Central Theme and Relationship with the Preceding Sūrah
The previous sūrah, while directing our attention to
certain signs and phenomena found in the heavens and the earth, ended on the
note that no one can deny the immense power and wisdom and the infinite
providence of the Almighty who has created all this. The purpose is to bring to
the fore the fact that when He possesses great power and wisdom and has also
generously provided for humanity in all spheres, then these attributes of His
entail that He bring a day in which He calls to account people who were blessed
with favours and still swindled others and reward people who led a life of
obedience and gratitude to Him. If He does not do this, then this is not only
against His mercy and providence but also against His power and wisdom.
After this, the Prophet (sws) has been assured that the
heavens and the earth are replete with signs and indications of what he is
informing people. His only responsibility is to warn them through these signs
even if they are not able to see them. He cannot guide the blind.
Here in this sūrah, some important events and incidents
from the history and surroundings of the Quraysh are presented before them to
prove to them that the reins of everything in this world are in the hands of the
Almighty. He gives respite to whomsoever He wants for as along as He wants to
and pulls the strings whenever He desires. Nothing can dare exceed the limits
prescribed for it. Similar is His dealing with nations. The respite they have to
thrive in this world is due to His permission and when they are seized, it is at
His behest. He is in control of all nations. He is testing whether blessing
someone with favours makes him grateful or conceited and whether depriving
someone of favours makes him steadfast or frustrated. The first attitude
guarantees eternal success and the second eternal failure. He shall be counted
among the blessed servant of God who returned to Him with a peaceful soul.
Neither favours made him proud nor the trial of poverty disturbed him. His Lord
will be happy with him and he will be happy with His Lord.
Analysis of the Sūrah
Following is the analysis of the meanings of the sūrah:
Verses (1-5): Certain phenomena of this world are alluded
to which testify that the reins of everything in this world are in the hands of
the Almighty. He gives respite to a thing to the extent He wants to and pulls
the reins whenever He desires. Nothing can dare cross or fall short of the
limits He has prescribed for it.
Verses (6-14): The fate of certain great nations of the
world is cited to substantiate the fact that their reins are also in the hands
of God. When they wrongly use their freedom to exercise their will and cross the
limits set for them by the Almighty, they are given respite till a specific
time; after this time expires, they are seized and are seized so strongly that
in spite of all their power and glory, they are helpless before it.
Verses (15-20): A reference to the misguided behaviour of
man that when he is blessed with favours, he thinks that this was his right and
erroneously believes that God regards him to be a person of high status and that
is why he has been honoured with such favours. Similarly, if he is deprived of
favours, he thinks that God has not valued him. The truth of the matter is
whether a person is blessed with favours or deprived of them is something which
is governed by the Almighty’s law of trial. In the first case, the Almighty
wants to see whether a person after being blessed with favours becomes grateful
to Him and fulfills the rights of his fellow human beings or ends up proud and
conceited and usurps the rights of others. In the second case, the Almighty
wants to see whether a person is content and happy with what the Almighty has
apportioned for him or despairs before the Almighty and shows despondency and
timidity. The fact is that instead of complaining to the Almighty, he should
take a look at his own deeds: how should he have behaved with the orphans and
the poor after receiving the favours of the Almighty and how he actually behaved
with them after being infatuated with the love of wealth.
Verses (21-26): A portrayal on the Day of Judgement of the
helplessness and hopelessness of people who remained inebriated with the love of
wealth and could not make their wealth a means of their salvation.
Verses (27-30): A portrayal of the prosperity and success
of people who remained content and resigned to the will of the Almighty in the
vicissitudes of life: if they were blessed with favours, they became grateful to
the Almighty and duly carried out their responsibilities towards their fellow
human beings, and if they were tested with trying circumstances, then instead of
despairing and losing hope, they showed patience and resolve and expressed
contentment on what the Almighty ordained for them.
Text and Translation
بِسْمِ اللَّهِ الرَّحْمَاَن الرَحِيِم
وَالْفَجْرِ (١) وَلَيَالٍ عَشْرٍ (٢) وَالشَّفْعِ وَالْوَتْرِ
(٣) وَاللَّيْلِ إِذَا يَسْرِ (٤) هَلْ فِي ذَلِكَ قَسَمٌ لِذِي حِجْرٍ (٥) أَلَمْ
تَرَى كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (٦) إِرَمَ ذَاتِ الْعِمَادِ (٧) الَّتِي لَمْ
يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (٨) وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ
بِالْوَادِي (٩) وَفِرْعَوْنَ ذِي الْأَوْتَادِ (١٠) الَّذِينَ طَغَوْا فِي
الْبِلَادِ (١١) فَأَكْثَرُوا فِيهَا الْفَسَادَ (١٢) فَصَبَّ عَلَيْهِمْ رَبُّكَ
سَوْطَ عَذَابٍ (١٣) إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (١٤) فَأَمَّا الْإِنسَانُ
إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَن
(١٥) وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي
أَهَانَن (١٦) كَلَّا بَل لَا تُكْرِمُونَ الْيَتِيمَ (١٧) وَلَا تَحَاضُّونَ عَلَى
طَعَامِ الْمِسْكِينِ (١٨) وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَمًّا (١٩)
وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (٢٠) كَلَّا إِذَا دُكَّتْ الْأَرْضُ دَكًّا
دَكًّا (٢١) وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (٢٢) وَجِيءَ يَوْمَئِذٍ
بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّى لَهُ الذِّكْرَى (٢٣)
يَقُولُ يَالَيْتَنِي قَدَّمْتُ لِحَيَاتِي (٢٤) فَيَوْمَئِذٍ لَا يُعَذِّبُ
عَذَابَهُ أَحَدٌ (٢٥) وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (٢٦) يَاأَيَّتُهَا
النَّفْسُ الْمُطْمَئِنَّةُ (٢٧)ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً (٢٨)
فَادْخُلِي فِي عِبَادِي (٢٩) وَادْخُلِي جَنَّتِي (٣٠)
In the name of Allah, the most Gracious, the ever Merciful.
The dawn bears evidence, and the ten nights and the even
and the odd and the night when it begins to leave. Is there in this an evidence
for a sensible [person]? (1-5)
Did you not see what your Lord did with the ‘Ād! – the Iram of the pillars – who had no parallel in the lands. And with the Thamūd who
carved rocks in the valley! And with the Pharaoh, he of the tent-pegs! These
people were rebellious in their lands and spread great evil therein. So your
Lord let loose on them the lash of His punishment – Indeed, your Lord is in
ambush. (6-15)
But as for man, when his Lord tests him by honouring him
and bestowing favours on him, he says: “My Lord has raised my majesty.” And when
He tests Him and reduces his living resources, he says: “My Lord has humiliated
me.” Certainly not! In fact you do not show kindness to the orphans and do not
urge one another to feed the poor and grab hold of the inheritance and devour it
and are infatuated with the love of wealth. (16-20)
Certainly not! They should remember the day when the earth
shall be pounded even, and your Lord shall appear in the company of the angels
standing in rows and Hell shall be brought near. On that Day, man shall come to
think. But then what will this thinking avail him? He will say: “Ah ! Would that
that I had done something for my life!” Thus, on that Day, none shall punish as
He punishes and none shall bind as He binds. (21-26)
O you whose heart remained firmly attached [with his Lord]
proceed towards your Lord such that He is pleased with you and you are pleased
with Him. Enter among My servants and enter My Paradise. (27-30)
Explanation
وَالْفَجْرِ (١) وَلَيَالٍ عَشْرٍ (٢) وَالشَّفْعِ وَالْوَتْرِ
(٣) وَاللَّيْلِ إِذَا يَسْرِ (٤)
(The dawn bears evidence, and the ten nights and the even and the odd and the
night when it begins to leave.)
I have already explained in the introduction to the sūrah that the oaths
sworn by here are meant to substantiate the claim that the real schemer of this
world is God, the one and only. In His hands are the reins of everything. It is
He Who brings forth everything and it is He Who makes them disappear. It is He
Who grants respite to something for as long as He wants to and it is He Who
pulls its strings whenever He intends to. Nothing can dare cross the limits He
has prescribed for it or intervene in His authority.
The word فَجْرِ refers to the time when the
darkness of the night disappears and the light of the day appears from the
horizon. While mentioning the directives of the fast, the Qur’ān says:
وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ
الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ٢:
١٨٧) ) (and eat
and drink until the white thread of the dawn is totally evident to you from the
black thread of night, (2:187)). In contrast to فَجْرِ
(dawn), its synonym صُبْح (morning) refers to the time
which not only encompasses the time of فَجْرِ (dawn)
but also the time after sunrise. For this reason, when an oath is sworn by the
word صُبْح (morning), it is qualified by a phrase.
Thus for example: (
٨١:
١٨) وَالصُّبْحِ إِذَا تَنَفَّسَ
(the morning bears witness when it breathes, (81:18)) and
وَالصُّبْحِ إِذَا أَسْفَرَ(٧٤:
٣٤) (the morning bears
witness when it appears, (74:34)).
Once it is ascertained that the word فَجْرِ refers
to that time of commencement of the morning when the night just disappears, the
oaths sworn here are of the same sort as those of the following:(٧٤:
٣2-٣٤) وَالصُّبْحِ إِذَا أَسْفَرَ إِنَّهَا لَإِحْدَى الْكُبَر ِ وَاللَّيْلِ
إِذْ أَدْبَرَ (the night bears witness when it turns its back and the
morning when it appears that [this Day of Judgement] is from among great
incidents. (74:32-34).
I have already explained in the tafsīr of Sūrah Muddaththir that when the
darkness of the nights is spread deep, there is no sign of morning. The time of
fajr brings the message of a great change: darkness disappears and the world
puts on a new garb. Same shall be the case with the Day of Judgement. This world
is like the night whose darkness has enshrouded the dawn of the Day of Judgement.
Just as the dawn appears at a fixed time after the night, similarly a time will
come when the Day of Judgement will suddenly appear. At that time, everyone will
see that what they deemed an impossibility is staring them in the eye.
Here, through the oath sworn by fajr, the Qur’ān has cautioned that the time
of dawn symbolically portrays the advent of the Day of Judgement every day. Just
as a person sleeps at night and gets up in the morning rubbing his eyes, in a
similar manner, a time will come after death when the trumpet shall be sounded
and he will get up in the dawn of the Day of Judgement and will feel as if he
had just gone to sleep and gotten up. Thus he should not consider the advent of
the Day of Judgement to be a far-fetched reality. In Hadīth narratives, the
supplication which is taught to a person when he gets up in the morning also
refers to this aspect.
What are the ten nights referred to by the words وَلَيَالٍ
عَشْرٍ (and the ten nights)? Our exegetes have given different answers to
this question; however, none of them offers convincing arguments in favour of
his view. All of them are based on the notion that it is essential that the
objects and phenomena which are sworn by in the Qur’ān be sacred. This notion is
absolutely baseless. Most oaths sworn in the Qur’ān are meant to substantiate a
claim. Instead of finding the element of sanctity in them, one should look at
their argumentative nature: one should first determine the claim which is under
discussion and how an oath bears evidence to it. Moreover, verses and instances
in the Qur’ān should be kept in consideration which discuss the subject in the
same or similar words.
If one reflects on the central theme of the sūrah, what is in harmony with it
is the fact that these ten nights refer to the ten nights of the waxing and the
waning of the moon. Since the expression لَيَالٍ عَشْرٍ
is not defined by the article alif lām, they can simultaneously refer to
the ten nights in which the moon waxes and the ten in which it wanes. In other
words, this oath depicts the gradual picture of the rising and setting of the
moon. In simpler words, this subject is discussed in Sūrah Yāsīn thus:
وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّى عَادَ
كَالْعُرْجُونِ الْقَدِيمِ (٣٩:٣٦)
We have ordained phases for the moon, until
[after passing through these phases] it appears like a withered twig of a
date-palm. (36:39)
In this verse, the moon is portrayed as if it is an obedient camel whose
reins are in the hands of a divine impeller who makes it ascend to a certain
height in various steps and then from there makes it descend in various steps so
much so that this tiring journey transforms it into a withered thorn.
This aspect is explained thus in the style of an oath:
وَالْقَمَرِ إِذَا اتَّسَقَ لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ (٨٤:
١٨-١٩)
And the moon bears witness when it reaches full completion that you also
shall ascend gradually. (84:18-19)
Here those who are demanding to be immediately shown the Day of Judgement are
told that there is a fixed program and a gradual process for the manifestation
of the signs of the Almighty. The Day of Judgement is an obvious requirement of
the Almighty’s justice. It shall definitely come but shall come at its appointed
time.
In the light of these parallels from the Qur’ān itself, if this verse is
analyzed, one comes to the conclusion that here the Qur’ān has referred to each
of the ten nights in which the transformations in the moon are very prominent
and it appears to be different each day. This transformation bears evidence that
the Almighty has prescribed a gradual course for the appearance for all His
signs and manifestations. A lady gives birth to a child after a specific period
of time and a crop becomes ready for harvest after a set time passes. The
Almighty does not seize the disbelievers immediately after their crimes: He
gives them respite and once this period of respite is over, only then He seizes
them. On similar lines, this world also is gradually moving to its destination
which is the Day of Judgement, and this will be exactly according to the
time-table which the Almighty has ordained for it.
In the verse وَالشَّفْعِ وَالْوَتْرِ, the word
الشَّفْعِِ means even and the word
الْوَتْرِ means “odd”. What then do these meanings imply? There are so
many opinions which our exegetes have cited in response to this question that it
is difficult to list them comprehensively. In my opinion, the reason for these
multiple opinions is that instead of keeping the context and coherence of the
discourse into consideration, people have tried to make these words imply sacred
things only. Had they viewed these oaths not as those sworn by sacred things but
as presenting evidence on a claim, the correct and easier way of deliberation
was to analyze those portions of the Qur’ān where it has mentioned the creation
of all things in pairs and has directed our attention to some very important
facts of wisdom. At one place, it is said:وَمِن كُلِّ شَيْءٍ
خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ (٤٩:٥١) (and from all
things We have made pairs so that you may take heed, (51:49)).
Each pair comes into existence through combination of two odd numbered
entities. This, in other words, means that every entity is odd from one aspect
and even from another. While referring to this fact, the Qur’ān has directed our
attention to many paired-phenomena of this world: the earth and the sky,
darkness and light, shade and sunshine, male and female species. After this, it
has reminded us of some very important consequences as is alluded to by the
words: لَعَلَّكُمْ تَذَكَّرُونَ (so that you may take
heed). For example, a reminder of the fact that when each and every object is
incomplete when taken alone and becomes meaningful and complete when viewed with
its counterpart, then this means that there definitely exists a perfect and
flawless being beyond these varied objects whose wisdom and power creates
harmony and concord between them and makes them meaningful. It is essential that
this being be perfect and flawless. If there is any shortcoming in this being,
then he will become dependent for his needs on something which is superior and
this process will go on indefinitely. A second thing which these words remind us
is that this world viewed collectively has certain voids in it just as all its
constituents have certain voids and these voids are not filled unless one
acknowledges a Day of Judgement. And if one does not acknowledge the coming of
such a day, then this world cannot be considered to have been made by a wise
being; it becomes a recreational activity of a merry-maker and what a cruel
recreation it is!
The mention of the even and the odd comes after the ten nights and these ten
nights constitute the nights in which the moon waxes and wanes. This waxing and
waning of the moon bears witness that the reins of all things is in the hands of
God, the one and only. This is because in some months these nights are odd in
number and in others they are even and no one has the power to make the odd ones
even and the even ones odd however much he may want this to happen. People try
their utmost to be able to see the moon of ‘īd on the twenty ninth day of the
previous month; it however obeys only its Lord in this matter and disregards the
passion and fervour of people to welcome it as soon as possible.
وَاللَّيْلِ
إِذَا يَسْرِ (٤)
(and the night when it starts to leave.)
Here at the end, the testimony of the night is presented and it is qualified
by the words إِذَا يَسْرِ which focus our attention to
that time when the night just starts to depart and the signs of dawn start to
appear on the horizon. If one reflects on this in the light shed by parallel
verses of the Qur’ān, it reminds us of some very important facts.
Firstly, a reminder of the fact that all the elements of this world are
subservient to the Almighty. When the night comes, so great and all-embracing is
its hold that there seems no possibility for the day to appear; however, there
does come a time when a white strip of light appears in this darkness and very
soon dominates the night in such a manner that the sun appears and with it
darkness disappears. Night does not have the power to stop this transformation.
Secondly, the disappearance of night and the appearance of the day symbolizes
the advent of the Day of Judgement for people who think that this Day is a
far-fetched reality. We have already explained this aspect in detail.
Thirdly, it is a reminder for people who think that even if the Day of
Judgement is to come, it is naive to remain fearful of it since it is far off –
a reminder that this world has come as near its fate as the time which lapses
between the time of daybreak and the appearance of the first rays of light which
end the darkness of night. Man views these phenomena from his narrow vision and
measures them from the seconds and minutes of his world. He is unable to
understand that this world which has been providing for man and all kinds of
beasts and animals will one day have to encounter a calamity which will totally
destroy it. However, in the system set up by the Almighty matters are totally
different; He is seeing the Day of Judgement at the heels of this world.
According to His system of measurement, the Day of Judgement is about to come.
While referring to this fact, the Prophet (sws) is reported to have said: “I and
the Day of Judgement are so near each other as two adjacent fingers are.”
Moreover, the words إِذَا يَسْرِ subtly convey the
fact that no trial should be considered a calamity which will remain forever.
Just as a person witnesses the time of dawn and the disappearance of night after
its advent and observes that the Almighty only lets either of them to stay till
the time that it is essential for the welfare of this world; similarly, the
trials which come in the form of happiness and sorrow, ease and hardship are
meant for the mental and moral instruction and training of a person and the
Almighty only allows these trials to prevail as much as they are necessary for
the training and instruction of a person. People should not become frustrated
because of such trials nor run away from them; they should in fact face them
with gratitude and perseverance and should keep hoping that hidden under every
trial is some good for them.
Further deliberation on the first four verses shows that the oaths
وَالْفَجْرِ and وَاللَّيْلِ إِذَا
يَسْرِ are contrasting to one another and the two middle oaths
وَلَيَالٍ عَشْرٍ and وَالشَّفْعِ
وَالْوَتْرِ relate to two great phenomena which bear evidence to the
claim referred to in the beginning and which lie in between the two contrasting
elements. Since the first and last oaths occupy primary significance in these
group of verses and the other two oaths are secondary in nature, thus in order
to complete this discussion, I deem it necessary to restate the claims on which
the Qur’ān has borne testimony upon on the basis of such contrasting elements of
nature as day and night and darkness and light.
Firstly, the Qur’ān has substantiated the belief of monotheism on the basis
of the contrasting elements and shown that though apparently this world in every
part of it is a battlefield of conflicting elements of nature and a natural
corollary of this is that it should not have even come into existence and even
if it were able to, it should have been destroyed; however, a deep reflection
shows that these conflicting elements have great harmony and accord between
them. It is because of this harmony that these contrasting elements through
mutual interaction and cooperation produce very conducive results which in fact
guarantee the existence of this world.
The question arises: Who creates harmony between these conflicting elements?
The only correct answer to this question can be a wise and all-knowing, powerful
and sovereign being who is beyond these conflicting elements creates harmony
between them and with appropriate proportion engenders concurrence and unity
among them and then makes them produce conducive results which are essential for
the existence and sustenance of this world; moreover, this Being is necessarily
one and only because if there were others besides him then there would have been
a clash between His will and theirs and this world would have been annihilated.
At one place, the Qur’ān refers to this aspect by the words:
لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا (22:21) (Were
there other gods in heaven or earth besides God, both heaven and earth would
have been ruined, (21:22)).
Secondly, the Qur’ān has substantiated the Day of Judgement through these
contrasting elements. Briefly put, the argument of the Qur’ān runs as follows:
the Almighty has created everything in pairs and every thing reaches its
culmination together with its counterpart. Without it, neither does it reach its
culmination nor without it can there be any comprehensible justification of its
own existence. In fact, there appears to be a void and an element of
incompleteness in it because of which every discerning person would regard it to
be a meaningless creation. A little deliberation would lead us to the same
conclusion about this world also: if this world is not viewed together with the
next, one will find void and incompleteness in it. We find a fierce scuffle
going on in it between good and evil and justice and oppression. A natural
consequence of this should be that there should come a day of justice in which
the Lord of the worlds, with full authority, control and knowledge take account
from people and then reward His good people and punish those who spread disorder
in this world. If, without this day of accountability, this world keeps going on
and then one day end, then this would mean that good and evil are alike in the
eyes of the Creator and that the creation of this world has no wisdom behind it:
it is rather a purposeless creation and the playground of a merry-maker.
Consequently, on this very basis, those who have denied the Day of Judgement are
asked: أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ مَا
لَكُمْ كَيْفَ تَحْكُمُونَ (٦٨:
٣٥-٣٦) (are We to treat alike the obedient
and the criminals? What has come over you that you should judge so ill?
(68:35-36). Readers may take a look at the explanation of oath verses of Sūrah
Muddaththir for further discussion of this topic.
Thirdly, the Almighty has explained the fact that just as for the maintenance
and development of man’s material being, the light and heat of the day is
essential as are the darkness and coldness of the night, similarly for
disciplining and training his moral and spiritual being, it is essential that
he be made to pass through hardship and ease, discomfort and comfort, good
health and disease. This would train him to be patient and express gratitude to
the Almighty and he would become worthy of being blessed with what is stated
thus in Sūrah Fajr:(٨٩:
٢٨) رَاضِيَةً مَرْضِيَّةً
(they will be happy with their Lord and their Lord will be happy with them,
(89:28)). The Qur’ān has mentioned this wisdom behind such circumstances at
various places. It is elaborated upon further down in this sūrah as well and
will also be discussed in the tafsīr of the initial verses of Sūrah Duhā.
Fourthly, the Almighty has not let these conflicting elements unrestrained.
The reins of each object of this world are in His hands. Nothing can dare exceed
the limits prescribed for it. Every object by its existence bears witness that
it is not free to do whatever it likes: it is subservient to the will of God.
When the night comes, it does not stay forever and deprive the creatures of God
from the light of the day and the heat of the sun; in fact, it must pack up and
leave at exactly the time appointed for it and make way for the light of the
day. Similarly, if the sun rises at a particular time, it must set at a
prescribed time. It cannot stay forever and deprive us from the serene and cool
night. These observations are made by every person and this is an obvious
testimony to the fact that every object of this world is in God’s control. It is
He who releases and restrains it and it is He who sets it free. An obvious
corollary of this is that after witnessing the respite of the Almighty no one,
however much powerful he may be should vainly reckon that he is beyond His
control. When the sun, the moon, the night and the day are not beyond His
control, what mettle does man have to escape His control. This topic is
discussed in the Qur’ān in various styles. In Sūrah Qasas, it is stated:
قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ
سَرْمَدًا إِلَى يَوْمِ الْقِيَامَةِ مَنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيكُم
بِضِيَاء أَفَلَا تَسْمَعُونَ قُلْ
أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَى يَوْمِ
الْقِيَامَةِ مَنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِلَيْلٍ (٢٨:
٧١-٧٢)
Tell them: “If God should enforce night upon you
perpetually till the Day of Judgement, what other god besides God could bring to
you even a little light? Do you not hear?” Ask them: “If God should impose on
you perpetual day until the Day of Judgement, what other god besides God could
bring to you even a single night.” (28:71-72)
In the oaths of this sūrah, this particular
aspect is very prominent; hence, it should be specifically kept in
consideration.
(٥)
هَلْ فِي ذَلِكَ قَسَمٌ لِذِي حِجْرٍ
(Is there in this an evidence for a sensible
[person]?)
The word حِجْرٍ means
“intellect”. The literal meaning of the word حِجْرٍ
and the word عَقْل (intellect) is the same. Both
contain the meaning of “stopping and tying up”. In other words, intellect is an
inner leash which restrains a person from doing things which are below his
dignity. For this reason, it is also called حِجْرٍ.
The interrogative style of the verse creates an
aura of rebuke as well as communicating the truth in a decisive style. The
implication is that when the Almighty has bestowed upon man a great blessing as
intellect, it is only befitting for him to seek a lesson from the various signs
scattered around him. These signs by their very existence are guiding man to the
right path and destination; a person should thus not insist that he will only
believe that those who had warned him were true in their claim when he is able
to sight his destination. If he does believe at such a time, he will only end up
yearning for what he cannot attain. This topic is also discussed further ahead
in the sūrah in verses 23 and 24, where it shall be explained more.
Communicating the truth in a decisive style here
means that there are several signs to which attention has been focused but none
of them could convince them. After this, those signs have been presented before
them which are the most manifest and near them and contain a testimony in them
for the sensible. However, these stubborn people will not benefit from them.
أَلَمْ تَرَى كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (٦) إِرَمَ ذَاتِ
الْعِمَادِ (٧) الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (٨)
(Did you not see what your Lord did with the
‘Ād! – the Iram of the pillars – who had no parallel in the lands.)
After pointing out the signs present in the
world around man, attention is now focused on the history of some nations:
history is also a witness to the fact that the Almighty does not remain
indifferent to the attitude of the nations which rise in the world; He keeps
observing them and lies in ambush for them. When such nations deviate from the
right path, He does give them respite till a certain period of time governed by
His wisdom; this time is granted to them so that they can mend their ways if
they want to or live in this state till the appointed time. After that, He
seizes them and seizes them in a manner that they are totally routed. This
dealing of the Almighty shows that just as these nations have been called to
account, the whole world also will be held accountable one day in which each and
every individual will be held responsible for his deeds. Those who deserve
reward, will be fully rewarded and those who deserve punishment will be
accordingly dealt with.
The nation of ‘Ād has been mentioned in
previous sūrahs in various aspects. Here they are mentioned with respect to Iram.
The Iram are from among their forefathers from whom began great feats of
construction and military development. It is evident from history that they
belonged to that branch of the Semites which began with Iram Ibn Sām Ibn Nūh.
The word عِمَاد means “tall pillars”. This word
actually symbolically refers to their great advancement in the field of
construction just as the words وَجِفَانٍ كَالْجَوَابِ
وَقُدُورٍ رَّاسِيَاتٍ (١٣:٣٤) (basins as large as watering-troughs, and
built-in cauldrons, (34:13)) symbolically refer to the generosity of Solomon (sws).
No doubt the ‘Ād were very advanced in the art
of stone-carving. They had carved beautiful pavilions and castles from
mountains. The affluent among them were particularly fond of constructing a
monument at all high places. It is evident from the Qur’ān that Hūd, their
prophet even admonished them on this wasteful and boastful pursuit of theirs.
The verse الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ
refers to the fact that the ‘Ād was a very powerfully built and strong
race. In this aspect, they surpassed all previous and contemporary nations.
وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِي (٩)
(And with the Thamūd who carved rocks in the
valley!)
After the ‘Ād, the Thamūd are briefly referred to. They were from among the
descendents of the ‘Ād and actually inherited from them their inclination
towards the art of construction. For this very reason, they are also called
‘Ād, the second. They lived in the Wād al-Qurā’ (valley of the city). They had
carved houses from the mountains of this valley, in the very way the ‘Ād had.
The words جَابُوا الصَّخْرَ allude to this.
وَفِرْعَوْنَ ذِي الْأَوْتَادِ (١٠)
(And with the Pharaoh, he of the pegs!)
After referring to the destruction of the ancient nations, the destruction of
the Pharaoh and his armies is mentioned. The expression ذِي
الْأَوْتَاد means “he of the pegs”; actually the word
أَوْتَاد symbolically refers to the armies of Pharaoh. Armies generally
live in tents and these tents are generally fastened to the ground through pegs;
for this reason, it is common to refer to armies in this manner in Arabic. The
Torah also mentions the huge number of the Pharaoh’s army and the Qur’ān also
refers to this large number in Sūrahs Yūnus, Tāhā, Qasas and Dhāriyāt. In
ancient times, armies were not formally kept by a state. At the time of an
offensive or of defence, young men of various families and tribes would come
forward and present their services and once the need was fulfilled, they would
go back to their work. However, it is evident from the Torah that the Pharaoh
had commissioned a formal standing army for the protection of his country. This
army would keep patrolling various areas with its tents. He had even made it
mandatory on his nobles and affluent people to maintain a certain number of
horses, keep a certain quantity of weapons and chariots so that in times of need
they could efficiently help the government. For this distinctive feature, the
Pharaoh is called “he of the pegs”.
الَّذِينَ طَغَوْا فِي الْبِلَادِ (١١) فَأَكْثَرُوا فِيهَا
الْفَسَادَ (١٢) فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (١٣)
(These people were rebellious in their lands and
spread great evil therein. So your Lord let loose on them the lash of His
punishment.)
Mentioned in this verse is the behaviour these
nations adopted after being blessed with the leadership of their country and
various means and resources: they became rebellious which in other words means
that they became indifferent to God and became fearless of Him and were overcome
with the conceited notion that whatever they have is because of their own
ability and skill and they can use these favours in whatever manner they want
to. Neither has anyone given them the status and position they have nor can
anyone seize these from them nor are they accountable for these before anyone.
The verse فَأَكْثَرُوا فِيهَا الْفَسَادَ (and
spread great evil therein) mentions the consequence of the rebelliousness
mentioned above. After being overcome with pride and conceit, they deviated from
the right path. They were driven by Satan and their base desires. As a result,
evil spread in their individual and collective lives.
The verse فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ
(so your Lord let loose on them the lash of His punishment) mentions the
consequence of the dominance of the evil they spread: when this evil pervaded
all spheres of their lives, the Almighty as a result unleashed His punishment on
them. The various forms of this punishment has already been alluded to in the
previous sūrahs.
An established practice of the Almighty is that
when He blesses a nation with political authority in a land, He does not leave
it unaccountable. He continues to watch over it and sees if it is properly using
this authority. If it uses it within the limits prescribed by the Almighty, it
continues to enjoy exercising this authority. If, out of rebelliousness, it
violates these limits, it is granted respite so that it mends its ways or that
the truth is communicated to it in its ultimate form. If it does not benefit
from this respite and its rebelliousness increases, the Almighty destroys it
because its existence is neither beneficial for its own self nor for others.
This decision of God is unalterable. When it is to be implemented, no nation,
however much resourceful it may be, can stop or avert it. History bears evidence
that the Almighty seized many a nation when they were at their zenith and
crushed them into non-existence.
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (١٤)
(Indeed, your Lord is in ambush.)
This is the substance of all the oaths and
historical anecdotes mentioned in the beginning of the sūrah. In other words,
this verse is the muqsam ‘alayh with regard to its placement and context. The
claim it makes is supported by the signs found around man as well as by
historical anecdotes.
The word مِرْصَاد means “the place where one lies
in ambush”. The implication is that the signs found around man as well as
historical incidents bear witness that the Creator of this world has not
distanced Himself from its affairs after creating it; in fact, He is watching
over each and every thing. Nothing can dare hide itself from Him. The reins of
everything are in His hands. If a nation resorts to rebelliousness, He does give
it some respite; however, this respite is upto a specific period of time; once
this period expires, the Almighty seizes it for its misdoings and no one has the
power to liberate himself from His grasp.
This situation is a clear evidence to the fact
that this world is not the play place of a merry-maker. It is made by a wise and
powerful being and is made with a purpose and meaning. The relationship He has
with each and every object of this world and the law of the rise and fall of
nations which He has enforced in this world show that there is a Day of
Judgement which will necessarily come; on that day, a person who spent his life
according to the directives of His Lord will be blessed with the pleasure of His
Lord and a person who created disorder in this world thinking it to be a place
of merry-making will have to face punishment.
فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ
فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَن (١٥) وَأَمَّا إِذَا مَا
ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَن (١٦)
(But as for man, when his Lord tests him by honouring him and bestowing favours on him, he says: “My Lord has raised my
majesty.” And when He tests Him and reduces his living resources, he says: “My
Lord has humiliated me.”)
These verses mention the misconception which
leads people who are blessed with favours into rebelliousness and those who are
deprived of these favours end up in frustration and despair. This misconception
is that people who are blessed with favours in this world think that they are
very highly regarded by the Almighty and thus their Lord has raised their
majesty. On the other hand, people who are deprived of these favours think that
they have no worth in the eyes of God and hence they are left by Him to bear
humiliations. The consequence of this misconception is that the first category
of people is overcome by conceit and vanity and take to rebelliousness and
defiance and the second category of people is overcome with despair and
despondency and either loses the will to live or resorts to various measures of
chancing its fate which take it away from God and leave it to the mercy of
Satan. The truth of the matter is that in this world whether a person is faced
with favourable circumstances or with unfavourable ones, they are neither the
result of the fact that he is valued by God nor to humiliate him; both these
circumstances are meant to test and try him. If the Almighty blesses someone
with affluence, the purpose is to test whether that person shows gratitude and
obedience to Him and lives in concern and helping out others or becomes
conceited and regards others to be inferior. Similarly, if the Almighty ordains
hardships for a person, the purpose is to test whether that person remains
content on what has been ordained for him and shows resolve and determination to
brave the storms of life or ends up in despair and frustration. On one’s
strength in showing gratitude and resolve depends one’s strength in faith. Thus
the Almighty continues to test him in both these spheres. He who is able to
develop these two abilities in him is a person whose soul is at peace, which is
an invaluable achievement and as the sūrah will mention at the end, such a
person will be pleased with the Almighty and the Almighty will be pleased with
him.
كَلَّا بَل لَا تُكْرِمُونَ الْيَتِيمَ (١٧) وَلَا تَحَاضُّونَ
عَلَى طَعَامِ الْمِسْكِينِ (١٨) وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَمًّا (١٩)
وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (٢٠)
(Certainly not! In fact you do not show kindness
to the orphans and do not urge one another to feed the poor and grab hold of the
inheritance and devour it and are infatuated with the love of wealth.)
The previous verses mention a principle;
however, here in these verses, the affluent leaders of Makkah and Tā’if are
addressed directly and admonished. They are chided on their erroneous view that
a person who is blessed with abundant wealth is actually held in regard by the
Almighty. Such abundance is actually a trial and test for a person: they are
tried that whether after being bestowed with riches they show conceit or use
them for the service and welfare of the orphans and the poor. It is very naïve
and foolish of them to derive such an opposite conclusion. What was befitting
for them was to express gratitude before the Almighty and serve the cause of the
orphans and the poor and also urge others to do so; on the contrary, their
wealth has made them proud; they regard the poor as inferior and desist from
helping them.
The verse says that kindness should be shown to
the orphans which means that the Almighty does not merely require of the
affluent to spend on the orphans; the real requirement is that orphans should
hold a respectable status in the society. Orphans should not be left at the
mercy of adverse circumstances; people should honour and respect them; they
should think that the only value a person’s wealth may have in the eyes of the
Almighty is that it is used for the service and welfare of the orphans;
otherwise this wealth will actually become a source of their humiliation and
disgrace.
The word تَحَاضُّونَ means “to urge and exhort one
another to something”. The implication is that in the matter of the orphans it
is not merely required to feed them, it is required that the affluent lot of the
society show enthusiasm for their welfare and urge others also in this regard.
It should not be the case that neither they spend by themselves nor let others
spend so that their own stinginess is concealed.
The word طَعَامِ (food) is used here in a broad
sense and this usage is quite customary. The objective is to cater for all their
needs.
In the verse وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَمًّا
the word لَمٌّ means “to gather and grab hold of
something” and the word تَأْكُلُونَ means “to usurp
wealth”. The implication is that they have become so infatuated with the love of
wealth that the powerful and strong elements of their society grab the
inheritance of people so that the weak amongst the heirs so much so even the
children are deprived of their share. In the Arab jāhiliyyah also, though there
was a prescribed way of the distribution of inheritance, however, just as in
current times, influential elements of the society do not abstain from
misappropriation and openly usurp the share of the weak heirs in spite of a
clear directive of prohibition against this attitude in Islām, similarly, the
influential elements of those times also had adopted a self-made rule as per
which the person who was the most powerful would have the right on the wealth
left by a deceased; the weak had no share in it.
The verse وَتُحِبُّونَ
الْمَالَ حُبًّا جَمًّا unfolds the motives which lay hid in such a
despicable character. The lust for wealth has made them blind to everything else
and made them indifferent to the values of humanitarianism, decency, justice and
compassion. In other words, they are so overcome with this obsession for wealth
that the higher values and ideals of life have no place in their hearts.
كَلَّا إِذَا دُكَّتْ الْأَرْضُ دَكًّا دَكًّا (٢١) وَجَاءَ
رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (٢٢) وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ
يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّى لَهُ الذِّكْرَى (٢٣) يَقُولُ يَالَيْتَنِي
قَدَّمْتُ لِحَيَاتِي (٢٤)
(Certainly not! They should remember the day
when the earth shall be pounded even, and your Lord shall appear in the company
of the angels standing in rows and Hell shall be brought near. On that Day, man
shall come to think. But then what will this thinking avail him? He will say:
“Ah ! Would that that I had done something for my life!”)
In these verses, those infatuated with the love
of wealth are reminded that when they would come to realize their folly and
express the yearning that they should have spent this wealth in preparing for
this Day – all this would prove fruitless for them. At this time, they will have
to face the consequences of their deeds.
In the verse كَلَّا إِذَا
دُكَّتْ الْأَرْضُ دَكًّا دَكًّا (rertainly not! remember when the earth
shall be pounded even) the word كَلَّا (certainly
not!) is meant to negate their view mentioned earlier: a person who is blessed
with wealth starts unduly believing that the Almighty has bestowed honour on
him. The truth of the matter is that in this world if a person is given
something it is to test him. A day will come when everything will be destroyed
and a person will be left to face the consequence of his deeds.
The expression دَكَّ الأرْضَ means
سَوَّى صَعُوْدُهَا وَ هَبُوْطُهَا (to tear down all
the crests and troughs of the earth). Sūrah Kahf portrays what will happen to
the earth in the following words:
إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَّهَا
لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا
صَعِيدًا جُرُزًا (١٨:
٧-٨)
We have adorned the earth with whatever is on it
in order to test mankind that which of them does good deeds and one day whatever
is on it We will surely reduce it to a barren ground. (18:7-8)
The implication is that the embellishments of
the earth are transient. The purpose is to test whether people are totally
involved in the engagements of this world or prepare for the next world. A day
is bound to come when all these embellishments of the earth will be no more. Its
seas and mountains, valleys and orchards, buildings and pavilions all will be
destroyed and it will become a level stretch of land.
The implication of the verse
وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (and your Lord shall appear in
the company of the angels standing in rows) is that though in this world the
Almighty is testing mankind while being concealed from their eyes; however, on
the Day of Judgement, He will reveal Himself in the company of angels. At that
time, the reality will stare people in their eyes in such a blatant manner that
no one will be left with any doubt about it.
As far as the question about the nature of
appearance of the Almighty is concerned, its details relate to the mutashābihāt
matters on which one is required to profess faith in a broad sense. If a person
starts to go after their details, there is a strong chance of him going astray.
This means that besides the Almighty, Paradise
and Hell will also be unveiled which are ready beforehand for reward and
punishment. Since the real addressees of this sūrah are the proactive
adversaries of Islam, Hell is mentioned first. As soon as those who remained
indifferent to it would see it, they would be utterly dejected and would out of
frustration earnestly express the wish of having prepared themselves for this
day. The Qur’ān says that the real time for carrying out this wish was the
previous world. When they were not able to realize this in the previous world,
this realization in the next world would be of absolutely no use to them.
The verse يَقُولُ
يَالَيْتَنِي قَدَّمْتُ لِحَيَاتِي (he will say: “Ah ! Would that that I
had done something for my life!”) is an explanation of their realization
referred to by the words يَتَذَكَّرُ الْإِنْسَانُ (man
shall come to think) of the previous verse: On that day, the very people who
today are regarding those who are warning them of the Hereafter as foolish would
in utter dejection long for having done something for the Hereafter. The
implication is that they would express this longing on the Day of Judgement, but
this longing would be of no use to them. The time to make amends for it would be
long gone.
فَيَوْمَئِذٍ لَا يُعَذِّبُ عَذَابَهُ أَحَدٌ (٢٥)
وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (٢٦)
(Thus, on that Day, none shall punish as He
punishes and none shall bind as He binds.)
This is a mention of the severity of punishment
meted out on that day to the disbelievers. The verse is actually a statement of
fact. This is because like the favours and blessings of this day, its hardships
and difficulties are also transient and mortal. Death can end the greatest of
afflictions of a person and it can end the longest period of incarceration of a
person; however, in the Hereafter even death will not be able to save a person
from the punishment and incarceration a person would have to face.
يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (٢٧) ارْجِعِي إِلَى
رَبِّكِ رَاضِيَةً مَرْضِيَّةً (٢٨) فَادْخُلِي فِي عِبَادِي (٢٩) وَادْخُلِي
جَنَّتِي (٣٠)
(O you whose heart remained firmly attached
[with his Lord] proceed towards your Lord such that He is pleased with you and
you are pleased with Him. Enter among My servants and enter My Paradise.)
These verses point to the glad tidings those who
are worthy of Paradise will receive directly from the Almighty. The address
يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ needs special
consideration. Those worthy of Paradise will be addressed with these words.
Evident from this address is a special feature of the soul of such people on the
basis of which they had actually become worthy of Paradise. In verses 15-16
above, a feature of the weak and the mean is mentioned: when they are blessed
with favours, pride and vanity overcomes them and when they are tested by
restricting their resources, they lose hope in God and start complaining to Him
and end up in despair and despondency. Their fate is then stated. Here, in
contrast, the fate of those people is mentioned who strongly adhered to the
truth both in ease and discomfort. If they are blessed with favours, they think
that they are being tested whether they show gratitude to the Almighty or not
and instead of resorting to insurgency and anarchy they try to succeed in this
trial of the Almighty and show kindness to others just as the Almighty has
remained kind to them. Similarly, if they are faced with hard times, then
instead of despairing and losing hope from God, they regard this to be a trial
of their perseverance and go as far as to risk their lives in succeeding in this
trial; they do this so that they are not faced with embarrassment before their
conscience in this world nor before the Almighty in the next world. Since these
people remain content and pleased with their God in both ease and hardship,
comfort and adversity, they are called “the content souls”. These are the people
who will dwell in Paradise.
The sentence ارْجِعِي إِلَى
رَبِّكِ رَاضِيَةً مَرْضِيَّةً (proceed towards your Lord such that He is
pleased with you and you are pleased with Him) is an expression of praise and
admiration from their Lord. These people will be addressed by the Almighty and
lauded for succeeding in the trial they had been put through in the previous
world; they should return to their Lord triumphantly; they have proved that they
remained pleased with the Almighty in all circumstances; for this reason they
have been blessed with the supreme success of the Almighty being pleased with
them; just as they never complained to God in any phase of their life, their God
also never found them below His standards at any phase; they are pleased with
Him and He is pleased with them.
In the verses وَادْخُلِي
جَنَّتِي فَادْخُلِي فِي عِبَادِي (enter among My servants and enter My
Paradise) the Almighty address them and says that since they have become worthy
of Paradise after succeeding in their trial, they should now join His near ones
in Paradise.
With the help of God, the tafsīr of this sūrah
reaches completion. فَالْحَمْدُ لِلّه عَلى اِحْسَنِهِ
(so all gratitude be to God)
Lahore,
14th December 1979 AD
24th Muharram 1400 AH
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