of group. Some scholars say that the groups on the Plain of Gathering will be divided according to their deeds and character. The narratives are not conflicting. All of them may be true.

إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا (Surely the Day of Decision is an appointed time...78:17). 'The Day of Decision' refers to the Day of Resurrection. It is a fixed appointment. Other verses indicate that the trumpet will be blown twice. When it is blown the first time, the entire world will come to an end. When it is blown the second time, people of the entire world, the earlier generations as well as the latter generations, will be resurrected and come in multitudes and droves. Sayyidna Abu Dharr Ghifari رضی اللہ تعالیٰ عنہ reports that the Holy Prophet ﷺ said: "On the Day of Resurrection, people will come in three different groups: [ 1] a group will come in the Plain of Gathering whose stomach will be full, wearing clothes and riding mounts; another group will come to the Plain of Gathering bare feet; and a third group will be brought on the Plain of Gathering being dragged on their faces." [ Mazhari cites the following authorities: Nasa'i, Hakim and Baihaqi ] Some narratives report ten types of group. Some scholars say that the groups on the Plain of Gathering will be divided according to their deeds and character. The narratives are not conflicting. All of them may be true.

وَسُيِّرَ‌تِ الْجِبَالُ فَكَانَتْ سَرَ‌ابًا (and the mountains will be set in motion, so they will be as mirage....78:20). The word suyyirat 'set in motion' signifies that mountains, which are taken as an example of firmness and strength, will be shifted from their positions, and will become like little particles of dust flying about in the atmosphere. The word sarab literally means 'to disappear' and it also refers to 'mirage' or an optical illusion, as of a sheet of water, that sometimes appears in a desert, because it seems to be a sheet of water from a distance, but when a person comes near it, it disappears. [ Sihah and Raghib ].

إِنَّ جَهَنَّمَ كَانَتْ مِرْ‌صَادًا (Surely Jahannam [ the Hell ] is set in ambush. 78:21). The word mirsad means 'an ambush' or 'lying in wait to attack unawares' or 'a secret position for surprise attack'. Here Hell refers to the bridge of Hell. The angels of reward and punishment will lie in wait. The angels of punishment will make a surprise attack on the inmates of Hell, and the angels of reward will lie in wait to accompany the inmates of Paradise and take them to their abode. [ Mazhari ] Sayyidna Hasan Basri (رح) said that there will be an outpost of guardian angels on the bridge of Hell. If anyone has a permit to enter Paradise, he will be permitted to enter; but if anyone does not have the permit to enter Paradise, he will be prevented from entering it. [ Qurtubi ]

لِّلطَّاغِينَ مَآبًا ([ It is ] an abode for the rebellious people... 78:22). The combined sense of verses 21 and 22 is that the bridge of Hell is set in ambush for all, the good and the bad. They will have to go over it. But Hell is the abode of the rebellious people. The word taghin is the plural of taghi, being derived from tughyan, meaning 'rebellion'. Thus the word taghi refers to a 'person who exceeds the limit in disobeying the authority [ of Allah ] '. This is possible only when he gives up his faith. Hence, the word thin in this context would refer to the disbelievers. It may also refer to the stray groups of Muslims who have deviated from the limits of Qur'an and Sunnah, though they may not have adopted kufr expressly, such as Rawafid, Khawarij, Mu'tazilah and others. [ as in Mazhari ].

لَّابِثِينَ فِيهَا أَحْقَابًا (who will be abiding in it for ages....78:23). The word labithin is the plural of labith which means 'one who abides'. The word ahqab is the plural of hiqbah and means 'ages or a long time'. Scholars differ on the exact length or specific amount of time meant by this word. Ibn Jarir has recorded that Sayyidna ` Ali ؓ states that hiqbah is eighty years, and the year constitutes twelve months, and every month comprises thirty days, and each day is equivalent to one thousand years, thus one hiqbah totalling about twenty million and eighty-eight hundred thousand years . Sayyidna Abu Hurairah, ` Abdullah Ibn ` Umar, Ibn ` Abbas ؓ and others say that one hiqbah is seventy years instead of eighty years. The rest of the calculation remains the same. [ Ibn Kathir ]. In Musnad of Bazzar, Sayyidna ` Abdullah Ibn ` Umar ؓ traces the following Hadith to the Holy Prophet ﷺ : لا یخرج احدکم من النّار حتّٰی یمکث فیہ احقاباً ، والحقب بضع و ثمانون سنۃ، کل سنۃ ثلثمایٔۃ وستّون یوما ممّا یعدّون "Those who will be put in Hell for punishment of their sins, they will not be able to come out until they tarry therein for a few Ahqib. One hiqbah will be a little over eighty years, and the year has three hundred and sixty days according to your reckoning [ in this life ]." This Tradition, though does not interpret this verse, it does explain the sense of the word ahqab. Some of the Companions mention that one day is equivalent to a thousand years. If they had heard this from the Holy Prophet ﷺ ، there is conflict in the narratives. In the face of such conflict, it is not possible to settle on one narration. However, there is a common denominator between the two conflicting narratives, that hiqbah means 'an extremely long period of time'. Therefore, Baidawi has interpreted the word as 'many long periods of time successively following the others. Problem of Eternity of Hell If it be argued, as some do, that the inmates of Hell, after serving the long ages in Hell, will be released because no matter what the length of hiqbah, it is, nonetheless, finite and limited and will come to an end sometime or other. But looking at other clear verses of the Qur'an, the argument does not hold up. We come across express text like: خَالِدِينَ فِيهَا أَبَدًا '[ They, the disbelievers ] shall remain therein [ in the Fire ] for ever'. Therefore, there is the consensus of Ummah that neither Hell will perish, nor will the disbelievers be released at anytime. Suddi reports from Sayyidna Murrah Ibn ` Abdullah ؓ that if the inmates of Hell are informed that they will abide in Hell for the number of pebbles in the entire world, they will be happy even at this information, because these pebbles though will count into billions or zillions, still they are finite. If so, their punishment will, some time or the other, come to an end. If the same information is given to the inmates of Paradise that they will abide therein to the count of billions of pebbles in the entire world, it will sadden them, because, in that case, no matter how long the space of time they will live in Paradise, they will be expelled after this period. [ Mazhari ] In any case, the notion that after a few ahqab the disbelievers will be released from Hell is contrary to the explicit texts and common consent of the Ummah, and as such it is unworthy of consideration, because the verse does not mention what will happen after the ahqab. It merely mentions that they will have to abide in Hell for ages [ ahqab ] '. This does not necessarily imply that there will be no Hell after ahqab or its non-believing inmates will be released. Therefore, Sayyidna Hasan ؓ says that no specific period has been defined for the inmates of Hell, so that they will be released after that. It is that which has no end to it. Whenever one hiqbah [ era ] is over, a new hiqbah will start; when the second era come to an end, a third hiqbah will start; when the third hiqbah ends, the fourth hiqbah will start; and it will carry on ad infinitum. Sayyidna Said Ibn Jubair ؓ also interprets the word ahqab as referring to 'the time which has no end to it. Whenever one era ends, a new era follows it until eternity'. [ Ibn Kathir and Mazhari ]. Ibn Kathir describes another possibility which Qurtubi supports and Mazhari adopts. The possibility is that the word taghin 'rebellious people' probably does not refer to the disbelievers, but to the people of Tauhid, who, on account of their false beliefs, fall into one of the categories of deviant groups. Traditionalists refer to them as ahl-ul-ahwa' 'heretics whose beliefs are not in keeping with the common consent of the People of Ahl-us-sunnah wal-jama'ah. In this case, the verse purports to say that they are the people of Tauhid, but bordered on the boundary of disbelief on account of false beliefs. They, however, did not cross into the boundary of explicit disbelief. They will therefore abide in Hell for the period of ahqab, and then discharged therefrom by virtue of the creed of tuhid. Mazhari, in support of this possibility, has cited the Prophetic Hadith which was reported earlier on the authority of Sayyidna ` Abdullah Ibn ` Umar ؓ with reference to Musnad of Bazzar, in which the Holy Prophet ﷺ said that after the period of ahqab has passed, these people will be taken out of Hell. Abu Hayyan, however, disputes this on the grounds of the verses that follow the present verse: إِنَّهُمْ كَانُوا لَا يَرْ‌جُونَ حِسَابًا وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (They did not expect [ to face ] accounting [ of their deeds ], and they rejected Our signs totally....78:27-28) These verses contradict the possibility that taghin 'rebellious people' could be referring to people of Tauhid and deviant groups, because in the concluding verses it is expressly mentioned that they explicitly reject reckoning and utterly deny the Prophets (علیہم السلام) . Likewise Abu Hayyan rejects out of hand Muqatil's opinion that this verse is abrogated. A group of commentators find a third interpretation of this verse. A statement after this verse, namely, لَّا يَذُوقُونَ فِيهَا بَرْ‌دًا وَلَا شَرَ‌ابًا إِلَّا حَمِيمًا وَغَسَّاقًا will taste nothing cool in it, nor a drink, except boiling water and pus...78:25) - is circumstantial clause to ahqab, in which case the verse purports to say that for the countless aeons of ahqab that they will be in Hell they will not be tasting any coolness of air nor any food or drink excepting for boiling water and [ scalding ] pus. When the ahqab is over, the condition may change, and other kinds of punishment may be imposed. The word hamim means 'intensely boiling water if brought near the face, it would burn its flesh, and when put into the stomach it would cut into pieces the internal organs'. The word ghassaq means 'blood and pus, and washings of wounds that will ooze from the inmates of Hell'.

لَّابِثِينَ فِيهَا أَحْقَابًا (who will be abiding in it for ages....78:23). The word labithin is the plural of labith which means 'one who abides'. The word ahqab is the plural of hiqbah and means 'ages or a long time'. Scholars differ on the exact length or specific amount of time meant by this word. Ibn Jarir has recorded that Sayyidna ` Ali ؓ states that hiqbah is eighty years, and the year constitutes twelve months, and every month comprises thirty days, and each day is equivalent to one thousand years, thus one hiqbah totalling about twenty million and eighty-eight hundred thousand years . Sayyidna Abu Hurairah, ` Abdullah Ibn ` Umar, Ibn ` Abbas ؓ and others say that one hiqbah is seventy years instead of eighty years. The rest of the calculation remains the same. [ Ibn Kathir ]. In Musnad of Bazzar, Sayyidna ` Abdullah Ibn ` Umar ؓ traces the following Hadith to the Holy Prophet ﷺ : لا یخرج احدکم من النّار حتّٰی یمکث فیہ احقاباً ، والحقب بضع و ثمانون سنۃ، کل سنۃ ثلثمایٔۃ وستّون یوما ممّا یعدّون "Those who will be put in Hell for punishment of their sins, they will not be able to come out until they tarry therein for a few Ahqib. One hiqbah will be a little over eighty years, and the year has three hundred and sixty days according to your reckoning [ in this life ]." This Tradition, though does not interpret this verse, it does explain the sense of the word ahqab. Some of the Companions mention that one day is equivalent to a thousand years. If they had heard this from the Holy Prophet ﷺ ، there is conflict in the narratives. In the face of such conflict, it is not possible to settle on one narration. However, there is a common denominator between the two conflicting narratives, that hiqbah means 'an extremely long period of time'. Therefore, Baidawi has interpreted the word as 'many long periods of time successively following the others. Problem of Eternity of Hell If it be argued, as some do, that the inmates of Hell, after serving the long ages in Hell, will be released because no matter what the length of hiqbah, it is, nonetheless, finite and limited and will come to an end sometime or other. But looking at other clear verses of the Qur'an, the argument does not hold up. We come across express text like: خَالِدِينَ فِيهَا أَبَدًا '[ They, the disbelievers ] shall remain therein [ in the Fire ] for ever'. Therefore, there is the consensus of Ummah that neither Hell will perish, nor will the disbelievers be released at anytime. Suddi reports from Sayyidna Murrah Ibn ` Abdullah ؓ that if the inmates of Hell are informed that they will abide in Hell for the number of pebbles in the entire world, they will be happy even at this information, because these pebbles though will count into billions or zillions, still they are finite. If so, their punishment will, some time or the other, come to an end. If the same information is given to the inmates of Paradise that they will abide therein to the count of billions of pebbles in the entire world, it will sadden them, because, in that case, no matter how long the space of time they will live in Paradise, they will be expelled after this period. [ Mazhari ] In any case, the notion that after a few ahqab the disbelievers will be released from Hell is contrary to the explicit texts and common consent of the Ummah, and as such it is unworthy of consideration, because the verse does not mention what will happen after the ahqab. It merely mentions that they will have to abide in Hell for ages [ ahqab ] '. This does not necessarily imply that there will be no Hell after ahqab or its non-believing inmates will be released. Therefore, Sayyidna Hasan ؓ says that no specific period has been defined for the inmates of Hell, so that they will be released after that. It is that which has no end to it. Whenever one hiqbah [ era ] is over, a new hiqbah will start; when the second era come to an end, a third hiqbah will start; when the third hiqbah ends, the fourth hiqbah will start; and it will carry on ad infinitum. Sayyidna Said Ibn Jubair ؓ also interprets the word ahqab as referring to 'the time which has no end to it. Whenever one era ends, a new era follows it until eternity'. [ Ibn Kathir and Mazhari ]. Ibn Kathir describes another possibility which Qurtubi supports and Mazhari adopts. The possibility is that the word taghin 'rebellious people' probably does not refer to the disbelievers, but to the people of Tauhid, who, on account of their false beliefs, fall into one of the categories of deviant groups. Traditionalists refer to them as ahl-ul-ahwa' 'heretics whose beliefs are not in keeping with the common consent of the People of Ahl-us-sunnah wal-jama'ah. In this case, the verse purports to say that they are the people of Tauhid, but bordered on the boundary of disbelief on account of false beliefs. They, however, did not cross into the boundary of explicit disbelief. They will therefore abide in Hell for the period of ahqab, and then discharged therefrom by virtue of the creed of tuhid. Mazhari, in support of this possibility, has cited the Prophetic Hadith which was reported earlier on the authority of Sayyidna ` Abdullah Ibn ` Umar ؓ with reference to Musnad of Bazzar, in which the Holy Prophet ﷺ said that after the period of ahqab has passed, these people will be taken out of Hell. Abu Hayyan, however, disputes this on the grounds of the verses that follow the present verse: إِنَّهُمْ كَانُوا لَا يَرْ‌جُونَ حِسَابًا وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (They did not expect [ to face ] accounting [ of their deeds ], and they rejected Our signs totally....78:27-28) These verses contradict the possibility that taghin 'rebellious people' could be referring to people of Tauhid and deviant groups, because in the concluding verses it is expressly mentioned that they explicitly reject reckoning and utterly deny the Prophets (علیہم السلام) . Likewise Abu Hayyan rejects out of hand Muqatil's opinion that this verse is abrogated. A group of commentators find a third interpretation of this verse. A statement after this verse, namely, لَّا يَذُوقُونَ فِيهَا بَرْ‌دًا وَلَا شَرَ‌ابًا إِلَّا حَمِيمًا وَغَسَّاقًا will taste nothing cool in it, nor a drink, except boiling water and pus...78:25) - is circumstantial clause to ahqab, in which case the verse purports to say that for the countless aeons of ahqab that they will be in Hell they will not be tasting any coolness of air nor any food or drink excepting for boiling water and [ scalding ] pus. When the ahqab is over, the condition may change, and other kinds of punishment may be imposed. The word hamim means 'intensely boiling water if brought near the face, it would burn its flesh, and when put into the stomach it would cut into pieces the internal organs'. The word ghassaq means 'blood and pus, and washings of wounds that will ooze from the inmates of Hell'.

لَّابِثِينَ فِيهَا أَحْقَابًا (who will be abiding in it for ages....78:23). The word labithin is the plural of labith which means 'one who abides'. The word ahqab is the plural of hiqbah and means 'ages or a long time'. Scholars differ on the exact length or specific amount of time meant by this word. Ibn Jarir has recorded that Sayyidna ` Ali ؓ states that hiqbah is eighty years, and the year constitutes twelve months, and every month comprises thirty days, and each day is equivalent to one thousand years, thus one hiqbah totalling about twenty million and eighty-eight hundred thousand years . Sayyidna Abu Hurairah, ` Abdullah Ibn ` Umar, Ibn ` Abbas ؓ and others say that one hiqbah is seventy years instead of eighty years. The rest of the calculation remains the same. [ Ibn Kathir ]. In Musnad of Bazzar, Sayyidna ` Abdullah Ibn ` Umar ؓ traces the following Hadith to the Holy Prophet ﷺ : لا یخرج احدکم من النّار حتّٰی یمکث فیہ احقاباً ، والحقب بضع و ثمانون سنۃ، کل سنۃ ثلثمایٔۃ وستّون یوما ممّا یعدّون "Those who will be put in Hell for punishment of their sins, they will not be able to come out until they tarry therein for a few Ahqib. One hiqbah will be a little over eighty years, and the year has three hundred and sixty days according to your reckoning [ in this life ]." This Tradition, though does not interpret this verse, it does explain the sense of the word ahqab. Some of the Companions mention that one day is equivalent to a thousand years. If they had heard this from the Holy Prophet ﷺ ، there is conflict in the narratives. In the face of such conflict, it is not possible to settle on one narration. However, there is a common denominator between the two conflicting narratives, that hiqbah means 'an extremely long period of time'. Therefore, Baidawi has interpreted the word as 'many long periods of time successively following the others. Problem of Eternity of Hell If it be argued, as some do, that the inmates of Hell, after serving the long ages in Hell, will be released because no matter what the length of hiqbah, it is, nonetheless, finite and limited and will come to an end sometime or other. But looking at other clear verses of the Qur'an, the argument does not hold up. We come across express text like: خَالِدِينَ فِيهَا أَبَدًا '[ They, the disbelievers ] shall remain therein [ in the Fire ] for ever'. Therefore, there is the consensus of Ummah that neither Hell will perish, nor will the disbelievers be released at anytime. Suddi reports from Sayyidna Murrah Ibn ` Abdullah ؓ that if the inmates of Hell are informed that they will abide in Hell for the number of pebbles in the entire world, they will be happy even at this information, because these pebbles though will count into billions or zillions, still they are finite. If so, their punishment will, some time or the other, come to an end. If the same information is given to the inmates of Paradise that they will abide therein to the count of billions of pebbles in the entire world, it will sadden them, because, in that case, no matter how long the space of time they will live in Paradise, they will be expelled after this period. [ Mazhari ] In any case, the notion that after a few ahqab the disbelievers will be released from Hell is contrary to the explicit texts and common consent of the Ummah, and as such it is unworthy of consideration, because the verse does not mention what will happen after the ahqab. It merely mentions that they will have to abide in Hell for ages [ ahqab ] '. This does not necessarily imply that there will be no Hell after ahqab or its non-believing inmates will be released. Therefore, Sayyidna Hasan ؓ says that no specific period has been defined for the inmates of Hell, so that they will be released after that. It is that which has no end to it. Whenever one hiqbah [ era ] is over, a new hiqbah will start; when the second era come to an end, a third hiqbah will start; when the third hiqbah ends, the fourth hiqbah will start; and it will carry on ad infinitum. Sayyidna Said Ibn Jubair ؓ also interprets the word ahqab as referring to 'the time which has no end to it. Whenever one era ends, a new era follows it until eternity'. [ Ibn Kathir and Mazhari ]. Ibn Kathir describes another possibility which Qurtubi supports and Mazhari adopts. The possibility is that the word taghin 'rebellious people' probably does not refer to the disbelievers, but to the people of Tauhid, who, on account of their false beliefs, fall into one of the categories of deviant groups. Traditionalists refer to them as ahl-ul-ahwa' 'heretics whose beliefs are not in keeping with the common consent of the People of Ahl-us-sunnah wal-jama'ah. In this case, the verse purports to say that they are the people of Tauhid, but bordered on the boundary of disbelief on account of false beliefs. They, however, did not cross into the boundary of explicit disbelief. They will therefore abide in Hell for the period of ahqab, and then discharged therefrom by virtue of the creed of tuhid. Mazhari, in support of this possibility, has cited the Prophetic Hadith which was reported earlier on the authority of Sayyidna ` Abdullah Ibn ` Umar ؓ with reference to Musnad of Bazzar, in which the Holy Prophet ﷺ said that after the period of ahqab has passed, these people will be taken out of Hell. Abu Hayyan, however, disputes this on the grounds of the verses that follow the present verse: إِنَّهُمْ كَانُوا لَا يَرْ‌جُونَ حِسَابًا وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (They did not expect [ to face ] accounting [ of their deeds ], and they rejected Our signs totally....78:27-28) These verses contradict the possibility that taghin 'rebellious people' could be referring to people of Tauhid and deviant groups, because in the concluding verses it is expressly mentioned that they explicitly reject reckoning and utterly deny the Prophets (علیہم السلام) . Likewise Abu Hayyan rejects out of hand Muqatil's opinion that this verse is abrogated. A group of commentators find a third interpretation of this verse. A statement after this verse, namely, لَّا يَذُوقُونَ فِيهَا بَرْ‌دًا وَلَا شَرَ‌ابًا إِلَّا حَمِيمًا وَغَسَّاقًا will taste nothing cool in it, nor a drink, except boiling water and pus...78:25) - is circumstantial clause to ahqab, in which case the verse purports to say that for the countless aeons of ahqab that they will be in Hell they will not be tasting any coolness of air nor any food or drink excepting for boiling water and [ scalding ] pus. When the ahqab is over, the condition may change, and other kinds of punishment may be imposed. The word hamim means 'intensely boiling water if brought near the face, it would burn its flesh, and when put into the stomach it would cut into pieces the internal organs'. The word ghassaq means 'blood and pus, and washings of wounds that will ooze from the inmates of Hell'.

جَزَاءً وِفَاقًا (this being a recompense in full accord [ with their deeds ]..78:26). The punishment given to them in Hell will be based on justice and equity - a fitting recompense - on account of their false beliefs and evil deeds. They will not be wronged in the least.

جَزَاءً وِفَاقًا (this being a recompense in full accord [ with their deeds ]..78:26). The punishment given to them in Hell will be based on justice and equity - a fitting recompense - on account of their false beliefs and evil deeds. They will not be wronged in the least.

جَزَاءً وِفَاقًا (this being a recompense in full accord [ with their deeds ]..78:26). The punishment given to them in Hell will be based on justice and equity - a fitting recompense - on account of their false beliefs and evil deeds. They will not be wronged in the least.

جَزَاءً وِفَاقًا (this being a recompense in full accord [ with their deeds ]..78:26). The punishment given to them in Hell will be based on justice and equity - a fitting recompense - on account of their false beliefs and evil deeds. They will not be wronged in the least.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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