جب مخلوق، درجہ حرارت (Temperature) کو تولنے والا آلہ (Thermo-Meter) بنا سکتی ہے تو کیا خالق قول و عمل کو تولنے والا میزان نہیں بنا سکتا ؟؟؟
If creatures can make the instrument for measuring temperature like thermometer, why our Creator (Allah) cann't build an instrument of Weighting actions ???
يَومَ تَجِدُ كُلُّ نَفسٍ
ما عَمِلَت مِن خَيرٍ مُحضَرًا وَما عَمِلَت مِن سوءٍ تَوَدُّ لَو أَنَّ بَينَها وَبَينَهُ أَمَدًا بَعيدًا ۗ
وَيُحَذِّرُكُمُ اللَّهُ نَفسَهُ ۗ وَاللَّهُ رَءوفٌ بِالعِبادِ {3:30}
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جس
دن موجود پاوے گا ہر شخص جو کچھ کہ کی ہے اس نے نیکی اپنےسامنے اور جو کچھ کہ کی
ہے اس نے برائی آرزو کرے گا کہ مجھ میں اور اس میں فرق پڑ جاوے دور کا [۴۶] اور
اللہ ڈراتا ہے تم کو اپنے سے اور اللہ بہت مہربان ہے بندوں پر [۴۷]
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The Day whereon
each soul shall find presented whatsoever it hath worked of good and
whatsoever it hath worked of evil, it would fain that there were betwixt it
and that Day a wide space. And Allah maketh you beware of Himself: Allah is
Tender unto His bondsmen.
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یہ
بھی اس کی مہربانی ہے کہ تم کو ا س خوفناک دن کے آنے سے پہلے ڈراتا اور آگاہ
کرتا ہے۔ تاکہ برائی کے طریقے خصوصًا موالات کفار ترک کر کے اور بھلائی کے راستہ
پر چل کر اپنے کو خداوند قہار کے غصہ سے بچا لینے کا قبل از وقت انتظام کر رکھو۔
قرآن کریم کا یہ خاص طرز ہے کہ عمومًا خوف کے ساتھ رجاء اور رجاء کے ساتھ خوف کا
مضمون سناتا ہے۔ یہاں بھی مضامین ترہیب کو معتدل بنانے کے لئے اخیر میں {
وَاللہُ رَءُوْفٌ بِالْعِبَادِ } فرما دیا۔ یعنی خدا سے ڈر کر اگر برائی چھوڑ دو
گے تو اس کی مہربانی پھر تمہارا استقبال کرنے کو تیار ہے ناامید ہونے کی کوئی
وجہ نہیں۔ آؤ! تم کو ایسا دروازہ بتائیں جس سے داخل ہو کر مغفرت و رحمت کے پورے
مستحق بلکہ خدا تعالیٰ کے محبوب بن سکتے ہو۔ { قُلْ اِنْ کُنْتُمْ تُحِبُّونَ
اللہَ فَاتَّبِعُوْنِیْ یُحْبِبْکُمُ اللہُ وَیَغْفِرْ لَکُمْ ذُنُوْبَکُمْؕ
وَاللہُ غَفُوْرٌ رَّحِیْمٌ }۔
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یعنی
قیامت کے دن ہر نیکی بدی، آدمی کے سامنے حاضر ہو گی۔ عمر بھر کا اعمال نامہ آدمی
کے ہاتھ میں پکڑا دیا جائے گا۔ اس وقت مجرمین آرزو کریں گے کہ کاش یہ دن ہم سے
دور ہی رہتا۔ یا ہم میں اور ان برے اعمال میں بڑی دور کا فاصلہ ہوتا تاکہ ان کے
قریب بھی نہ جاتے۔
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Tafsir al-Jalalayn :
And remember, the day every soul shall find what it has done of good present before it, and what it has done of evil (the [last statement constitutes the] subject, the predicate of which is [what follows]), it will wish that between it and that there were a great distance, an extremely lengthy distance so that it [the evil] could never reach it. God warns you of His Self (this is repeated for emphasis), and God is Kind to His servants.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs :
(On the day) the Day of Judgement (when every soul will find itself confronted with all that it hath done) written in its register (of good and all that it hath done of evil) it will also find it written in its register ((every soul) will long that there might be a mighty apace of distance) a long period of time separating them: from sunrise to sunset (between it and that (evil). Allah bideth you beware of Him) upon committing an act of disobedience. (And Allah is full of pity for (His) bondmen) He is full of pity for the believers.
Tafsir Ibn Kathir:
Allah Knows What the Hearts Conceal
Allah says;
قُلْ إِن تُخْفُواْ مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللّهُ وَيَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأرْضِ 
...
...
Say: "Whether you hide what is in your breasts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth.
Allah tells His servants that He knows the secrets and apparent matters and that nothing concerning them escapes His observation. Rather, His knowledge encompasses them in all conditions, time frames, days and instances. His knowledge encompasses all that is in heaven and earth, and nothing not even the weight of an atom, or what is smaller than that in the earth, seas and mountains, escapes His observation.
Indeed,
... وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٢٩﴾
And Allah is able to do all things.
and His ability encompasses everything.
This Ayah alerts Allah's servants that they should fear Him enough to not commit what He prohibits and dislikes, for He has perfect knowledge in all they do and is able to punish them promptly. And He gives respite to some of them, then He punishes them, and He is Swift and Mighty in taking account.
This is why Allah said afterwards,
On the Day when every person will be confronted with all the good he has done,
meaning, on the Day of Resurrection, Allah brings the good and evil deeds before the servant, just as He said,
يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ
On that Day man will be informed of what he sent forward, and what he left behind. (75:13)
When the servant sees his good deeds, he becomes happy and delighted. When he sees the evil deeds he committed, he becomes sad and angry. Then he will wish that he could disown his evil work and that a long distance separated it from him. He will also say to the devil who used to accompany him in this life, and who used to encourage him to do evil;
يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
"Would that between me and you were the distance of the two easts ـ a horrible companion (indeed)! (43:38)
... وَمَا عَمِلَتْ مِن سُوَءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا ...
and all the evil he has done, he will wish that there were a great distance between him and his evil.
Allah then said, while threatening and warning,
... وَيُحَذِّرُكُمُ اللّهُ نَفْسَهُ ...
And Allah warns you against Himself,
meaning, He warns you against His punishment.
Allah then said, while bringing hope to His servants, so that they do not despair from His mercy or feel hopeless of His kindness,
... وَاللّهُ رَؤُوفُ بِالْعِبَادِ ﴿٣٠﴾
And Allah is full of kindness with the servants.
Al-Hasan Al-Basri said,
"Allah is so kind with them that He warns them against Himself.'' Others commented, "He is merciful with His creation and likes for them to remain on His straight path and chosen religion, and to follow His honorable Messenger.''
وَالوَزنُ يَومَئِذٍ الحَقُّ ۚ فَمَن ثَقُلَت مَوٰزينُهُ فَأُولٰئِكَ هُمُ المُفلِحونَ {7:8}
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اور
تول اس دن ٹھیک ہو گی پھر جس کی تولیں بھاری ہوئیں سو وہی ہیں نجات پانے والے
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And the weighing
on that Day is certain, then whosesoever balances will be heavy, those! they
shall fare well.
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The Weighing (of deeds) on that day is definite. As for those whose scales are heavy, they will be the successful ones.
Tafsir al-Jalalayn :
The weighing, of deeds or of the scrolls of these [deeds] shall be — in a balance that has a tongue and two palms [as scales], as reported in a hadīth — on that day, that is, on the day of the questioning mentioned, namely, the Day of Resurrection, the true [weighing], the fair [weighing] (al-haqq, ‘the true’, is an adjectival qualification of al-wazn, ‘the weighing’). As for those whose scales are heavy, with good deeds, they are the successful, the triumphant.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs :
(The weighing) of works (on that day) the Day of Judgement (is the true) just ((weighing). As for those whose scale is heavy) with good deeds, (they are the successful) the ones who escape Allah's wrath and torment.
وَمَن خَفَّت مَوٰزينُهُ فَأُولٰئِكَ الَّذينَ خَسِروا
أَنفُسَهُم بِما كانوا بِـٔايٰتِنا يَظلِمونَ {7:9}
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اور
جس کی تولیں ہلکی ہوئیں سو وہی ہیں جنہوں نے اپنا نقصان کیا [۷] اس واسطے کہ
ہماری آیتوں کا انکار کرتے تھے [۸]
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And whosesoever
balances will be light - those are they who have lost themselves in respect
of Our signs.
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قیامت
کے دن سب لوگوں کے اعمال کا وزن دیکھا
جائے گا۔ جن کے اعمال قلبیہ و اعمال جوارح وزنی
ہوں گے وہ کامیاب ہیں اور جن کا وزن ہلکا
رہا وہ خسارہ میں رہے۔ حضرت شاہ صاحبؒ فرماتے ہیں کہ "ہر شخص کے عمل وزن کے موافق لکھے جاتے ہیں۔ ایک ہی کام ہے، اگر
اخلاص و محبت سے حکم شروع کے موافق کیا۔ اور بر محل کیا، تو اس کا وزن بڑھ گیا، اور دکھاوے کو یا ریس کو کیا یا
موافق حکم نہ کیا یا ٹھکانے پر نہ کیا تو وزن
گھٹ گیا۔ آخرت میں وہ کاغذ تلیں گے، جس کے نیک کام بھاری ہوئے تو برائیوں سے
درگذر ہوا اور ہلکے ہوئے تو پکڑا گیا۔" بعض علماء کا خیال ہے کہ اعمال جو
اس وقت اعراض ہیں۔ وہاں اعیان کی صورت میں مجسد کر دیے جائیں گے اور خود ان ہی
اعمال کو تولا جائے گا۔ کہا جاتا ہے کہ ہمارے اعمال تو غیر قائم بالذات اعراض
ہیں جن کا ہر جز وقوع میں آنے کے ساتھ ہی ساتھ معدوم ہوتا رہتا ہے ۔ پھر ان کا
جمع ہونا اور تلنا کیا معنی رکھتا ہے؟ میں کہتا ہوں کہ گراموفون میں آج کل لمبی
چوڑی تقریریں بند کی جاتی ہیں۔ کیا وہ تقریریں اعراض میں سے نہیں؟ جن کا ایک حرف
ہماری زبان سے اس وقت ادا ہو سکتا ہے جب اس سے پہلا حرف نکل کر فنا ہو جائے۔ پھر
یہ تقریر کا سارا مجموعہ گراموفون میں کس طرح جمع ہو گیا؟ اسی سے سمجھ لو کہ جو
خدا گراموفون کے موجد کا بھی موجد ہے اس کی قدرت سے کیا بعید ہے کہ ہمارے کل
اعمال کے مکمل ریکارڈ تیار رکھے جس میں سے ایک شوشہ اور ذرہ بھی غائب نہ ہو۔ رہا
ان کا وزن کیا جانا تو نصوص سے ہم کو اس
قدر معلوم ہو چکا ہے کہ وزن ایسی
میزان(ترازو) کے ذریعہ سے ہوگا جس میں کفتین اور لسان وغیرہ موجود ہیں۔ لیکن وہ
میزان اور اس کےدونوں پلے کس نوعیت و کیفیت کے ہونگے اور اس سے وزن معلوم کرنے کا کیا طریقہ ہو گا؟ ان باتوں کا
احاطہ کرنا ہماری عقول و افہام کی رسائی سے باہر ہے۔ اسی لئے ان کے جاننے کی
ہمیں تکلیف نہیں دی گئ۔ بلکہ ایک میزان کیا اس عالم کی جتنی چیزیں ہیں بجز اس کے
کہ ان کے نام ہم سن لیں اور ان کا کچھ اجمالی سا مفہوم جو قرآن و سنت نے بیان کر
دیا ہو عقیدہ میں رکھیں، اس سے زائد تفصیلات پر مطلع ہونا ہماری حد پرواز سے
خارج ہے کیونکہ جن نوامیس و قوانین کے ماتحت اس عالم کا وجود اور نظم و نسق ہو
گا۔ ان پر ہم اس عالم میں رہتے ہوئے کچھ دسترس نہیں پا سکتے اسی دنیا کی میزانوں
کو دیکھ لو کتنی قسم کی ہیں۔ ایک میزان وہ ہے جس سے سونا چاندی یا موتی تلتے
ہیں۔ ایک میزان سے غلہ اور سوختہ وزن کیا
جاتا ہے۔ ایک میزان عام ریلوے اسٹیشنوں پر ہوتی ہے جس سے مسافروں کا سامان تولتے
ہیں۔ ان کے سوا "مقیاس الہوا" یا "مقیاس الحرارت" وغیرہ بھی
ایک طرح کی میزانیں ہیں جن سے ہوا اور حرارت وغیرہ کے درجات معلوم ہوتے ہیں۔
تھرمامیٹر ہمارے بدن کی اندرونی حرارت جو اعراض میں سے ہے تول کر بتلاتا ہے کہ
اس وقت ہمارےجسم میں اتنے ڈگری حرارت پائی جاتی ہے۔ جب دنیا میں بیسیوں قسم کی
جسمانی میزانیں ہم مشاہدہ کرتےہیں جس سےاعیان و اعراض کے اوزان و درجات کا تفاوت
معلوم ہوتا ہے تو اس قادر مطلق کےلئےکیا مشکل ہے کہ ایک ایسی حسی میزان قائم کر
دے جس سے ہمارے اعمال کے اوزان و درجات کا تفاوت صورتًا و حسًا ظاہر ہوتا ہو۔
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اور
آیات کا انکار کرنا ہی ان کی حق تلفی ہے جسے { یَظْلِمُوْنَ } سے ادا فرمایا۔
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But those whose scales are light, they are the ones who have brought loss to themselves, because they did not do justice to Our verses.
Tafsir al-Jalalayn :
And as for those whose scales are light, because of evil deeds, those are the ones who have lost their souls, by causing them to travel towards the Fire, because they mistreated, they [knowingly] denied, Our signs.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs :
(And as for those whose scale is light) with good deeds: (those are they who lose their souls) by being punished (because they disbelieved Our revelations) Muhammad (pbuh) and the Qur'an.
Tafsir Ibn Kathir:
The Meaning of weighing the Deeds
Allah said,
وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُوْلَـئِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُم بِمَا كَانُواْ بِآيَاتِنَا يِظْلِمُونَ ﴿٩﴾
And the weighing on that Day will be the true (weighing). So, as for those whose scale (of good deeds) will be heavy, they will be the successful (by entering Paradise). And as for those whose scale will be light, they are those who will lose themselves for their wrongful behavior with Our Ayat.
وَالْوَزْنُ (And the weighing),
of deeds on the Day of Resurrection,
الْحَقُّ (will be the true (weighing)),
for Allah will not wrong anyone.
Allah said in other Ayat,
وَنَضَعُ الْمَوَزِينَ الْقِسْطَ لِيَوْمِ الْقِيَـمَةِ فَلاَ تُظْلَمُ نَفْسٌ شَيْئاً وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَـسِبِينَ
And We shall set up the Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account. (21:47)
إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً
Surely, Allah wrongs not even the weight of a speck of dust, but if there is any good (done), He doubles it, and gives from Him a great reward. (4:40)
فَأَمَّا مَن ثَقُلَتْ مَوَزِينُهُ فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ وَأَمَّا مَنْ خَفَّتْ مَوَزِينُهُ فَأُمُّهُ هَاوِيَةٌ وَمَآ أَدْرَاكَ مَا هِيَهْ نَارٌ حَامِيَةٌ
Then as for him whose scale (of good deeds) will be heavy. He will live a pleasant life (in Paradise). But as for him whose scale (of good deeds) will be light. He will have his home in Hawiyah (pit, Hell). And what will make you know what it is (It is) a fiercely blazing Fire! (101:6-11)
and,
فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
فَمَن ثَقُلَتْ مَوَزِينُهُ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
وَمَنْ خَفَّتْ مَوَزِينُهُ فأُوْلَـئِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُمْ فِى جَهَنَّمَ خَـلِدُونَ
Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. Then, those whose scales (of good deeds) are heavy, they are the successful. And those whose scales (of good deeds) are light, they are those who lose themselves, in Hell will they abide. (23:101-103)
As for what will be placed on the Balance on the Day of Resurrection, it has been said that;
the deeds will be placed on it, even though they are not material objects. Allah will give these deeds physical weight on the Day of Resurrection.
Al-Baghawi said that this was reported from Ibn Abbas.
It is recorded in the Sahih that;
Al-Baqarah (Surah 2) and Al Imran (Surah 3) will come on the Day of Resurrection in the shape of two clouds, or two objects that provide shade, or two lined groups of birds.
It is also recorded in the Sahih that;
the Qur'an will come to its companion (who used to recite and preserve it) in the shape of a pale-faced young man. He will ask (the young man), "Who are you?''
He will reply, "I am the Qur'an, who made you stay up sleeplessly at night and caused you thirst in the day.''
The Hadith that Al-Bara' narrated about the questioning in the grave states,
فَيَأْتِي الْمُؤْمِنَ شَابٌّ حَسَنُ اللَّوْنِ طَيِّبُ الرِّيحِ فَيَقُولُ: مَنْ أَنْتَ؟
فَيَقُولُ: أَنَا عَمَلُكَ الصَّالِح
A young man with fair color and good scent will come to the believer, who will ask, `Who are you?'
He will reply, `I am your good deeds'.
The Prophet mentioned the opposite in the case of the disbeliever and the hypocrite.
It was also said that;
the Book of Records that contains the deeds will be weighed.
A Hadith states that;
a man will be brought forth and ninety-nine scrolls containing errors and sins will be placed on one side of the balance each as long as the sight can reach. He will then be brought a card on which `La ilaha illallah' will be written. He will say, "O Lord! What would this card weigh against these scrolls?''
Allah will say, "You will not be wronged.''
So the card will be placed on the other side of the Balance, and as the Messenger of Allah said,
فَطَاشَتِ السِّجِلَّاتُ وَثَقُلَتِ الْبِطَاقَة
Behold! The (ninety-nine) scrolls will go up, as the card becomes heavier.
At-Tirmidhi recorded similar wording for this Hadith and said that it is authentic.
It was also said that the person who performed the deed will be weighed.
A Hadith states,
يُؤْتَى يَوْمَ الْقِيَامَةِ بِالرَّجُلِ السَّمِينِ فَلَا يَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَة
On the Day of Resurrection, a fat man will be brought forth, but he will not weigh with Allah equal to the wing of a mosquito.
He then recited the Ayah,
فَلاَ نُقِيمُ لَهُمْ يَوْمَ الْقِيَـمَةِ وَزْناً
And on the Day of Resurrection, We shall assign no weight for them. (18:105)
Also, the Prophet said about Abdullah bin Mas`ud,
أَتَعْجَبُونَ مِنْ دِقَّةِ سَاقَيْهِ وَالَّذِي نَفْسِي بِيَدِهِ لَهُمَا فِي الْمِيزَانِ أَثْقَلُ مِنْ أُحُد
Do you wonder at the thinness of his legs? By He in Whose Hand is my soul! They are heavier on the Balance than (Mount) Uhud.
It is also possible to combine the meanings of these Ayat andHadiths by stating that all this will truly occur, for sometimes the deeds will be weighed, sometimes the scrolls where they are recorded will be weighed, and sometimes those who performed the deeds will be weighed.
Allah knows best.
أُولٰئِكَ الَّذينَ كَفَروا
بِـٔايٰتِ رَبِّهِم وَلِقائِهِ فَحَبِطَت أَعمٰلُهُم فَلا نُقيمُ لَهُم يَومَ
القِيٰمَةِ وَزنًا {18:105}
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وہی
ہیں جو منکر ہوئے اپنے رب کی نشانیوں سے اور اسکے ملنے سے [۱۲۷] سو برباد گیا ان
کا کیا ہوا پھر نہ کھڑی کریں گے ہم انکے واسطے قیامت کے دن تول [۱۲۸]
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They are those
who disbelieve in the signs of their Lord and in the meeting with Him; so of
non-effect will be made their works, and We shall not allow them on the Day
of Judgment any weight.
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کافر
کی حسنات مردہ ہیں ، اس ابدی زندگی میں کسی کام کی نہیں ۔ اب محض کفریات و سیئات
رہ گئیں۔ سو ایک پلہ کیا تلے تولنا تو موازنہ کے لئے تھا۔ موازنہ متقابل چیزوں
میں ہوتا ہے یہاں سیئات کے بالمقابل حسنہ کا وجود ہی نہیں ۔ پھر تولنے کا کیا
مطلب۔
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یعنی
نہ اللہ تعالیٰ کی نشانیوں کو مانا ، نہ خیال کیا کہ کبھی اس کے سامنے حاضر ہونا
ہے۔
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Those are the ones who rejected the signs of their Lord and (the concept of) meeting with Him, so their deeds have gone to waste, and We shall assign to them no weight at all.
Tafsir al-Jalalayn :
Those are they who disbelieve in the signs of their Lord, in the proofs of His Oneness, [proofs] such as the Qur’ān and otherwise, and the encounter with Him’, that is, and [who disbelieve] in resurrection, reckoning, reward and punishment. So their works have failed, they are invalid, and on the Day of Resurrection We shall not assign any weight to them, in other words, We shall not accord them any value.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs :
(Those are they who disbelieve in the revelations of their Lord) they disbelieve in Muhammad (pbuh) and in the Qur'an, (and in the meeting with Him) i.e. in resurrection after death. (Therefore their works) their good works (are vain) are thwarted, (and on the Day of Resurrection We assign no weight to them) to their works; it is also said that this means: not an atom weight of their works will be weighed on the Day of Judgement.
Tafsir Ibn Kathir:
The Greatest Losers in respect of (Their) Deeds
Al-Bukhari recorded from Amr that Mus`ab who said:
"I asked my father -- meaning Sa`d bin Abi Waqqas -- about Allah's saying,
Say: "Shall We tell you the greatest losers in respect of (their) deeds!''
`Are they the Haruriyyah?'
He said, `No, they are the Jews and Christians.
- As for the Jews, they disbelieved in Muhammad, and
- as for the Christians, they disbelieved in Paradise and said that there is no food or drink there, and
- the Haruriyyah are those who break Allah's covenant after ratifying it.'
Sa`d used to call them Al-Fasiqin (the corrupt).
Ali bin Abi Talib, Ad-Dahhak and others said: "They are the Haruriyyah,''
so this means, that according to Ali, may Allah be pleased with him, this Ayahincludes the Haruriyyah just as it includes the Jews, the Christians and others.
This does not mean that the Ayah was revealed concerning any of these groups in particular; it is more general than that, because the Ayah was revealed in Makkah, before the Qur'an addressed the Jews and Christians, and before the Khawarij existed at all.
So the Ayah is general and refers to everyone who worships Allah in a way that is not acceptable, thinking that he is right in doing that and that his deeds will be accepted, but he is mistaken and his deeds will be rejected, as Allah says:
وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً
Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire. (88:2-4)
وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً
And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust. (25:23)
وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَآءً حَتَّى إِذَا جَآءَهُ لَمْ يَجِدْهُ شَيْئاً
As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing. (24:39)
And in this Ayah Allah says:
قُلْ هَلْ نُنَبِّئُكُمْ ...
Say: "Shall We tell you...''
meaning, `Shall We inform you;'
... بِالْأَخْسَرِينَ أَعْمَالًا ﴿١٠٣﴾
the greatest losers in respect of (their) deeds.
Then Allah explains who they are, and says:
الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا ... 
Those whose efforts have been wasted in this life,
meaning, they did deeds that do not count, deeds that are not in accordance with the prescribed way that is acceptable to Allah.
... وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا ﴿١٠٤﴾
while they thought that they were acquiring good by their deeds.
means, they thought that there was some basis for their deeds and that they were accepted and loved.
أُولَئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ ...
They are those who deny the Ayat of their Lord and the meeting with Him.
they denied the signs of Allah in this world, the proofs that He has established of His Oneness and of the truth of His Messengers, and they denied the Hereafter.
... فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا ﴿١٠٥﴾
So their works are in vain, and on the Day of Resurrection, We shall assign no weight for them.
means, `We will not make their Balance heavy because it is empty of any goodness.'
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said:
إِنَّهُ لَيَأْتِي الرَّجُلُ الْعَظِيمُ السَّمِينُ يَوْمَ الْقِيَامَةِ لَا يَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ وَقَالَ: اقْرَءُوا إِنْ شِئْتُمْ:
فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا
A huge fat man will come forward on the Day of Resurrection and he will weigh no more than the wing of a gnat to Allah. Recite, if you wish:
and on the Day of Resurrection, We shall assign no weight for them.
It was also recorded by Muslim.
ذَلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا ...
That shall be their recompense, Hell; because they disbelieved,
means, `We will punish them with that because of their disbelief and because they took the signs and Messengers of Allah as a joke, mocking them and disbelieving them in the worst way.'
... وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوًا ﴿١٠٦﴾
and took My Ayat and My Messengers for jest.''
وَنَضَعُ المَوٰزينَ القِسطَ لِيَومِ القِيٰمَةِ فَلا
تُظلَمُ نَفسٌ شَيـًٔا ۖ وَإِن كانَ مِثقالَ حَبَّةٍ مِن خَردَلٍ أَتَينا بِها ۗ
وَكَفىٰ بِنا حٰسِبينَ {21:47}
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اور
رکھیں گے ہم ترازوئیں انصاف کی قیامت کے دن پھر ظلم نہ ہو گا کسی جی پر ایک ذرہ
اور اگر ہو گا برابر رائی کے دانہ کی تو ہم لے آئیں گے اُسکو [۵۵] اور ہم کافی
ہیں حساب کرنے کو [۵۶]
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And We shall set
balances of justice for the Day of Judgment; then no soul shall be wronged at
all; and if it be but the weight of a grain of mustard-seed We shall bring
it; and We suffice as Reckoners.
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یعنی
رائی کے دانہ کے برابر کسی کا عمل ہو گا وہ بھی میزان میں تلے گا ، ادھر ادھر
ضائع نہ ہو گا نہ کسی پر ظلم و زیادتی کی جائے گی۔ رتی رتی کا حساب برابر کر دیا
جائے گا ۔ (تنبیہ) "موازین" میزان کی جمع ہے۔ شاید بہت سی ترازوئیں
ہوں یا ایک ہی ہو مگر مختلف اعمال و عمّال کے اعبتار سے کئ قرار دے دی گئیں۔
واللہ اعلم۔ وزن اعمال اور میزان کے
متعلق پہلے سورہ "اعراف" میں کلام کیا جا چکا ہے اسے دیکھ لیا جائے۔
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یعنی
ہمارا حساب آخری اور فیصلہ کن ہوگا۔ جس کے بعد کوئی دوسرا حساب نہیں ۔ نہ ہم کو
ساری مخلوق کا حساب لینے میں کسی مددگار کی ضرورت ہے ۔ آگے بتلایا کہ انذار و
تخویف کا سلسلہ پہلے سے چلا آتا ہے آج جن باتوں سے حضرت محمد رسول اللہ ﷺ ڈراتے ہیں انبیائے سابقین بھی ان سے ڈراتے چلے آتے ہیں۔
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We shall place scales to do justice on the Day of Judgment. So no one shall be wronged in the least. Even if it (a deed) is to the measure of a mustard seed, We will bring it forth, and We are enough to take account.
Tafsir al-Jalalayn :
And We shall set up the just balances, the equitable ones, for the Day of Resurrection, that is, on it, and no soul shall be wronged in any way, neither by deducting a good deed [from its record], nor by adding [to it] an evil one; and even if it, the action, be the weight of a [single] mustard seed, We shall produce it, with its full weight, and We suffice as reckoners, to count all things.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs :
(And We set a just balance for the Day of Resurrection) on the Day of Judgement, there will be a balance which will weigh only good and bad works (so that no soul is wronged in aught) no one will have his good works diminished nor his evil works increased. (Though it be of the weight of a grain of mustard seed, We bring it) We requite for it. (And We suffice for reckoners) We are enough as Preserver and Knower.
Tafsir Ibn Kathir:
And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything.
meaning, "We shall set up the Balances of justice on the Day of Resurrection.''
The majority of scholars state that it is one Balance, and the plural form is used here to reflect the large number of deeds which will be weighed therein.
... فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ ﴿٤٧﴾
then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We to take account.
This is like the Ayat:
وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا
and your Lord treats no one with injustice. (18:49)
إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً
Surely, Allah wrongs not even of the weight of speck of dust, but if there is any good, He doubles it, and gives from Him a great reward. (4:40)
يبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُنْ فِى صَخْرَةٍ أَوْ فِى السَّمَـوَتِ أَوْ فِى الاٌّرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ
"O my son! If it be equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle, Well-Aware.'' (31:16)
In the Two Sahihs it was recorded that Abu Hurayrah said that the Messenger of Allah said:
كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمَنِ:
سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم
Two words which are light on the tongue, heavy in the Balance and beloved to Ar-Rahman:
"Subhan Allahi wa bi hamdihi, Subhan Allahil `Azim (Glory and praise be to Allah, Glory be to Allah the Almighty).''
Imam Ahmad also recorded that A'ishah said that;
one of the Companions of the Messenger of Allah sat down before him and said, "O Messenger of Allah, I have two slaves who lie to me, betray me and disobey me, and I hit them and insult them. How do I stand with regard to them?''
The Messenger of Allah said:
يُحْسَبُ مَا خَانُوكَ وَعَصَوْكَ وَكَذَّبُوكَ وَعِقَابُكَ إِيَّاهُمْ، فَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ بِقَدْرِ ذُنُوبِهِمْ، كَانَ كَفَافًا لَا لَكَ وَلَا عَلَيْكَ، وَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ دُونَ ذُنُوبِهِمْ، كَانَ فَضْلًا لَكَ، وَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ فَوْقَ ذُنُوبِهِمْ، اقْتُصَّ لَهُمْ مِنْكَ الْفَضْلُ الَّذِي بَقِيَ قَبْلَك
The extent to which they betrayed you, disobeyed you and lied to you will be measured against the punishment you meted out to them. If your punishment was commensurate with their misconduct, then you will be equal and you will not have anything counted for you or against you.
If your punishment of them was less than that what they deserved for their misconduct, then this will count in your favor. If your punishment of them was more than what they deserved for their misconduct, then Allah will take what is due to them from you.
Then the man started to weep before the Messenger of Allah, and the Messenger of Allah asked,
مَالَهُ لَا يَقْرَأُ كِتَابَ الله
وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ
What is the matter with him Has he not read the words of Allah,
And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We to take account.
The man said, "O Messenger of Allah, I think there is nothing better than keeping away from these people -- meaning his slaves -- I call upon you to bear witness that they are all free.''
فَمَن ثَقُلَت مَوٰزينُهُ فَأُولٰئِكَ هُمُ المُفلِحونَ {23:102}
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سو
جسکی بھاری ہوئی تول تو وہی لوگ کام لے نکلے
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Then he whose
balances shall be heavy --these! they are the blissful ones.
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وَمَن خَفَّت مَوٰزينُهُ فَأُولٰئِكَ الَّذينَ خَسِروا
أَنفُسَهُم فى جَهَنَّمَ خٰلِدونَ {23:103}
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اور
جس کی ہلکی نکلی تول سو وہی لوگ ہیں جو ہار بیٹھے اپنی جان دوزخ ہی میں رہا کریں
گے
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And he whose
balances shall be light--these are they who have lost themselves: in Hell
they are abiders.
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So, the one whose scales (of good deeds) turn out to be heavy, then such people are the successful ones,
and the one whose scales turn out to be light, then such people are the ones who harmed their own selves; in Jahannam (Hell) they are to remain for ever.
Tafsir al-Jalalayn :
Then those whose scales are heavy, with good deeds, they are the successful, the winners;
and those whose scales are light, because of evil deeds, they are the ones who have lost their souls, and so they will be, abiding in Hell.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs :
Then those whose scales are heavy) with good works, (they are the successful) the ones who will escape Allah's wrath and chastisement.
(And those whose scales are light) with good works (are those who lose their souls, in hell abiding) forever, neither to die or leave.
Tafsir Ibn Kathir:
The sounding of the Trumpet and the weighing of Deeds in the Scales
Allah says:
فَإِذَا نُفِخَ فِي الصُّورِ ...
Then, when the Trumpet is blown,
Allah says that when the Trumpet is blown for the Resurrection, and the people rise from their graves,
... فَلَا أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءلُون َ ﴿١٠١﴾
there will be no kinship among them that Day, nor will they ask of one another.
meaning that lineage will be of no avail on that Day, and a father will not ask about his son or care about him.
Allah says:
وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً يُبَصَّرُونَهُمْ
And no friend will ask a friend (about his condition), though they shall be made to see one another. (70:10-11)
meaning, no relative will ask about another relative, even if he can see him and even if he is carrying a heavy burden. Even if he was the dearest of people to him in this world, he will not care about him or take even the slightest part of his burden from him.
Allah says:
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَـحِبَتِهُ وَبَنِيهِ
That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children. (80:34-36)
Ibn Mas`ud said,
"On the Day of Resurrection, Allah will gather the first and the last, then a voice will call out, `Whoever is owed something by another, let him come forth and take it.' And a man will rejoice if he is owed something or had been mistreated by his father or child or wife, even if it is little.''
This is confirmed in the Book of Allah, where Allah says فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءلُون Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.
This was recorded by Ibn Abi Hatim.
Then, those whose Scales are heavy, these! they are the successful.
means, the one whose good deeds outweigh his bad deeds, even by one. This was the view of Ibn Abbas.
... فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ ...
they are the successful.
means, those who have attained victory and been saved from Hell and admitted to Paradise.
Ibn Abbas said,
"These are the ones who have attained what they wanted and been saved from an evil from which there is no escape.''
وَمَنْ خَفَّتْ مَوَازِينُهُ ...
And those whose Scales are light,
means, their evil deeds outweigh their good deeds.
... فَأُوْلَئِكَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ ...
they are those who lose themselves,
means, they are doomed and have ended up with the worst deal.
Allah says:
... فِي جَهَنَّمَ خَالِدُونَ ﴿١٠٣﴾
in Hell will they abide.
meaning, they will stay there forever and will never leave.
The Fire will burn their faces,
This is like the Ayah:
وَتَغْشَى وُجُوهَهُمْ النَّارُ
and fire will cover their faces. (14:50)
and:
لَوْ يَعْلَمُ الَّذِينَ كَفَرُواْ حِينَ لاَ يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلاَ عَن ظُهُورِهِمْ
If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs. (21:39)
... وَهُمْ فِيهَا كَالِحُونَ ﴿١٠٤﴾
and therein they will grin, with displaced lips.
Ali bin Abi Talhah narrated from Ibn Abbas, "Frowning.''
اللَّهُ الَّذى أَنزَلَ
الكِتٰبَ بِالحَقِّ وَالميزانَ ۗ وَما
يُدريكَ لَعَلَّ السّاعَةَ قَريبٌ {42:17}
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اللہ
وہی ہے جس نے اتاری کتاب سچے دین پر اور ترازو بھی [۲۳] اور تجھ کو کیا خبر ہے
شاید وہ گھڑی پاس ہو [۲۴]
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Allah it is Who
hath sent down the Book with the truth and the balance. And what shall make
thee know the Hour may haply be nigh.
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اللہ
نے مادی ترازو بھی اتاری جس میں اجسام تلتے ہیں اور علمی ترازو بھی جسے عقل سلیم
کہتے ہیں اور اخلاقی ترازو بھی جسے صفت عدل و انصاف کہا جاتا ہے اور سب سے بڑی
ترازو دین حق ہے جو خالق و مخلوق کے حقوق کا ٹھیک ٹھیک تصفیہ کرتا ہے اور جس میں
بات پوری تلتی ہے نہ کم نہ زیادہ۔
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یعنی
اپنے اعمال و احوال کو کتاب اللہ کی کسوٹی پر کس کر اور دین حق کی ترازو میں تول
کر دیکھ لو ، کہاں تک کھرے اور پورے اترتے ہیں۔ کیا معلوم ہے کہ قیامت کی گھڑی
بالکل قریب ہی آ لگی ہو، پھر کچھ نہ ہو سکے گا۔ جو فکر کرنا ہے اس کے آنے سے
پہلے کر لو۔
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Allah is the One who has sent down the Book with truth, and the Balance as well. And what can let you know? May be, the Hour (the Day of Judgment) is near.
Tafsir al-Jalalayn :
God it is Who has revealed the Book, the Qur’ān, with the truth (bi’l-haqqi is semantically connected to anzala, ‘revealed’) as well as the Balance, Justice. And what do you know — perhaps the Hour, that is, its arrival, is near! (la‘alla, ‘perhaps’, comments on the verb describing the action, with what follows it functioning as two direct objects).
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs :
(Allah it is who hath revealed the Scripture) He sent Gabriel with the Qur'an (with truth) to explain the Truth and falsehood, (and the Balance) and exposited therein justice. (How canst thou know) O Muhammad? (It may be that the Hour is nigh) it may be that the Hour is coming soon.
Tafsir Ibn Kathir:
A Warning to Those Who dispute concerning Matters of Religion
Here Allah warns those who try to hinder those who believe in Allah, from following His path.
وَالَّذِينَ يُحَاجُّونَ فِي اللَّهِ مِن بَعْدِ مَا اسْتُجِيبَ لَهُ ...
And those who dispute concerning Allah, after it has been accepted,
means, those who dispute with the believers who have responded to Allah and His Messenger, and try to stop them from following the path of guidance.
... حُجَّتُهُمْ دَاحِضَةٌ عِندَ رَبِّهِمْ ...
no use is their dispute before their Lord,
means, it is futile before Allah.
... وَعَلَيْهِمْ غَضَبٌ ...
and on them is wrath, (means, from Him).
... وَلَهُمْ عَذَابٌ شَدِيدٌ ﴿١٦﴾
and for them will be a severe torment.
means, on the Day of Resurrection.
Ibn Abbas, may Allah be pleased with him, and Mujahid said,
"They disputed with the believers after they responded to Allah and His Messenger, and tried to prevent them from following the path of guidance, hoping that they would return to Jahiliyyah.''
Qatadah said,
"These were the Jews and Christians who said to them, `Our religion is better than your religion, our Prophet came before your Prophet, and we are better than you and closer to Allah than you.'''
This was nothing but lies.
Then Allah says:
اللَّهُ الَّذِي أَنزَلَ الْكِتَابَ بِالْحَقِّ ...
It is Allah Who has sent down the Book in truth,
referring to all the Books which were revealed from Him to His Prophets.
... وَالْمِيزَانَ ...
and the Balance.
means, justice and fairness.
This was the view of Mujahid and Qatadah.
This is like the Ayat:
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَـتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَـبَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ
Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance that mankind may keep up justice. (57:25)
وَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلاَّ تَطْغَوْاْ فِى الْمِيزَانِ - وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ
And the heaven He has raised high, and He has set up the Balance. In order that you may not transgress (due) balance. And observe the weight with equity and do not make the balance deficient. (55:7-9)
... وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ قَرِيبٌ ﴿١٧﴾
And what can make you know that perhaps the Hour is close at hand?
This is encouragement (to strive) for its sake, a terrifying warning, and advice to think little of this world.
Those who believe not therein seek to hasten it,
means, they say, `when will this promise be fulfilled, if you are telling the truth' But they say this by way of disbelief and stubbornness, thinking that it is unlikely to happen.
... وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا ...
while those who believe are fearful of it,
means, they are afraid of it happening.
... وَيَعْلَمُونَ أَنَّهَا الْحَقُّ ...
and know that it is the very truth.
means, that it will undoubtedly come to pass, so they prepare themselves for it and strive for its sake.
It was reported through various chains of narration, a number reaching the level of being Mutawatir, in Sahih and Hasan narrations, in the Books of Sunan and Musnad.
According to some versions, a man addressed the Messenger of Allah in a loud voice, when he was on one of his journeys, calling out to him, "O Muhammad!''
The Messenger of Allah replied in a similar manner, "Here I am!''
The man said, "When will the Hour come?''
The Messenger of Allah said,
وَيْحَكَ إِنَّهَا كَائِنَةٌ فَمَا أَعْدَدْتَ لَهَا؟
Woe to you! It will most certainly come. What have you done to prepare for it?
He said, "Love for Allah and His Messenger.''
He said:
أَنْتَ مَعَ مَنْ أَحْبَبْت
You will be with those whom you love.
According to another Hadith:
الْمَرْءُ مَعَ مَنْ أَحَب
A man will be with those whom he loves.
This is Mutawatir beyond a doubt. The point is that he did not answer his question about when the Hour would happen, but he commanded him to prepare for it.
... أَلَا إِنَّ الَّذِينَ يُمَارُونَ فِي السَّاعَةِ ...
Verily, those who dispute concerning the Hour,
means, who dispute whether it will happen and think it is unlikely ever to come,
... لَفِي ضَلَالٍ بَعِيدٍ ﴿١٨﴾
are certainly in error far away.
means, they are clearly ignorant, because the One Who created the heavens and the earth is even more able to give life to the dead, as Allah says:
وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ
And He it is Who originates the creation, then He will repeat it; and this is easier for Him. (30:27)
ما يَلفِظُ مِن قَولٍ إِلّا لَدَيهِ رَقيبٌ عَتيدٌ
{50:18}
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نہیں
بولتا کچھ بات جو نہیں ہوتا اُس کے پاس ایک راہ دیکھنے والا تیار [۱۶]
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Not a word he
uttereth but there is with him a watcher ready.
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یعنی
لکھنے کو تیار ہے (تنبیہ) دونوں فرشتے کہاں رہتے ہیں؟ اور علاوہ اقوال کے کیا
کچھ لکھتے ہیں؟ اس کی تفصیل احادیث و آثار سے ملے گی۔
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Not a single word is uttered by one but there is a watcher near him, ready (to record).
Tafsir al-Jalalayn :
he does not utter a word but that there is beside him a watcher, a guardian, [who is] ready, present (both [raqībun, ‘watcher’, and ‘atīdun, ‘ready’] are meant to indicate the dual).
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs :
(He uttereth no word) the slave utters no good or evil word (but there is with him an observer ready) to record either that which is in his advantage or disadvantage.
Tafsir Ibn Kathir :
Allah encompasses and watches all of Man's Activity
Allah the Exalted says,
وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ...
And indeed We have created man, and We know what his self whispers to him.
Allah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil.
In the Sahih, the Messenger of Allah said,
إِنَّ اللهَ تَعَالَى تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَل
Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.
The statement of Allah the Exalted,
... وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ ﴿١٦﴾
And We are nearer to him than his jugular vein.
means, His angels are nearer to man than his jugular vein.
Those who explained `We' in the Ayah to mean `Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that `We' refers to `Allah's knowledge'), for Allah did not say, `and I am closer to him than his jugular vein.' Rather, He said, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein). just as He said in the case of dying persons, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَكِن لَّا تُبْصِرُونَ (But We are nearer to him than you, but you see not). (56:85), in reference to His angels (who take the souls).
Allah the Exalted the Blessed said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَـفِظُون Verily, We, it is We Who have sent down theDhikr and surely, We will guard it. (15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet, who is truthful and was told the truth, told us.
Allah's statement here,
إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ ...
(Remember) that the two receivers receive,
in reference to the two angels who receive and record the deeds of mankind.
... عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ ﴿١٧﴾
one sitting on the right and one on the left.
means ready to note,
مَا يَلْفِظُ ...
whatever he utters,
(in reference to the human),
... مِن قَوْلٍ ...
of a word,
means any word that he or she speaks,
... إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ ﴿١٨﴾
but there is a watcher by him ready.
means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded.
Allah the Exalted said,
وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ ـ كِرَاماً كَـتِبِينَ ـ يَعْلَمُونَ مَا تَفْعَلُونَ
But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do. (82:10-12)
Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah.
This is also the apparent meaning of this Ayah.
Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah said,
إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَى مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَى يَوْمِ يَلْقَاهُ،
وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَى مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَى عَلَيْهِ بِهَا سَخَطَهُ إِلَى يَوْمِ يَلْقَاه
Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him.
A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.''
Alqamah used to say,
"How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated.''
At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih.''
There is a Hadith similar to this in the Sahih.
Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering
Allah the Exalted and Most High said,
وَجَاءتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ ﴿١٩﴾
And the stupor of death will come in truth: "This is what you have been avoiding!''
Allah the Exalted and Most Honored says, `O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,'
... ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ
This is what you have been avoiding!,
means, `this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.'
In the Sahih, the Prophet said, while wiping sweat from his face when the stupor of death overcame him,
سُبْحَانَ اللهِ إِنَّ لِلْمَوْتِ لَسَكَرَات
Glory be to Allah! Verily, death has its stupor.
The Ayah, ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!) has two possible meanings. One of them is this:
- `what you have been trying to avert, escape and flee from has come to you and resided in your home!'
- The second meaning is, `you had no way of escaping or averting this end.
At-Tabarani collected a Hadith in Al-Mu`jam Al-Kabir from Samurah who said that the Messenger of Allah said,
مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْن، فَجَاءَ يَسْعَى حَتْى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَات
The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, `O fox! Pay my debt!'
The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.
This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death.
Allah the Exalted the Blessed said,
وَنُفِخَ فِي الصُّورِ ذَلِكَ يَوْمُ الْوَعِيدِ ﴿٢٠﴾
And the Trumpet will be blown -- that will be the Day of the threat.
Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection.
We also mentioned that the Messenger of Allah said in a Hadith,
كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَى جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَه
How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it).
They said, "O Allah's Messenger, what should we say?''
He said, Say,
حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيل
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Allah is sufficient for us, and He is the best disposer of affairs
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The Companions repeated this invocation, saying,
"Allah is sufficient for us, and He is the best disposer of affairs (for us).''
Allah said,
وَجَاءتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ ﴿٢١﴾
And every person will come forth along with a Sa'iq and a Shahid.
meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds.
This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred.
It was narrated from Yahya bin Rafi`, the freed servant of Thaqif, that he heard Uthman bin Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah, وَجَاءتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid), and then said,
"A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done.''
The statement of Allah the Exalted,
لَقَدْ كُنتَ فِي غَفْلَةٍ مِّنْ هَذَا فَكَشَفْنَا عَنكَ غِطَاءكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ ﴿٢٢﴾
Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!
is directed at humanity.
Allah said, لَقَدْ كُنتَ فِي غَفْلَةٍ مِّنْ هَذَا (Indeed you were heedless of this), i.e. of this Day, فَكَشَفْنَا عَنكَ غِطَاءكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Now We have removed from you, your covering, and sharp is your sight this Day!) `your sight is now clear and strong.'
Everyone, including the disbelievers, will have clear sight on the Day of Resurrection. However, having sight will not be helpful to the disbelievers on that Day, for Allah the Exalted said,
أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا
How clearly will they (disbelievers) see and hear, the Day when they will appear before Us! (19:38),
وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَـلِحاً إِنَّا مُوقِنُونَ
And if you only could see when the criminals hang their heads before their Lord (saying):
"Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty. (32:12)
وَالسَّماءَ رَفَعَها
وَوَضَعَ الميزانَ {55:7}
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اور
آسمان کو اونچا کیا اور رکھی ترازو
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And the heaven!
He hath elevated it, and He hath set the balance.
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أَلّا تَطغَوا فِى الميزانِ {55:8}
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کہ
زیادتی نہ کرو ترازو میں
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That ye should
not trespass in respect of the balance.
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وَأَقيمُوا الوَزنَ بِالقِسطِ وَلا تُخسِرُوا الميزانَ {55:9}
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اور سیدھی ترازو تولو انصاف سے اور مت گھٹاؤ تول کو [۵]
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And observe the weight with equity, and make not deficient the balance.
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اوپر سے دو دو چیزوں کے جوڑے بیان ہوتے چلے آرہے تھے۔ یہاں بھی آسمان کی بلندی کے ساتھ آگے زمین کی پستی کا ذکر ہے۔ درمیان میں میزان (ترازو) کا ذکر شاید اس لئے ہو کہ عمومًا ترازو کو تولتے وقت آسمان و زمین کے درمیان معلق رکھتا پڑتا ہے۔ یہ اس تقدیر پر ہے کہ میزان سے مراد ظاہری اور حسی ترازو ہو۔ چونکہ اس کے ساتھ بہت سے معاملات کی درستی اور حقوق کی حفاظت وابستہ تھی۔ اس لئے ہدایت فرما دی کہ وضع میزان کی یہ غرض جب ہی حاصل ہوسکتی ہے کہ نہ لیتے وقت زیادہ تولو، نہ دیتے وقت کم، ترازو کے دونوں پلّے اور باٹ بٹی میں کمی بیشی نہ ہو۔ نہ تولتے وقت ڈنڈی ماری جائے، بلکہ بدون کمی بیشی کے دیانتداری کے ساتھ بالکل ٹھیک ٹھیک تولا جائے۔ (تنبیہ) اکثر سلف نے وضع میزان سے اس جگہ عدل کا قائم کرنا مراد لیا ہے، یعنی اللہ نے آسمان سے زمین تک ہر چیز کو حق و عدل کی بنیاد پر اعلٰی درجہ کے توازن و تناسب کے ساتھ قائم کیا ہے۔ اگر عدل و حق ملحوظ نہ رہے تو کائنات کا سارا نظام درہم برہم ہوجائے۔ لہٰذا ضروری ہے کہ بندے بھی عدل وحق کے جادہ پر مستقیم رہیں۔ اور انصاف کی ترازو کو اٹھنے یا جھکنے نہ دیں، نہ کسی پر زیادتی کریں نہ کسی کا حق دبائیں۔ حدیث میں آیا ہے کہ عدل ہی سے زمین و آسمان قائم ہیں۔
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He raised the sky high, and has placed the scale,
so that you should not be wrongful in weighing.
Observe the correct weight with fairness, and do not make weighing deficient.
Tafsir al-Jalalayn :
And He has raised the heaven and set up the balance, He has established justice,
[declaring] that you should not contravene, that is to say, so that you may not do wrong, with regard to the balance, that [instrument] with which one weighs.
And observe the weights with justice, fairly, and do not skimp the balance, [do not] decrease [the value of] what is being weighed.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs :
(And the sky He hath uplifted) above everything; such that nothing touches it; (and He hath set the measure) on the earth; He explained fair measure through the scale,
(That ye exceed not the measure) that you do not transgress or be unjust in measure,
(But observe the measure strictly) keep the balance of the scale justly; and it is also said that this means: observe your tongues by saying only the Truth, (nor fall short thereof) do not weigh less for the people such that you take away their rights.
Tafsir Ibn Kathir :
Allah's statement,
And the heaven He has raised high, and He has set up the balance.
meaning the justice,
as He said in another Ayah,
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَـتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَـبَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ
Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity. (57:25)
Allah said here,
In order that you may not transgress the balance.
meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth.
Allah's statement,
And observe the weight with equity and do not make the balance deficient.
meaning, do not cheat in the weights and measures, but rather observe justice and fairness,
وَزِنُواْ بِالْقِسْطَاسِ الْمُسْتَقِيمِ
And weigh with the true and straight balance. (26:182)
لَقَد أَرسَلنا رُسُلَنا
بِالبَيِّنٰتِ وَأَنزَلنا مَعَهُمُ الكِتٰبَ وَالميزانَ
لِيَقومَ النّاسُ بِالقِسطِ ۖ وَأَنزَلنَا الحَديدَ فيهِ بَأسٌ شَديدٌ
وَمَنٰفِعُ لِلنّاسِ وَلِيَعلَمَ اللَّهُ مَن يَنصُرُهُ وَرُسُلَهُ بِالغَيبِ ۚ
إِنَّ اللَّهَ قَوِىٌّ عَزيزٌ {57:25}
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ہم
نے بھیجے ہیں اپنے رسول نشانیاں دیکر اور اتاری اُنکے ساتھ کتاب اور ترازو تاکہ
لوگ سیدھے رہیں انصاف پر [۴۲] اور ہم نے اتارا لو ہا [۴۳] اُس میں سخت لڑائی ہے
اور لوگوں کے کام چلتے ہیں [۴۴] اور تاکہ معلوم کرے اللہ کون مدد کرتا ہے اُسکے
رسولوں کی بن دیکھے [۴۵] بیشک اللہ زوآور ہے زبردست [۴۶]
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Assuredly We sent
Our apostles with evidences, and We sent down With them the book and the
balance, that people might observe equity. And We sent down iron wherein is
great violence and also advantages Unto mankind, and that Allah may know him
who succoureth Him, unseen, and His apostles. Verily Allah is Strong, Mighty.
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کتاب
اور ترازو۔ شاید اسی تولنے کی ترازو کو کہا کہ اس کے ذریہ سے بھی حقوق ادا کرنے
اور لین دین میں انصاف ہوتا ہے۔ یعنی کتاب اللہ اسلئے اتاری کہ لوگ عقائد اور
اخلاق و اعمال میں سیدھے انصاف کی راہ چلیں، افراط و تفریط کے راستہ پر قدم نہ
ڈالیں۔ اور ترازو اسلئے پیدا کی کہ بیع و شراء وغیرہ معاملات میں انصاف کا پلہ کسی
طرف اٹھا، یا جھکا نہ رہے۔ اور ممکن ہے "ترازو" شریعت کو فرمایا ہو ۔
جو تمام اعمال قلبیہ و قالبیہ کے حسن و قحج کو ٹھیک جانچ تول کر بتلاتی ہے۔
واللہ اعلم۔
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یعنی
اپنی قدرت سے پیدا کیا اور زمین میں اسکی کانیں رکھدیں۔
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یعنی
جہاد کی تعلیم و ترغیب اسلئے نہیں دی گئ کہ اللہ کچھ تمہاری امداد و اعانت کا
محتاج ہے۔ بھلا اس زو آور اور زبردست ہستی کو کمزور مخلوق کی کیا حاجت ہو سکتی
تھی۔ ہاں تمہاری وفاداری کا امتحان مقصود ہے۔ تاکہ جو بندے اس میں کامیاب ہوں
انکو اعلٰی مقامات پر پہنچایا جائے۔
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یعنی
لوہے سے لڑائی کے سامان (اسلحہ وغیرہ) تیار ہوتے ہیں۔ اور لوگوں کے بہت سے کام
چلتے ہیں۔
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یعنی
جو آسمانی کتاب سے راہ راست پر نہ آئیں اور انصاف کی ترازو کو دنیا میں سیدھا نہ
رکھیں، ضرورت پڑے گی کہ انکی گوشمالی کیجائے اور ظالم و کجرو معاندین پر اللہ و
رسول کے احکام کا وقار و اقتدار قائم رکھا جائے۔ اس وقت شمشیر کے قبضہ پر ہاتھ
ڈالنا اور ایک خالص دینی جہاد میں اسی لوہے سے کام لینا ہو گا۔ اس وقت کھل جائے
گا کہ کونسے وفادار بندے ہیں جو بن دیکھے خدا کی محبت میں آخرت کے غائبانہ اجر و
ثواب پر یقین کر کے اسکے دین اور اسکے رسولوں کی مدد کرتے ہیں۔
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We have indeed sent Our messengers with clear proofs, and sent down with them the Book and the Balance, so that people may uphold equity. And We sent down iron in which there is strong power, and benefits for the people; and (We did it) so that Allah knows the one who helps Him and His messengers without seeing (Him). Surely Allah is Strong, Mighty.
Tafsir al-Jalalayn:
We have verily sent Our messengers, the angels, to prophets, with clear signs, with the definitive proofs, and We revealed with them the Scripture and the Balance, justice, so that mankind may uphold justice. And We sent down iron, We caused it to be extracted from mineral ores, wherein is great might, with which one may wage battle, and [many] uses for mankind, and so that God may know, a knowledge of direct vision (li-ya‘lama’Llāhu is a supplement to li-yaqūma’l-nāsu, ‘so that mankind may uphold’) those who help Him, by helping [to uphold] His religion through [the use of] instruments of war made of metal and otherwise, and His messengers through the Unseen (bi’l-ghaybi: a circumstantial qualifier referring to the [suffixed pronoun] hā’, ‘Him’, of yansuruhu, ‘[who] aid Him’), that is to say, while He [God] is not seen by them in this world. Ibn ‘Abbās said: ‘They help Him even though they do not see Him’ (yansurūnahu wa-lā yubsirūnahu). Assuredly God is Strong, Mighty, without any need of being helped, but such [help] benefits those who proffer it.
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs :
(We verily sent Our messengers with clear proofs) with commands, prohibitions and signs, (and revealed with them the Scripture) and sent to them Gabriel with the Scripture (and the Balance) expositing there in justice, (that mankind may observe right measure) justice; (and He revealed iron) We created iron, (wherein is mighty power) such that only fire makes it pliable; it is also said that this means: there is in it mighty strength for fighting and war (and (many) uses for mankind) they use it to make things like knives, axes, files and other things, (and that Allah may know) in order that Allah may see (him who helpeth Him and His messengers, though unseen) by means of these weapons. (Lo! Allah is Strong) by helping His friends, (Almighty) in retribution against His enemies.
Tafsir Ibn Kathir:
The Prophets were given Miracles and Sent with truth and Justice
Allah the Exalted said next,
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ ...
Indeed We have sent Our Messengers with clear proofs.
in reference to the miracles, the unequivocal evidences and the plain proofs,
... وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ ...
and revealed with them the Scripture,
which contains the true text,
... وَالْمِيزَانَ ...
and the Mizan,
that is, justice, according to Mujahid, Qatadah and others.
This Ayah refers to the truth that is attested to by the sound, straight minds that oppose misguided opinions and ideas, just as Allah said in other Ayat,
أَفَمَن كَانَ عَلَى بَيِّنَةٍ مِّن رَّبِّهِ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ
Can they (Muslims) who rely on a clear proof from their Lord, and whom a witness from Him follows it (be equal with the disbelievers), (11:17)
فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا
Allah's Fitra (religion) with which He has created mankind. (30:30)
and,
وَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ
And the heaven: He has raised it high, and He has set up the Mizan. (55:7)
This is why Allah said here,
... لِيَقُومَ النَّاسُ بِالْقِسْطِ ...
that mankind may keep up justice,
truth and fairness that is found in the obedience of the Messengers, in all that they conveyed from their Lord, and following all they commanded. Surely, what the Prophets brought forth is the truth, beyond which there is no truth, just as Allah said,
وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً
And the Word of your Lord has been fulfilled in truth and in justice. (6:115),
His Word is true in what it conveys, and just in all its orders and prohibitions. This is why the believers say, when they take up their rooms in Paradise and assume their high grades and lined thrones,
الْحَمْدُ لِلَّهِ الَّذِى هَدَانَا لِهَـذَا وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ لَقَدْ جَآءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ
All praise is due to Allah, Who has guided us to this, and never could we have found guidance, were it not that Allah had guided us! Indeed, the Messengers of our Lord did come with the truth. (7:43)
The Benefits of Iron
Allah said,
... وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ ...
And We brought forth iron wherein is mighty power, as well as many benefits for mankind,
meaning, `We made iron a deterrent for those who refuse the truth and oppose it after the proof has been established against them.'
Allah's Messenger remained in Makkah for thirteen years. During that time, the revelation continued being sent to him, containing arguments against the idolators and explainingTawhid with detail and proofs. When the evidence was established against those who defied the Messenger, Allah decreed the Hijrah. Then He ordered the believers to fight the disbelievers using swords, using them to strike the necks and foreheads of those who opposed, rejected and denied the Qur'an.
Imam Ahmad and Abu Dawud recorded that Abdullah bin Umar said that the Messenger of Allah said,
بُعِثْتُ بِالسَّيْفِ بَيْنَ يَدَيِ السَّاعَةِ حَتْى يُعْبَدَ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَجُعِلَ رِزْقِي تَحْتَ ظِلِّ رُمْحِي، وَجُعِلَ الذِّلَّةُ والصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي، وَمَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُم
I was sent with the sword just before the Hour so that Allah be worshipped alone without partners. My provision was placed under the shadow of my spear, and those who defy my order were disgraced and humiliated, and he who imitates a people is one of them.
This is why Allah the Exalted said,فِيهِ بَأْسٌ شَدِيدٌ (wherein is mighty power), in reference to weapons, such as swords, spears, daggers, arrows, shields, and so forth,وَمَنَافِعُ لِلنَّاسِ (as well as many benefits for mankind), meaning, in their livelihood, such as using it to make coins, hammers, axes, saws chisels, shovels and various tools that people use for tilting the land, sowing, cooking, making dough and manufacturing other objects necessary for their livelihood.
Allah's statement,
... وَلِيَعْلَمَ اللَّهُ مَن يَنصُرُهُ وَرُسُلَهُ بِالْغَيْبِ ...
that Allah may test who it is that will help Him (His religion) and His Messengers in the unseen.
meaning, whose intention by carrying weapons is the defense of Allah (His religion) and His Messenger,
... إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ ﴿٢٥﴾
Verily, Allah is Powerful, Almighty.
meaning, surely, Allah is Powerful, Almighty, and He gives victory to those who give victory and aid to Him. However, Allah does not need mankind's help, but He ordered Jihad to test people with each other.
فَأَمّا مَن ثَقُلَت مَوٰزينُهُ {101:6}
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سو
جسکی بھاری ہوئیں تولیں
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Then as for him
whose balances are heavy,
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وَأَمّا مَن خَفَّت مَوٰزينُهُ {101:8}
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اور
جسکی ہلکی ہوئیں تولیں
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And as for him
whose balances are light,
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Then, as for him whose scales (of good deeds) are heavy,
he will be in a happy life.
Tafsir al-Jalalayn :
Then as for him whose scales weigh heavy, in that his good deeds outweigh his misdeeds,
he will enjoy a pleasant life, in Paradise, that is to say, a pleasing one, for he will be pleased with it, that is, it will be pleasing to him;
Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs :
Then, as for him whose scales are heavy (with good works)) as for him whose good works weigh heavy on his scale; this refers to the believer,
(He will live a pleasant life) He will be in a pleasant Paradise, pleasing to himself.
Tafsir Ibn Kathir :
Allah says:
Al-Qari`ah.
What is Al-Qari`ah?
Al-Qari`ah is one of the names of the Day of Judgement, like Al-Haqqah, At-Tammah, As-Sakhkhah, Al-Ghashiyah and other names.
Then Allah intensifies concern and fright for it by saying,
And what will make you know what Al-Qariah is?
Then He explains this by saying,
It is a Day whereon mankind will be like moths scattered about.
meaning, in their scattering, their dividing, their coming and their going, all due to being bewildered at what is happening to them, they will be like scattered moths.
This is like Allah's statement,
كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ
As if they were locusts spread abroad. (54:7)
Allah said,
And the mountains will be like wool, carded.
meaning, they will become like carded wool that has began to wear out (fade away) and be torn apart.
Mujahid, Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, Ata' Al-Khurasani, Ad-Dahhak and As-Suddi have all said, كَالْعِهْنِ (like wool (`Ihn). "Woolen.''
Then Allah informs about the results received by those who performed the deeds, and the honor and disgrace they will experience based upon their deeds. He says,
Then as for him whose Balance will be heavy.
meaning, his good deeds are more than his bad deeds.
He will live a pleasant life.
meaning, in Paradise.
But as for him whose Balance will be light.
meaning, his bad deeds are more than his good deeds.
Then Allah says,
His mother will be Hawiyah.
It has been said that this means he will be falling and tumbling headfirst into the fire of Hell, and the expression `his mother' has been used to refer to his brain (as it is the mother of his head).
A statement similar to this has been reported from Ibn Abbas, Ikrimah, Abu Salih and Qatadah.
Qatadah said,
"He will fall into the Hellfire on his head.''
Abu Salih made a similar statement when he said,
"They will fall into the Fire on their heads.''
It has also been said that it means his mother that he will return to and end up with in the Hereafter will be Hawiyah, which is one of the names of the Hellfire.
Ibn Jarir said,
"Al-Hawiyah is only called his mother because he will have no other abode except for it.''
Ibn Zayd said,
"Al-Hawiyah is the Fire, and it will be his mother and his abode to which he will return, and where he will be settled.''
Then he recited the Ayah, وَمَأْوَاهُمُ النَّار (Their abode will be the Fire.) (3:151)
Ibn Abi Hatim said that it has been narrated from Qatadah that he said,
"It is the Fire, and it is their abode.''
Thus, Allah says in explaining the meaning of Al-Hawiyah,
And what will make you know what it is.
Allah's statement:
A fire Hamiyah!
meaning, extreme heat. It is a heat that is accompanied by a strong flame and fire.
It is narrated from Abu Hurayrah that the Prophet said,
نَارُ بَنِي آدَمَ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم
The fire of the Children of Adam that you all kindle is one part of the seventy parts of the fire of Hell.
They (the Companions) said, "O Messenger of Allah! Isn't it sufficient''
He replied,
إِنَّهَا فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا
It is more than it by sixty-nine times.
This has been recorded by Al-Bukhari and Muslim. In some of the wordings he stated,
إِنَّهَا فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا، كُلُّهُنَّ مِثْلُ حَرِّهَا
It is more than it by sixty-nine times, each of them is like the heat of it.
It has been narrated in a Hadith that Imam Ahmad recorded from Abu Hurayrah that the Prophet said,
إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ، يَغْلِي مِنْهُمَا دِمَاغُه
Verily, the person who will receive the lightest torment of the people of the Hellfire will be a man who will have two sandals that will cause his brain to boil.'
It has been confirmed in the Two Sahihs that the Messenger of Allah said,
اشْتَكَتِ النَّارُ إِلَى رَبِّهَا فَقَالَتْ:
يَا رَبِّ أَكَلَ بَعْضِي بَعْضًا،
فَأَذِنَ لَهَا بِنَفَسَيْنِ:
نَفَسٍ فِي الشِّتَاءِ، وَنَفَسٍ فِي الصَّيْفِ،
فَأَشَدُّ مَا تَجِدُونَ فِي الشِّتَاءِ مِنْ بَرْدِهَا، وَأَشَدُّ مَا تَجِدُونَ فِي الصَّيْفِ مِنْ حَرِّهَا
The Hellfire complained to its Lord and said,
"O Lord! Some parts of me devour other parts of me.''
So He (Allah) permitted it to take two breaths:
- one breath in the winter and
- one breath in the summer.
Thus, the most severe cold that you experience in the winter is from its cold, and the most severe heat that you experience in the summer is from its heat.
In the Two Sahihs it is recorded that he said,
إِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا عَنِ الصَّلَاةِ، فَإِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّم
When the heat becomes intense pray the prayer when it cools down, for indeed the intense heat is from the breath of Hell.
This is the end of the Tafsir of Surah Al-Qari`ah, and all praise andthanks are due to Allah.
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