The Day of Judgement/Resurrection - دوبارہ جی اٹھنے/انصاف کا دن

قُل هَل مِن شُرَكائِكُم مَن يَهدى إِلَى الحَقِّ ۚ قُلِ اللَّهُ يَهدى لِلحَقِّ ۗ أَفَمَن يَهدى إِلَى الحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لا يَهِدّى إِلّا أَن يُهدىٰ ۖ فَما لَكُم كَيفَ تَحكُمونَ {10:35}

پوچھ کوئی ہے تمہارے شریکوں میں جو راہ بتلائے صحیح تو کہہ اللہ راہ بتلاتا ہے صحیح تو اب جو کوئی راہ بتائے صحیح اسکی بات ماننی چاہئے یا اسکی جو آپ نہ پائے راہ مگر جب کوئی اور اسکو راہ بتلائے سو کیا ہو گیا تم کو کیسا انصاف کرتے ہو [۵۶]

Say thou: is there any of your associate-gods who guideth you to the truth! Say thou: Allah guideth unto the truth. Is He, then, who guideth to the truth more worthy to be followed, or one who findeth not the guidance unless he is guided. What aileth ye then? How ill ye judge!

''مبداء'' و ''معاد'' کے بعد درمیانی وسائط کا ذکر کرتے ہیں۔ یعنی جس طرح اول پیدا کرنے والا اور دوبارہ جلانے والا وہ ہی خدا ہے ، ایسے ہی ''معاد'' کی صحیح راہ بتلانے والا بھی کوئی دوسرا نہیں ۔ خدا ہی بندوں کی صحیح اور سچی رہنمائی کر سکتا ہے۔ مخلوق میں کوئی بڑا ہو یا چھوٹا، سب اسی کی رہنمائی کے محتاج ہیں۔ اسی کی ہدایت و رہنمائی پر سب کو چلنا چاہئیے بت مسکین تو کس شمار میں ہیں جو کسی کی رہنمائی سے بھی چلنے کی قدرت نہیں رکھتے۔ بڑے بڑے مقربین (انبیاء و ملائکہ علیہم السلام) بھی برابر یہ اقرار کرتے آئے ہیں کہ خدا کی ہدایت و دستگیری کے بدون ہم ایک قدم نہیں اٹھا سکتے۔ ان کی رہنمائی بھی اسی لئے بندوں کے حق میں قابل قبول ہے کہ خدا بلاواسطہ ان کی رہنمائی فرماتا ہے۔ پھر یہ کس قدر نا انصافی ہے کہ انسان اس ہادی مطلق کو چھوڑ کر باطل اور کمزور سہارے ڈھونڈے ۔ یا مثلاً احبار و رہبان پر برہمنوں اور مہنتوں کی رہنمائی پر اندھا دھند چلنے لگے۔

وَما يَتَّبِعُ أَكثَرُهُم إِلّا ظَنًّا ۚ إِنَّ الظَّنَّ لا يُغنى مِنَ الحَقِّ شَيـًٔا ۚ إِنَّ اللَّهَ عَليمٌ بِما يَفعَلونَ {10:36}

اور وہ اکثر چلتے ہیں محض اٹکل پر سو اٹکل کام نہیں دیتی حق بات میں کچھ بھی [۵۷] اللہ کو خوب معلوم ہے جو کچھ وہ کرتے ہیں

And most of them follow naught but an opinion; verily opinion availeth not against the truth; verily Allah is the Knower of that which they do.

جب معلوم ہو چکا کہ ''مبدی'' و ''معید'' اور ہادی وہ ہی اللہ ہے تو اس کے خلاف شرک کی راہ اختیار کرنے والوں کو سوچنا چاہئے کہ ان کے ہاتھ میں کونسی دلیل و برہان ہے جس کی بناء پر ''توحید'' کے مسلک قوم و قدیم کو چھوڑ کر ضلالت کے گڑھے میں گرے جا رہے ہیں۔ سچ تو یہ ہے کہ ان کے پاس سوا ظنون و اوہام اور اٹکل پچو باتوں کے کوئی چیز نہیں۔ بھلا اٹکل کے تیر حق و صداقت کی بحث میں کیا کام دے سکتے ہیں۔

وَما كانَ هٰذَا القُرءانُ أَن يُفتَرىٰ مِن دونِ اللَّهِ وَلٰكِن تَصديقَ الَّذى بَينَ يَدَيهِ وَتَفصيلَ الكِتٰبِ لا رَيبَ فيهِ مِن رَبِّ العٰلَمينَ {10:37}

اور وہ نہیں یہ قرآن کہ کوئی بنا لے اللہ کےسوا [۵۸] اور لیکن تصدیق کرتا ہے اگلے کلام کی [۵۹] اور بیان کرتا ہے ان چیزوں کو جو تم پر لکھی گئیں جس میں کوئی شبہ نہیں پروردگار عالم کی طرف سے [۶۰]

And this Qur'an is not such as could be fabricated as against Allah. But it is a confirmation of that a which is before it, and and a d etailing of the Decree, whereof there is no doubt, from the Lord of the worlds.

قرآن کا کلام الہٰی ہونا اس سے ظاہر کہ وہ تمام کتب سماویہ سابقہ کی سچائی پر مہر تصدیق ثبت کرتا ، ان کے اصل مضامین کی حفاظت اور ان کی پیشین گوئیوں کی صداقت کا علانیہ اظہار کرتا ہے۔

یعنی احکام الہٰیہ اور ان حقائق و معارف کو جو پھچلی کتابوں میں نہایت اجمالی طور پر مذکور تھیں کافی تفصیل سے بیان کرتا ہے ۔ سچ تو یہ ہے کہ اس کتاب میں عاقل کے لئے شک و شبہ کی قطعًا گنجائش نہیں۔ ایسا جامع ، بلیغ، پر حکمت اور نور و صداقت سے بھرا ہوا کلام رب العالمین ہی کا ہو سکتا ہے۔

پچھلی آیات میں فرمایا تھا کہ مشرکین محض ظن و تخمین کی پیروی کرتے ہیں ۔ حالانکہ پیروی کے قابل اس کی بات ہے جو صحیح راستہ بتلائے ۔ اسی مناسبت سے یہاں قرآن کریم کا ذکر شروع کیا کہ آج دنیا میں وہ ہی ایک کتاب صحیح راستہ بتلانے والی اور ظنون و اوہام کے مقابلہ میں سچے حقائق پیش کرنے والی ہے۔ اس کے علوم و معارف ، احکام و قوانین ، اور معجزانہ فصاحت و جزالت پر نظر کر کے کہنا پڑتا ہے کہ یہ قرآن وہ کتاب نہیں جو خدا وند قدوس کے سوا کوئی دوسرا شخص بنا کر پیش کر سکے۔ پورا قرآن تو بجائے خود رہا اس کی ایک سورت کا مثل لانے سے بھی تمام جن و انس عاجز ہیں جیسا کہ آگے آتا ہے۔

أَم يَقولونَ افتَرىٰهُ ۖ قُل فَأتوا بِسورَةٍ مِثلِهِ وَادعوا مَنِ استَطَعتُم مِن دونِ اللَّهِ إِن كُنتُم صٰدِقينَ {10:38}

کیا لوگ کہتےہیں کہ یہ بنا لایا ہے تو کہہ دے تم لے آؤ ایک ہی سورت ایسی اور بلا لو جس کو بلا سکو اللہ کے سوا اگر تم سچے ہو [۶۱]

Say they: he hath fabricated it! Say thou: then bring ye a Surah like thereunto, and call whomsoever ye can beside Allah, if ye say sooth.

یعنی اگر میں بنا لایا ہوں تو تم بھی میری طرح بشر ہو سب مل کر ایک سورت جیسی سورت بنا لاؤ۔ ساری مخلوق کو دعوت دو ، جن و انس کو جمع کر لو، تمام جہان کے فصیح و بلیغ پڑھے لکھے اور ان پڑھ اکٹھے ہو کر ایک چھوٹا سا کلام قرآن کی مانند پیش کر دو تو سمجھ لیا جائے کہ قرآن بھی کسی بشر کا کلام ہے۔ جس کا مثل دوسرے لوگ لا سکتے ہیں۔ مگر محال ہے کہ ابدالآباد تک کوئی مخلوق ایسا حوصلہ کر سکے۔ قرآن کریم ہی وہ کتاب ہے جس میں تہذیب اخلاق ، تمدن ومعاشرت، حکومت و سیاست ، معرفت و روحانیت ، تزکیہ نفوس ، تنویر قلوب ، غرضیکہ وصول الی اللہ اور تنظیم و رفاہیۃ خلائق کے وہ تمام قوانین و طریق موجود ہیں ، جن سے آفرینش عالم کی غرض پوری ہوتی ہے ۔ اور جن کی ترتیب و تدوین کی ایک امی قوم کے فرد سے کبھی امید نہیں ہو سکتی تھی۔ پھر ان تمام علوم و ہدایات کا تکفل کرنے کے ساتھ اس کتاب کی غلغلہ انداز فصاحت و بلاغت ، جامع و موثر اور دلربا طرز بیان ، دریا کا سا تموج ، سہل ممتنع سلاست و روانی آسالیب کلام کا تفنن اور اس کی لذت و حلاوت اور شہنشاہانہ شان و شکوہ یہ سب چیزیں ایسی ہیں جنہوں نے بڑے زور شور اور بلند آہنگی سے سارے جہان کو مقابلہ کا چیلنج دے دیا ہے ۔ جس وقت قرآن کے جمال جہاں آراء نے غیب کی نقاب الٹی اور اولاد آدم کو اپنے سے روشناس کیا، اس کا برابر یہ ہی دعویٰ رہا کہ میں خدائے قدوس کا کلام ہوں۔ اور جس طرح خدا کی زمین جیسی زمین ، خدا کے سورج جیسا سورج اور خدا کے آسمان جیسا آسمان پیدا کرنے سے دنیا عاجز ہے ، اسی طرح خدا کے قرآن یسا قرآن بنانے سے بھی دنیا عاجز رہے گی۔ قرآن کے مٹانے کی لوگ سازشیں کریں گے ، مکر گانٹھیں گے، مقابلہ کے جوش میں کٹ مریں گے ، اپنی مدد کے لئے دنیا کی بڑی بڑی طاقتوں کو دعوت دیں گے ، کوئی حیلہ ، کوئی تدبیر ، کوئی داؤ پیچ اٹھا نہ رکھیں گے۔ اپنے کو اور دوسروں کو مصیبت میں ڈالیں گے سارے مصائب و دوا ہی کا تحمل ان کے لئے ممکن ہو گا مگر قرآن کی چھوٹی سی سورت کا مثل لانا ممکن نہ ہو گا'' ۔ { قُلْ لَّئِنِ اجْتَمَعَتِ الْاِنْسُ وَالْجِنُّ عَلٰٓی اَنْ یَّاْتُوْا بِمِثْلِ ھٰذَا الْقُرْاٰنِ لَا یَاْتُوْنَ بِمِثْلِہٖ وَلَوْ کَانَ بَعْضُہُمْ لِبَعْضٍ ظَھِیْرًا } (بنی اسرائیل رکوع۱۰) اس مسئلہ پر ہم نے ''اعجاز القرآن'' کے نام سےایک مستقل رسالہ لکھا ہے جسے شوق ہو ملاحظہ کر لے۔

بَل كَذَّبوا بِما لَم يُحيطوا بِعِلمِهِ وَلَمّا يَأتِهِم تَأويلُهُ ۚ كَذٰلِكَ كَذَّبَ الَّذينَ مِن قَبلِهِم ۖ فَانظُر كَيفَ كانَ عٰقِبَةُ الظّٰلِمينَ {10:39}

بات یہ ہے کہ جھٹلانے لگے جس کے سمجھنے پر انہوں نےقابو نہ پایا [۶۲] اور ابھی آئی نہیں اسکی حقیقت [۶۳] اسی طرح جھٹلاتے رہے ان سے اگلے سو دیکھ لے کیسا ہوا انجام گنہگاروں کا

Aye! they have belied that of which the knowledge they comprehended not and of which the fulfilment hath not come to them. Likewise belied those who were before them; behold then in what wise hath been the end of the wrongdoers.

بعض مفسرین نے ''تاویل'' کے معنی ''تفسیر'' کے لئے ہیں۔ یعنی مطالب قرآن ان کے دماغ میں نہیں اترے اور بعض نے قرآنی پیش گوئیاں مراد لی ہیں۔ یعنی تکذیب کی ایک وجہ بعض سادہ لوحوں کے حق میں یہ بھی ہے کہ مستقبل کے متعلق قرآن نے جو خبریں دی ہیں ، ان کے وقوع کا ابھی وقت نہیں آیا۔ لہذا وہ منتظر ہیں کہ ان کا ظہور کب ہوتا ہے۔ مگر سوچنا چاہئے کہ یہ وجہ تکذیب کی کیسے ہو سکتی ہے ؟ زائد از زائد توقف کی وجہ ہو تو ہو۔

یعنی قرآن کو ''مفتریٰ'' کہنا سمجھ کر نہیں ، محض جہل و سفاہت اور قلت تدبر سے ہے۔ تعصب و عناد انہیں اجازت نہیں دیتا کہ ٹھنڈے دل سے قرآن کے حقائق اور وجوہ اعجاز میں غور کریں۔ بد فہمی یا قویٰ فکریہ کے ٹھک استعمال نہ کرنے کی وجہ سے جب قرآن پاک کےدلائل و عجاٹب کو پوری طرح نہیں سمجھ سکے ، تو جھٹلانا شروع کر دیا۔

وَمِنهُم مَن يُؤمِنُ بِهِ وَمِنهُم مَن لا يُؤمِنُ بِهِ ۚ وَرَبُّكَ أَعلَمُ بِالمُفسِدينَ {10:40}

اور بعضے ان میں یقین کریں گے قرآن کا اور بعضے یقین نہ کریں گے اور تیرا رب خوب جانتا ہے شرارت والوں کو [۶۴]

And of them are some who will believe therein, and of them are some who will not believe therein; and thy Lord is the Best Knower of the corrupters.

یعنی آگے چل کر ان میں کچھ لوگ مسلمان ہونے والے ہیں۔ انہیں چھوڑ کر جو باقی لوگ شرارت پر قائم رہیں گے ، خدا سب کو خوب جانتا ہے موقع پر مناسب سزا دے گا۔

وَإِن كَذَّبوكَ فَقُل لى عَمَلى وَلَكُم عَمَلُكُم ۖ أَنتُم بَريـٔونَ مِمّا أَعمَلُ وَأَنا۠ بَريءٌ مِمّا تَعمَلونَ {10:41}

اور اگر تجھ کو جھٹلائیں تو کہہ میرے لئے میرا کام اور تمہارے لئے تمہارا کام تم پر ذمہ نہیں میرے کام کا اور مجھ پر ذمہ نہیں جو تم کرتے ہو [۶۵]

And if they belie thee, say thou: unto me my work, and unto you your work: ye are quit of that which I work and am quit of that which ye work.

یعنی اگر ایسے دلائل و براہین سننے کے بعد بھی یہ لوگ آپ کی تکذیب کریں تو کہہ دیجئے کہ ہم اپنا فرض ادا کر چکے ، تم سمجھانے پر نہیں مانتے تو اب میرا تمہارا راستہ الگ الگ ہے۔ تم اپنے عمل کے ذمہ دار ہو میں اپنے عمل کا ۔ہر ایک کو اس کے عمل کا ثمرہ مل کر رہے گا۔ حضرت شاہ صاحبؒ لکھتے ہیں کہ (معاذاللہ) ''اگر اللہ کا حکم غلط پہنچاؤں تو میں گنہگار ہوں ، اور میں سچ لاؤں تم نہ مانو تو گناہ تم پر ہے۔ بہرحال ماننے میں کسی طرح تمہارا نقصان نہیں''۔

وَمِنهُم مَن يَستَمِعونَ إِلَيكَ ۚ أَفَأَنتَ تُسمِعُ الصُّمَّ وَلَو كانوا لا يَعقِلونَ {10:42}

اور بعضے ان میں کان رکھتے ہیں تیری طرف کیا تو سنائے گا بہروں کو اگرچہ ان کو سمجھ نہ ہو

And of them are some who hearken unto thee, so canst thou make the deaf hear, even though they apprehend not?

وَمِنهُم مَن يَنظُرُ إِلَيكَ ۚ أَفَأَنتَ تَهدِى العُمىَ وَلَو كانوا لا يُبصِرونَ {10:43}

اور بعضے ان میں نگاہ کرتے ہیں تیری طرف کیا تو راہ دکھائے گا اندھوں کو اگرچہ وہ سوجھ نہ رکھتے ہوں [۶۶]

And of them are some who look at thee, so canst thou guide the blind, even though they see not?

بعض لوگ بظاہر قرآن شریف اور آپ کا کلام مبارک سنتے ہیں اور آپ کے معجزات و کمالات دیکھتے ہیں مگر دیکھنا سننا وہ نافع ہے جو دل کے کانوں اور دل کی آنکھوں سے ہو۔ یہ آپ کے اختیار میں نہیں کہ آپ دل کے بہروں کو اپنی بات سنا دیں بحالیکہ وہ سخت بہرہ پن کی وجہ سے قطعًا کسی کلام کو نہ سمجھ سکتے ہوں یا دل کے اندھوں کو راہ حق دکھلا دیں جبکہ انہیں کچھ بھی نہ سوجھتا ہو۔ ''موضح القرآن'' میں ہے۔ ''یعنی کان رکھتے ہیں یا نگاہ کرتے ہیں اس توقع پر کہ آپ ہمارے دل پر تصرف کر دیں جیسا بعضوں پر ہو گیا ، سو یہ بات اللہ کے ہاتھ ہے ؛؛ بعض مفسرین نے { لَا یَعْقِلُوْنَ } سے مطلق عقل کی اور { لَا یُبْصِرُوْنَ } سے بصیرت کی نفی مراد لی ہے ۔ مطلب یہ ہے کہ ایسے اندھے بہرےجو علاوہ نہ سننے اور نہ دیکھنے کے ہر قسم کی سمجھ بوجھ سے محروم ہیں۔ ان کو آپ کس طرح سنا اور دکھا کر منوا سکتے ہیں۔

إِنَّ اللَّهَ لا يَظلِمُ النّاسَ شَيـًٔا وَلٰكِنَّ النّاسَ أَنفُسَهُم يَظلِمونَ {10:44}

اللہ ظلم نہیں کرتا لوگوں پر کچھ بھی لیکن لوگ اپنے اوپر آپ ظلم کرتے ہیں [۶۷]

Verily Allah wrongeth not mankind in aught but mankind wrong themselves.

یعنی جن کے دل میں اثر نہیں ہوتا یہ ان ہی کی تقصیر ہے ۔ خود اپنی بے اعتدالیوں اور غلط کاریوں سے انہوں نے قوائے ادراکیہ کو تباہ کر لیا ہے۔ ورنہ اصل فطرت سے ہر آدمی کو خدا نے سمجھنے اور قبول کرنے کی استعداد بخشی ہے۔

وَيَومَ يَحشُرُهُم كَأَن لَم يَلبَثوا إِلّا ساعَةً مِنَ النَّهارِ يَتَعارَفونَ بَينَهُم ۚ قَد خَسِرَ الَّذينَ كَذَّبوا بِلِقاءِ اللَّهِ وَما كانوا مُهتَدينَ {10:45}

اور جس دن انکو جمع کرے گا گویا وہ نہ رہے تھے مگر ایک گھڑی دن [۶۸] ایک دوسرے کو پہچانیں گے [۶۹] بیشک خسارے میں پڑے جنہوں نے جھٹلایا اللہ سے ملنے کو اور نہ آئے وہ راہ پر [۷۰]

And of the Day whereon He shall gather them, as though they had tarried not save an hour of he day they shall mutually recognize. Lost surely are those who belie the meeting with Allah and they were not such as to be guided.

مگر کچھ مدد نہ کر سکیں گے ۔ نفسی نفسی پڑی ہو گی۔ بھائی بھائی کے اور بیٹا باپ کے کام نہ آئے گا۔ { فَلَا اَنْسَابَ بَیْنَھُمْ یَوْمَئِذٍ وَّلَا یَتَسَآءَ لُوْنَ } (المومنون رکوع۶) { یَوْمَ یَفِرُّ الْمَرْءُ مِنْ اَخِیْہِ۔ وَاُمِّہٖ وَاَبِیْہِ۔وَصَاحِبَتِہٖ وَبَنِیْہِ } (عبس رکوع۱)

باقی جنہوں نے لقاء اللہ کی تصدیق کی اور سیدھی راہ پر چلے وہ سراسر فائدہ میں ہیں۔

یعنی محشر کے ہولناک اہوال و حوادث کو دیکھ کر عمر بھر کا عیش و آرام اس قدر حقیر و قلیل نظر آئے گا گویا دنیا میں ایک گھڑی سے زیادہ ٹھہرے ہی نہ تھے۔ اور افسوس کریں گے کہ ساری عمر کیسی فضول اور بے کار گذری ، جیسے آدمی گھنٹہ دو گھنٹہ یوں ہی گپ شپ میں بیکار گذار دیتا ہے۔ نیز وہاں کی زہرہ گداز مصائب کو دیکھ کر خیال کریں گے کہ گویا دنیا میں کچھ مدت قیام ہی نہ ہوا جو یہ وقت آ لیا۔ گھڑی دو گھڑی ٹھہرے اور یہاں آ پھنسے۔ کاش وہاں کی مدت قیام کچھ طویل ہوتی تو یہ دن اس قدر جلد نہ دیکھنا پرٹا ۔ بعض مفسرین نے کہا کہ برزخ (قبر) میں ٹھہرنے کی مدت کو ایک گھڑی کے برابر سمجھیں گے ۔ واللہ اعلم۔

وَإِمّا نُرِيَنَّكَ بَعضَ الَّذى نَعِدُهُم أَو نَتَوَفَّيَنَّكَ فَإِلَينا مَرجِعُهُم ثُمَّ اللَّهُ شَهيدٌ عَلىٰ ما يَفعَلونَ {10:46}

اور اگر ہم دکھائیں گے تجھ کو کوئی چیز ان وعدوں میں سے جو کئے ہیں ہم نے ان سے یا وفات دیں تجھ کو سو ہماری ہی طرف ہے ان کو لوٹنا پھر اللہ شاہد ہے ان کاموں پر جو کرتے ہیں [۷۱]

And whether We shew thee soome of that which We have promised them, or We cause thee to die, Unto us is their return, and Allah is witness of that which they do.

یعنی ہم نے کفار کو عذاب دینے اور اسلام کو غالب و منصور کرنے کے جو وعدے کئے ہیں ، خواہ ان میں سے بعض وعدے کسی حد تک آپ کی موجودگی میں پورے کر کے دکھا دیے جائیں ، جیسے ''بدر'' وغیرہ میں دکھلا دیا۔ یا آپ کی وفات ہو جائے ۔ اس لئے آپ کے سامنے ان میں سے بعض کا ظہور نہ ہو۔ بہر صورت یہ یقینی ہے کہ وہ سب پورے ہو کر رہیں گے۔ اگر کسی مصلحت سے دنیا میں ان کفار کو سزا نہ دی گئ تو آخرت میں ملے گی۔ ہم سے بچ کر کہاں بھاگ سکتے ہیں۔ سب کو ہماری طرف لوٹ کر آنا ہے اور ان کے تمام اعمال ہمارے سامنے ہیں۔ حضرت شاہ صاحبؒ لکھتے ہیں کہ غلبہ اسلام کچھ حضرت کے روبرو ہوا اور باقی آپ کی وفات کے بعد خلفاء کے ہاتھوں سے ۔گویا { نَتَوَفَّیَنَّکَ } میں اس طرف اشارہ ہوا ہے۔ واللہ اعلم۔

وَلِكُلِّ أُمَّةٍ رَسولٌ ۖ فَإِذا جاءَ رَسولُهُم قُضِىَ بَينَهُم بِالقِسطِ وَهُم لا يُظلَمونَ {10:47}

اور ہر فرقہ کا ایک رسول ہے پھر جب پہنچا انکے پاس رسول ان کا فیصلہ ہوا ان میں انصاف سے اور ان پر ظلم نہیں ہوتا [۷۲]

And for each community there hath been sent an apostle; and when their apostle hath arrived, the matter between them is decreed in equity, and they are not wronged.

پہلے اس امت اور اس کے رسول اکرم ﷺ کا ذکر تھا۔ اب عام اقوام و امم کا ضابطہ بتلاتے ہیں کہ ہر جماعت اور ہر فرقہ کے پاس خدا کے احکام پہنچانے والے بھیجے گئے ہیں جن کو ''رسول'' کہئے۔ تاکہ خدا کی حجت تمام ہو اتمام حجت سے پہلے کسی کو عذاب نہیں دیا جاتا۔ لوگ عمل پہلے سے کرتے ہیں۔ مگر دنیا میں ان کو سزا رسول پہنچنے اور حجت تمام کرنے کے بعد دی جاتی ہے خدا کے یہاں یہ ظلم اور اندھیر نہیں کہ بدون پیشتر سے آگاہ کرنے اور ملزم ثابت ہونے کے مجرموں کو فیصلہ سنا دیا جائے۔ قیامت میں بھی باقاعدہ پیشی ہو گی ، فرد جرم لگائیں گے، گواہ پیش ہوں گے ، ہر قوم کے ساتھ ان کے پیغمبر موجود ہوں گے ان کے بیانات وغیرہ کے بعد نہایت انصاف سے فیصلہ ہوگا۔ { وَاَشْرَقَتِ الْاَرْضُ بِنُوْرِ رَبِّھَا وَوُضِعَ الْکِتٰبُ وَجِایْٓءَ بِالنَّبِیّیْنَ وَ الشُّھَدَآءِ وَقُضِیَ بَیْنَھُمْ بِالْحَقِّ وَھُمْ لَا یُظْلَمُوْنَ } (الزمر رکوع۷) مجاہد وغیرہ نے آیت کو قیامت کے احوال پر حمل کیا ہے۔

وَيَقولونَ مَتىٰ هٰذَا الوَعدُ إِن كُنتُم صٰدِقينَ {10:48}

اور کہتے ہیں کب ہے یہ وعدہ اگر تم سچے ہو [۷۳]

And they say: when cometh this promise, if ye say sooth?

یعنی عذاب آنے کی جو دھمکیاں دیتے ہو محض جھوٹ اور بے اصل ہیں۔ اگر واقعی تم سچے ہو تو لے کیوں نہیں آتے۔ آخر یہ وعدہ کب پورا ہو گا۔

قُل لا أَملِكُ لِنَفسى ضَرًّا وَلا نَفعًا إِلّا ما شاءَ اللَّهُ ۗ لِكُلِّ أُمَّةٍ أَجَلٌ ۚ إِذا جاءَ أَجَلُهُم فَلا يَستَـٔخِرونَ ساعَةً ۖ وَلا يَستَقدِمونَ {10:49}

تو کہہ میں مالک نہیں اپنے واسطے برے کا نہ بھلے کا مگر جو چاہے اللہ ہر فرقہ کا ایک وعدہ ہے جب آ پہنچے گا ان کا وعدہ پھر نہ پیچھے سرک سکیں گے ایک گھڑی اور نہ آگے سرک سکیں گے [۷۴]

Say thou: I own not any power of hurt or benefit unto myself, save that which Allah may will. For each community is a term; when their term hath arrived, not an hour can they stay behind nor can they advance.

یعنی عذاب وغیرہ بھیجنا خدا کا کام ہے ، میرے قبضہ اور اختیار میں نہیں۔ میں خود اپنے نفع نقصان کا صرف اسی قدر مالک ہوں جتنا للہ چاہے۔ پھر دوسروں پر کوئی بھلائی برائی وارد کرنے کا مستقل اختیار مجھے کہاں سے ہوتا۔ ہر قوم کی ایک مدت اور میعاد خدا کے علم میں مقرر ہے۔ جب میعاد پوری ہو کر اس کا وقت پہنچ جائے گا۔ ایک سیکنڈ کا تخلف نہ ہو سکے گا۔ غرض عذاب کے لئے جلدی مچانے سے کچھ فائدہ نہیں۔ خدا کے علم میں جو وقت طے شدہ ہے اس سے ایک منٹ آگے پیچھے نہیں سرک سکتے۔ زمخشری کے نزدیک { لَا یَسْتَاخِرُوْنَ سَاعَۃً وَّلَا یَسْتَقْدِمُوْنَ } اس سے کنایہ ہے کہ عذاب کا اپنے وقت معین پر آنا اٹل ہے ۔ کنایہ میں حقیقت تقدم و تاخر کا نفیًا یا اثباتًا اعتبار نہیں۔ فتنبہٖلہ۔

قُل أَرَءَيتُم إِن أَتىٰكُم عَذابُهُ بَيٰتًا أَو نَهارًا ماذا يَستَعجِلُ مِنهُ المُجرِمونَ {10:50}

تو کہہ بھلا دیکھو تو اگر آ پہنچے تم پر عذاب اس کا راتوں رات یا دن کو تو کیا کر لیں گے اس سے پہلے گنہگار [۷۵]

Say thou: bethink ye, if His torment come on you by night or by day which Portion thereof would the culprlts hasten on?

یعنی رات کو سوتے ہوئے یا دن میں جب تم دنیا کے دھندوں میں مشغول ہو ، اگر اچانک خدا کا عذاب آ دبائے تو مجرم جلدی کر کے کیا بچاؤ کر سکیں گے ؟ جب بچاؤ نہیں کر سکتے پھر وقت پوچھنے سے کیا فائدہ ؟ مترجمؒ نے { مَا ذَا یَسْتَعَجِلُ مِنْہُ الْمُجْرِمُوْنَ } کا یہ ترجمہ حضرت شاہ صاحبؒ کے مذاق کے موافق کیا ہے ۔ عمومًا مفسرین نے یہ مطلب لیا ہے کہ عذاب الہٰی کے آنے میں کونسی ایسی خوشی اور مزے کی بات ہے جس کی وجہ سے مجرمین جلدی طلب کر رہے ہیں یا یہ کہ تعجب کا مقام ہے کہ مجرمین کیسی سخت خوفناک چیز کے لئے جلدی مچا رہے ہیں۔ حالانکہ ایک مجرم کے لائق تو یہ تھا کہ وہ آنے والی سزا کے تصور سے کانپ اٹھتا اور ڈر کے مارے ہلاک ہو جاتا۔(البحر المحیط)۔

أَثُمَّ إِذا ما وَقَعَ ءامَنتُم بِهِ ۚ ءالـٰٔنَ وَقَد كُنتُم بِهِ تَستَعجِلونَ {10:51}

کیاپھر جب عذاب واقع ہو چکے گا تب اس پر یقین کرو گے اب قائل ہوئے اور تم اسی کا تقاضا کرتے تھے [۷۶]

Is It, then, when it hath befallen, that ye will believe therein Now?- whereas ye have surely been hastening it On.

یعنی عذاب کے لئے جلدی کرنا اس بناء پر ہے کہ انہیں اس کے آنے کا یقین نہیں۔ اس وقت یقین ہوتا تو فائدہ ہو سکتا تھا کہ بچنے کی کوشش کرتے۔ عذاب آ چکنے کے بعد یقین آیا تو کیا فائدہ ہو گا۔ اس وقت خدا کی طرف سے کہہ دیا جائے گا کہ اچھا اب قائل ہوتے ہو ، اور پہلے سے جھٹلاتے رہے ۔ کیونکہ تقاضا کرنا بھی جھٹلانے اور مذاق اڑانے کی نیت سے تھا۔ اس وقت اقرار کرنے سے کچھ نفع نہیں۔ { فَلَمَّا رَاَوْا بَاْسَنَا قَالُوْٓ اٰمَنَّا بِاللہِ وَحْدَہٗ وَکَفَرْنَا بِمَا کُنَّا بِہٖ مُشْرِکِیْنَ۔ فَلَمْ یَکُ یَنْفَعُھُمْ اِیْمَانُھُمْ لَمَّا رَاَوْا بَاْسَنَا ؕ سُنَّتَ اللہِ الَّتِیْ قَدْخَلَتْ فِیْ عِبَادِہٖ وَخَسِرَھُنَا لِکَ الْکٰفِرُوْنَ } (المومن رکوع۹)۔

ثُمَّ قيلَ لِلَّذينَ ظَلَموا ذوقوا عَذابَ الخُلدِ هَل تُجزَونَ إِلّا بِما كُنتُم تَكسِبونَ {10:52}

پھر کہیں گے گنہگاروں کو چکھتے رہو عذاب ہمیشگی کا وہی بدلا ملتا ہے جو کچھ کماتے تھے [۷۷]

Thereafter, it will be said unto those who wronged themselves: taste the torment everlasting: ye are requited not save for that which ye have been earning.

جو کفر و شرک اور تکذیب کرتے رہے تھے اب ہمیشہ اس کا مزہ چکھتے رہو۔ یہ قیامت میں کہا جائے گا۔

وَيَستَنبِـٔونَكَ أَحَقٌّ هُوَ ۖ قُل إى وَرَبّى إِنَّهُ لَحَقٌّ ۖ وَما أَنتُم بِمُعجِزينَ {10:53}

اور تجھ سے خبر پوچھتے ہیں کیا سچ ہے یہ بات تو کہہ البتہ قسم میرے رب کی یہ سچ ہے اور تم تھکا نہ سکو گے [۷۸]

And they ask thee to tell them if it be-true. Say thou: yeal by my Lord, It, Is the veary truth, and ye shall not be able to escape.

یعنی غلفت کے نشہ میں چور ہو کر تعجب سے پوچھتے ہیں کہ کیا یہ سچ ہے کہ ہم موت کے بعد دوبارہ زندہ کئے جائیں گے اور دائمی عذاب کا مزہ چکھیں گے ؟ کیا واقع ریزہ ریزہ ہو کر اور خاک میں مل کر پھر از سر نو ہم کو موجود کیا جائے گا ؟ آپ فرما دیجئے کہ تعجب کی کیا بات ہے، یہ چیز تو یقینًا ہونے والی ہے۔ تمہارا مٹی میں مل جانا اور پارہ پارہ ہو جانا خدا کو اس سے عاجز نہیں کر سکتا کہ پہلے کی طرح تمہیں دوبارہ پیدا کر دے اور شرارتوں کا مزہ چکھائے ۔ ممکن نہیں کہ اس کے قبضہ سے نکل بھاگو اور فرار ہو کر (معاذ اللہ) اسےعاجز کر سکو۔ (تنبیہ) اس آیت کے مشابہ دو آیتیں قرآن کریم میں ہیں ایک سورہ ''سبا'' میں { وَقَالَ الَّذِیْنَ کَفَرُوْا لَا تَاْ تِیْنَا السَّاعَۃُ قُلْ بَلٰی وَ رَبِّیْ لَتَاْ تِیَنَّکُمْ } ۔ دوسری ''تغابن'' میں { زَعَمَ الَّذِیْنَ کَفَرُوْا اَنْ لَنْ یُبْعَثُوْا قُلْ بَلٰی وَ رَبِّیْ لَتُبْعَثُنَّ ثُمَّ لَتُنَبِّؤُنَّ بِمَا عَمِلْتُمْ وَ ذٰلِکَ عَلَی اللہ یَسِیْرٌ } یہ دونوں قیامت او رمعاد کے متعلق ہیں ۔ ان ہی کی مناسبت سے حافظ ابن کثیر نے آیت حاضرہ کو معاد کے متعلق رکھا ہے۔

وَلَو أَنَّ لِكُلِّ نَفسٍ ظَلَمَت ما فِى الأَرضِ لَافتَدَت بِهِ ۗ وَأَسَرُّوا النَّدامَةَ لَمّا رَأَوُا العَذابَ ۖ وَقُضِىَ بَينَهُم بِالقِسطِ ۚ وَهُم لا يُظلَمونَ {10:54}

اور اگر ہو ہر شخص گنہگار کے پاس جتنا کچھ ہے زمین میں البتہ دے ڈالے اپنے بدلے میں [۷۹] اور چھپے چھپے پچھتائیں گے جب دیکھیں گےعذاب اور ان میں فیصلہ ہو گا انصاف سے اور ان پر ظلم نہ ہو گا [۸۰]

And if every one that hath wronged had all that is in the earth, surely he would ransom himself therewith. And they shall conceal remorse when they behold the torment, and the matter will be decreed between them in equity, and they shall not be wronged.

یعنی اگر روئے زمین کے خزانے فرض کرو اس کے قبضہ میں ہوں تو کوشش کرے کہ یہ سب دے کر خدا کے عذاب سے اپنے کو بچا لے۔

دل میں اپنی حرکتوں پر پشیمان ہوں گے اور چاہیں کہ لوگوں پر پشیمانی کا اظہار نہ ہو۔ مگر تابکے کچھ دیر آثار ندامت ظاہر نہ ہونے دیں گے ۔ آخر بے اختیار ظاہر ہو کر رہیں گے ۔ اس وقت کہیں گے ۔ { یَا حَسْرَتٰی عَلٰی مَا فَرَّطْتُّ فِیْ جَنْبِ اللہ } اور { یَا وَیْلَنَا قَدْ کُنَّا فِیْ غَفْلَۃٍ مِّنْ ھٰذَا }

أَلا إِنَّ لِلَّهِ ما فِى السَّمٰوٰتِ وَالأَرضِ ۗ أَلا إِنَّ وَعدَ اللَّهِ حَقٌّ وَلٰكِنَّ أَكثَرَهُم لا يَعلَمونَ {10:55}

سن رکھو اللہ کا ہے جو کچھ ہے آسمان اور زمین میں سن رکھو وعدہ اللہ کا سچ ہے [۸۱] پر بہت لوگ نہیں جانتے [۸۲]

Lo! verily Allah's is whatsoever is In the heavens and the earth, Lo! verily Allah's promise is true; but most of them know not.

یعنی سوء استعداد بد فہمی اور غلفت سے اکثر لوگ ان حقائق کو نہیں سمجھتے ۔ اسی لئے جو زبان پر آئے بک دیتے ہیں۔ اور جو جی میں آئے کرتے ہیں۔

یعنی سارے جہان میں حکومت صرف اللہ کی ہے ۔ انصاف ہو کر رہے گا۔ کوئی مجرم نہ کہیں بھاگ سکتا ہے نہ رشوت دے کر چھوٹ سکتا ہے ۔

هُوَ يُحيۦ وَيُميتُ وَإِلَيهِ تُرجَعونَ {10:56}

وہی جلاتا ہے اور مارتا ہے اور اسی کی طرف پھر جاؤ گے [۸۳]

He giveth life and causeth to die, and unto Him ye shall be returned.

جلانا اور مارنا جب اسی کا فعل ہے تو دوبارہ زندہ کرنا کیا مشکل ہے۔

Say, “Is there any one from your ‘associate-gods’ who originates the creation, then brings it again? To where then, are you being turned away (by your desires)?”

Say, “Is there any one from your associate-gods who guides to the truth?” Say, “Allah guides to the truth. Is, then, He who guides to the truth more worthy of being obeyed, or he who has no guidance at all unless he is guided (by someone else)? So, what has happened to you? How do you judge things?

Most of them follow nothing but conjectures. Surely, conjectures are of no avail in the matter of truth at all. Certainly, Allah is fully aware of what they do.

And this Qur’ān is not such as could have been made up by someone without (having been revealed by) Allah, but it is a confirmation of that (discourse) which had been (revealed) before it, and an elaboration of what is prescribed. There is no doubt in it. It is from the Lord of all the worlds.

Or, do they say that he has made it up? Say, “Then, bring a Sūrah like this, and call whomsoever you can beside Allah, if you are true.”

But they have rejected a thing they could not comprehend with knowledge, while its ultimate end has not appeared to them as yet. Similarly those who passed before them had rejected the truth. So, look how was the fate of the unjust.

And among them there are those who believe in it, and among them there are others who do not believe in it. And your Lord has the best knowledge about the mischief-makers.

And if they give the lie to you, say, “For me, my deed, and for you, your deed. You are not accountable for what I do, and I am not accountable for what you do.”

And among them there are those who listen to you. Would you, then, make the deaf hear, even though they lack understanding?

And among them there are those who look at you. Would you, then, guide the blind even when they have no insight?

Surely, Allah does not wrong people at all, but the people do wrong their own selves.

The Day when He will gather them (in the next life,) they will feel as if they had not stayed (in the world) any longer than a fraction of a day. They will recognize each other. Losers, indeed, are those who deny that they will ever face Allah; they are not on the right path.

No matter whether We show you (during your life) some of what We warn them of, or We take you back to Us (before it), in any case, they have to return to Us. Then, Allah is witness to what they do.

For every people there is a messenger. So, when their messenger comes, the matter is decided between them with justice, and they are not wronged.

They say, “When will this promise (of punishment to the disbelievers) be fulfilled if you are true?”

Say, “I have no power to bring a harm or a benefit to myself, except what Allah wills. For every people there is an appointed time. When their time comes, they are not able to put it off for a moment, nor are they able to go ahead of it.”

Say, “Just tell me, if His punishment befalls you at night or by day, what (desirable thing) will it have that the sinners are asking it so hurriedly?

Is it only when it befalls you that you will believe in it? (It will be said to you at that time, “Have you believed) now, while you used to demand (in mockery) that it should come sooner?”

Then it will be said to the unjust, “Taste the punishment lasting for ever. You shall not be punished except for what you have been earning.”

They ask you to tell them whether it is true. Say, “Yes, by my Lord, it is true. And you cannot frustrate (Allah’s plan).”

If anyone who did wrong possesses all that is on the earth, he would (agree to) ransom himself with it. And they will conceal their remorse when they will see the punishment. And the matter will be decided between them with justice and they will not be wronged.

Look! To Allah belongs all that is in the heavens and the earth. Look! Allah’s promise is certainly true, but most of them do not know.

He gives life and brings death, and to Him you shall be returned.

Tafsir al-Jalalayn :

Say: ‘Is there of those whom you associate [with God] one that originates creation, then recreated it?’ Say: ‘God originates creation, then recreates it. How then are you deviated?’, turned away from worshipping Him, despite proof having been established.

Say: ‘Is there of those whom you associate [with God] one that guides to the truth?’, by [means of] setting up [definitive] arguments and creating guidance. Say: ‘God guides to the truth; is One Who guides to the truth — and this is God — more deserving of being followed, or one who does not guide, [one who] is not [himself] guided, unless he is guided?, more deserving of being followed? (the interrogative is meant as an affirmation and a rebuke, in other words, the former is more deserving). So what is wrong with you, how do you judge?’, [how do you make] this corrupt judgement, one where what does not deserve to be followed is followed?

And most of them, in worshipping idols, follow nothing but conjecture, since they imitate their fathers therein; truly conjecture avails nothing against truth, when what is sought is knowledge. Surely God is Knower of what they do, and will requite them for it.

And this Qur’ān is not such as could ever be produced, that is, [it could not be] a fabrication, [by anyone] besides God; but it is, revealed [as], a confirmation of what is before it, of Scriptures, and a detailing of the Book, a exposition of the rulings and other matters which God has prescribed — wherein is no doubt, no uncertainty — from the Lord of the Worlds (min rabbi’l-‘ālamīn is semantically connected to tasdīqa, ‘a confirmation’, or to an omitted unzila, ‘revealed’; a variant reading [for accusative tasdīqa] has the nominative tasdīqu and nominative tafsīlu, ‘a detailing’, [for the accusative tafsīla] by [reading] an implied huwa, ‘it is’).

Or do they say, ‘He has invented it’?, Muhammad (s) has invented it. Say: ‘Then bring a sūra like it, in terms of the clarity and the rhetorical excellence of its language, by way of invention, for you are eloquent speakers of Arabic like me; and call upon whom you can, for help in this [matter], besides God, that is, other than Him, if you are truthful’, in [saying] that this is an invention. But they were not able to do this.

God, exalted be He, says: Nay, but they denied that, the knowledge whereof they did not comprehend, that is, [they denied] the Qur’ān and did not reflected upon it; and whereof the interpretation, the consequence of the threats [made] therein, has not yet come to them. So, in the same [manner of] denial, those who were before them denied, their messengers. Behold then what was the consequence for the evildoers!, for denying the messengers, in other words, [behold] how their affair was concluded, by their being destroyed. In a similar manner, We shall destroy these [people].

And of them, that is, [of] the people of Mecca, are some who believe in it, God being aware of this in their case, and some who would never believe therein. And your Lord knows very well the corrupters: this is a threat for them.

If they deny you, then say, to them: ‘Unto me is my work, and to you your work, that is, for each there will be a [due] requital of his deeds; you are innocent of what I do, and I am innocent of what you do’: this was abrogated by the ‘sword’ verse [Q. 9:5].

And of them are some who listen to you, when you recite the Qur’ān. But will you make the deaf to hear — He likens them [the Meccan disbelievers] to these [the deaf] because they are not able to benefit from what is recited to them — even though, with their deafness, they do not understand?, [even though they do not] reflect?

And of them are some who look toward you. But will you guide the blind, even though they do not see? — He likens them [the Meccan disbelievers] to these [the blind] because they fail to be guided, nay, [they are] much worse [since God says]: It is not the eyes that are blind, but blind are the hearts within the breasts [Q. 22:46].

Verily God does not wrong mankind in any way, but mankind wrong themselves.

And on the day when He shall gather them, it is, as if they had not tarried, in this world, or in the grave, but an hour of the day, because of the terror of what they see (the comparative sentence is a circumstantial qualifier referring to the [third person] pronoun); recognising one another, knowing one another, upon their being resurrected, but thereafter the recognition ceases on account of the severity of the terrors (the [last] sentence is either an implied circumstantial qualifier or one connected to the adverbial qualifier [yawma, ‘on the day’]); those will verily have lost who denied the encounter with God, through resurrection, for they were not guided.

And whether (wa-immā: the nūn of the conditional particle in has been assimiliated with the extra mā) We show you something of that which We promise them, of chastisement, during your lifetime (the response to the conditional statement has been omitted, in other words [understand it as being] fa-dhāka, ‘then so shall it be’), or We take you [to Us], before punishing them, to Us they shall return, and God, moreover, is Witness, Aware, of what they do, in the way of their denials and disbelief, and so will chastise them with the severest punishment.

And for every community, of the communities [of this world], there is a messenger. And when their messenger comes, to them, and they deny him, judgement is passed between them justly, fairly, such that they are punished and the messenger, and all those who accepted his truthfulness, are delivered; and they are not wronged, by being punished for no crime: similarly, We shall deal with these [disbelievers of your community].

And they say: ‘When will this promise, of chastisement, come to pass, if you are truthful, about it?’

Say: ‘I have no power to, avert, hurt, from, myself, or to, bring, benefit, except as God might will, to give me power over: so how could I possess the power to bring about the chastisement? For every community there is an appointed time, a fixed period until they perish. When their time comes, they cannot put it off, they will not miss it, by a single hour, nor bring it forward, [nor] overtake it’.

Say: ‘Have you considered?, [Say] inform me: If His, God’s, chastisement comes upon you by night or day, what, part, is there of it, that is, [of] the chastisement, that the sinners, the idolaters, seek to hasten? (an overt noun [al-mujrimūn, ‘the sinners’] has replaced the [second person, ‘you’] pronominalisation. The interrogative sentence is the response to the conditional, as [in the case where] you might say, ‘If I come to you, what would you give me?’; the intention here is to provoke terror [in them], in other words: how awful is that which they seek to hasten!)

Is it [only] then, when it has come to pass, [when] it has befallen you, that you will believe therein?, that is, in God, or [it means] in the chastisement, when it has come down (the [use of] hamza [in a-thumma, ‘is it then’] is to deny [the possibility of] deferrment [of chastisement], in other words, it [your belief] will not be accepted from you [in that instance] and it will be said to you: Now, do you believe, when [until now] you have been hastening it on?’, in mockery [of it].

Then will it be said to those who were evildoers: ‘Taste the everlasting chastisement!, that is, the one in which you shall abide. Are you, you are not, requited for anything but, the requital of, what you used to earn?’

And they ask you to tell, to inform, them, ‘Is it true?’, that which you promise us in the way of chastisement and resurrection? Say: ‘Aye, indeed, by my Lord! Verily it is true and you cannot escape’, [you cannot] elude the chastisement.

And if each soul that has done wrong, [that] has disbelieved, had all that is in the earth, of riches, it would offer it as ransom, against chastisement on the Day of Resurrection; and they will feel remorse within them, for having neglected faith, when they see the chastisement, their leaders keep it [their remorse] secret from the weak ones whom they had led astray, fearing reproach, but it has been decided justly between them, [between] all creatures, and they are not wronged, in anything.

Why, surely to God belongs all that is in the heavens and the earth. Why, surely God’s promise, of resurrection and requital, is true, [is] fixed, but most of them, people, do not know, this.

He gives life and makes to die, and to Him you shall be returned, in the Hereafter, and He shall requite you for your deeds.

Tafsir Ibn Kathir:

 This invalidates and falsifies their claims for committing Shirk with Allah and worshipping different idols and rivals

Allah says:

قُلْ هَلْ مِن شُرَكَآئِكُم مَّن يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ...

Say: "Is there of your partners one that originates the creation and then repeats it!''

meaning, who is the one who started the creation of these heavens and earth and created all the creatures in them! Who can place the planets and the stars in their positions! Who can then repeat the process of the creation

... قُلِ اللّهُ ...

Say: "Allah.''

It is He Who does this. He does it by Himself, alone without partners.

...قُلِ اللّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ...

Say: "Allah originates the creation and then He repeats it.

... فَأَنَّى تُؤْفَكُونَ ﴿٣٤﴾

"Then how are you deluded away (from the truth)!''

How is it that you are so misled from the right path to falsehood!

قُلْ هَلْ مِن شُرَكَآئِكُم مَّن يَهْدِي إِلَى الْحَقِّ قُلِ اللّهُ يَهْدِي لِلْحَقِّ ...

Say: "Is there of your partners one that guides to the truth!''

Say: "It is Allah who guides to the truth...''

You know that your deities are incapable of guiding those who are astray. It is Allah alone Who guides the misled and confused ones and turns the hearts from the wrong path to the right path. It is Allah, none has the right to be worshipped but He.

... أَفَمَن يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لاَّ يَهِدِّيَ إِلاَّ أَن يُهْدَى ...

Is then He Who guides to the truth more worthy to be followed, or he who finds not guidance (himself) unless he is guided!

Will the servant then follow the one who guides to the truth so that he may see after he was blind, or follow one who doesn't guide to anything except towards blindness and muteness Allah said that Ibrahim said:

يأَبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يَبْصِرُ وَلاَ يُغْنِى عَنكَ شَيْئاً

O my father! Why do you worship that which hears not, sees not and cannot avail you in anything! (19:42)

And said to his people

قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

Worship you that which you (yourselves) carve While Allah has created you and what you make! (37: 95-96)

Also, there are many Ayat in this regard.

Allah then said:

... فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ ﴿٣٥﴾

Then, what is the matter with you! How judge you!

What is the matter with you! What has happened to your mind! How did you make Allah's creatures equal to Him! What kind of judgement did you make to turn away from Allah and worship this or that! Why did you not worship the Lord -- Glorified be He, the True King, the Judge and the One Who guides to the truth! Why didn't you call upon Him alone and turn towards Him!

Allah says;

وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلاَّ ظَنًّا إَنَّ الظَّنَّ لاَ يُغْنِي مِنَ الْحَقِّ شَيْئًا ...

And most of them follow nothing but conjecture. Certainly, conjecture can be of no avail against the truth.

Allah explained that they did not follow their own religion out of evidence and proof. The fact is that they were following mere conjecture and imagination. But conjecture is in no way a substitute for the truth.

He said,

... إِنَّ اللّهَ عَلَيمٌ بِمَا يَفْعَلُونَ ﴿٣٦﴾

Allah is All-Aware of what they do.

This is both a threat and a promise of severe punishment.

Allah said that He would reward them for their actions with a complete reward.

Previous 34-36 وَمَا كَانَ هَـذَا الْقُرْءَانُ أَن يُفْتَرَى مِن دُونِ اللَّهِ وَلَـكِن تَصْدِيقَ الَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لاَ رَيْبَ فِيهِ مِن رَّبِّ الْعَـلَمِينَ 10:37 And this Qur'an is not such as could ever be produced by other than Allah but it is a confirmation of (the revelation) which was before it, and a full explanation of the Book -- wherein there is no doubt -- from the Lord of all that exists. أَمْ يَقُولُونَ افْتَرَاهُ 10:38 Or do they say: "He has forged it!'' قُلْ فَأْتُواْ بِسُورَةٍ مِّثْلِهِ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ Say: "Bring then a Surah like unto it, and call upon whomsoever you can besides Allah, if you are truthful!'' بَلْ كَذَّبُواْ بِمَا لَمْ يُحِيطُواْ بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَانظُرْ 10:39 Nay, they have belied the knowledge whereof they could not comprehend and what has not yet been fulfilled. Thus those before them did belie. كَيْفَ كَانَ عَـقِبَةُ الظَّـلِمِينَ Then see what was the end of the wrongdoers! وَمِنهُمْ مَّن يُؤْمِنُ بِهِ وَمِنْهُمْ مَّن لاَّ يُؤْمِنُ بِهِ وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ 10:40 And of them there are some who believe therein; and of them there are some who believe not therein, and your Lord is All-Aware of the mischief-makers. Top Next 41-44

 The Qur'an is the True, Inimitable Word of Allah and It is a Miracle

The Qur'an has a miraculous nature that cannot be imitated. No one can produce anything similar to the Qur'an, nor ten Surahs or even one Surah like it. The eloquence, clarity, precision and grace of the Qur'an cannot be but from Allah. The great and abundant principles and meanings within the Qur'an -- which are of great benefit in this world and for the Hereafter -- cannot be but from Allah. There is nothing like His High Self and Attributes or like His sayings and actions. Therefore His Words are not like the words of His creatures. This is why Allah said:

وَمَا كَانَ هَـذَا الْقُرْآنُ أَن يُفْتَرَى مِن دُونِ اللّهِ ...

And this Qur'an is not such as could ever be produced by other than Allah.

meaning, a book like this cannot be but from Allah. This is not similar to the speech uttered by humans.

... وَلَـكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ ...

but it is a confirmation of (the revelation) which was before it,

Such as previous revelations and Books. The Qur'an confirms these books and is a witness to them. It shows the changes, perversions and corruption that have taken place within these Books.

Then Allah said,

... وَتَفْصِيلَ الْكِتَابِ لاَ رَيْبَ فِيهِ مِن رَّبِّ الْعَالَمِينَ ﴿٣٧﴾

and a full explanation of the Book -- wherein there is no doubt -- from the Lord of all that exists.

That is, fully and truly explaining and detailing the rules and the lawful and the unlawful. With this complete and more than sufficient explanation, the Qur'an leaves no doubt that it is from Allah, the Lord of all that exists.

Allah says,

أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِسُورَةٍ مِّثْلِهِ وَادْعُواْ مَنِ اسْتَطَعْتُم مِّن دُونِ اللّهِ إِن كُنتُمْ صَادِقِينَ ﴿٣٨﴾

Or do they say: "He has forged it!''

Say: "Bring then a Surah like unto it, and call upon whomsoever you can besides Allah, if you are truthful!''

If you argue, claim and doubt whether this is from Allah then you uttered a lie and blasphemy, and you say it is from Muhammad -- Muhammad, however is a man like you, and since he came as you claim with this Qur'an -- then you produce a Surah like one of its Surahs. Produce something of the same nature and seek help and support with all the power you have from humans and Jinns.

This is the third stage, Allah challenged them and called them to produce a counterpart of the Qur'an if they were truthful in their claim that it was simply from Muhammad. Allah even suggested that they seek help from anyone they chose. But He told them that they would not be able to do it. They would have no way of doing so.

Allah said:

قُل لَّئِنِ اجْتَمَعَتِ الإِنسُ وَالْجِنُّ عَلَى أَن يَأْتُواْ بِمِثْلِ هَـذَا الْقُرْءَانِ لاَ يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

Say: "If the mankind and the Jinn were together to produce the like of this Qur'an, they could not produce the like thereof, even if they helped one another.'' (17:88)

Then He reduced the number for them to ten Surahssimilar to it, in the beginning of Surah Hud, Allah said:

أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ

Or they say, "He forged it.''

Say: "Bring you then ten forged Surah like unto it, and call whomsoever you can, other than Allah, if you speak the truth!'' (11:13)

In this Surah He went even further to challenge them to produce only one Surah like unto the Qur'an.

So He said:

أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِسُورَةٍ مِّثْلِهِ وَادْعُواْ مَنِ اسْتَطَعْتُم مِّن دُونِ اللّهِ إِن كُنتُمْ صَادِقِينَ

Or do they say: "He has forged it'' Say: "Bring then a Surah like unto it, and call upon whomsoever you can besides Allah, if you are truthful!'' (10:38)

He also challenged them in Surah Al-Baqarah, a MadniSurah, to produce one Surah similar to it. He stated in that Surah that they would never be capable of doing so, saying:

فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ فَاتَّقُواْ النَّارَ

But if you do it not, and you can never do it, then fear the Fire (Hell). (2:24)

It should be noted here that eloquence was a part of the nature and character of the Arabs. Arabic poetry including Al-Mu`allaqat -- the oldest complete collection of the most eloquent ancient Arabic poems -- was considered to be the best in the literary arts. However Allah sent down to them something whose style none were familiar with, and no one is equal in stature to imitate. So those who believed among them, believed because of what they knew and felt in the Book, including its beauty, elegance, benefit, and fluency. They became the most knowledgeable of the Qur'an and its best in adhering to it.

The same thing happened to the magicians during Fir`awn's time. They were knowledgeable of the arts of sorcery, however, when Musa performed his miracles, they knew that it must have come through someone that was supported and guided by Allah. They knew that no human could perform such acts without the permission of Allah.

Similarly, `Isa was sent at the time of scholarly medicine and during the advancement in the treatment of patients. He healed the blind, lepers and raised the dead to life by Allah's leave. What `Isa was able to do was such that no form of treatment or medicine could reproduce. As a result, those who believed in him knew that he was Allah's servant and His Messenger.

Similarly, in the Sahih, Allah's Messenger said,

مَا مِنْ نَبِيَ مِنَ الْأَنْبِيَاءِ إِلَّا وَقَدْ أُوتِيَ مِنَ الْآيَاتِ مَا آمَنَ عَلَى مِثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا

There was never a Prophet but he was given signs by which the people would recognize him, and that which I was given is revelation that Allah revealed, so I hope that I will have the most followers among them.

Allah then said:

بَلْ كَذَّبُواْ بِمَا لَمْ يُحِيطُواْ بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ ...

Nay, they have belied the knowledge whereof they could not comprehend and what has not yet been fulfilled.

They did not believe in the Qur'an and they have not yet grasped it or comprehended it.

وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ (And what has not yet been fulfilled),

They have not attained the guidance and the true religion. So they belied it out of ignorance and foolishness.

... كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ ...

Those before them did belie.

meaning, the past nations,

... فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ ﴿٣٩﴾

Then see what was the end of the wrongdoers!

Look at how we Destroyed them because they denied Our Messengers in their wickedness, pride, stubbornness and ignorance. So beware you who deny the message that the same end will befall you.

Allah's statement,

وَمِنهُم مَّن يُؤْمِنُ بِهِ ...

And of them there are some who believe therein;

means that among those you were sent to, O Muhammad, are people who will believe in this Qur'an, follow you and benefit from what has been sent to you.

... وَمِنْهُم مَّن لاَّ يُؤْمِنُ بِهِ ...

and of them there are some who believe not therein,

but dies as a disbeliever and will be resurrected as such.

... وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ ﴿٤٠﴾

And your Lord is All-Aware of the mischief makers. 

He best knows those who deserve guidance, so He guides them, and those who deserve to go astray, He allows to go astray.

Allah is, however, the Just who is never unjust. He gives everyone what they deserve. All Glory is His, the Exalted. There is no God but He.

Previous 37-40 وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ أَنتُمْ بَرِيئُونَ مِمَّآ أَعْمَلُ وَأَنَاْ بَرِىءٌ مِّمَّا تَعْمَلُونَ 10:41 And if they belie you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!'' وَمِنْهُمْ مَّن يَسْتَمِعُونَ إِلَيْكَ أَفَأَنتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُواْ لاَ يَعْقِلُونَ 10:42 And among them are some who listen to you, but can you make the deaf to hear -- even though they apprehend not!  وَمِنهُمْ مَّن يَنظُرُ إِلَيْكَ أَفَأَنْتَ تَهْدِى الْعُمْىَ وَلَوْ كَانُواْ لاَ يُبْصِرُونَ 10:43 And among them are some who look at you, but can you guide the blind -- even though they see not!  إِنَّ اللَّهَ لاَ يَظْلِمُ النَّاسَ شَيْئًا وَلَـكِنَّ النَّاسَ أَنفُسَهُمْ يَظْلِمُونَ 10:44 Truly, Allah wrongs not mankind in aught; but mankind wrong themselves. Top Next 45

 The Command to be Free and Clear from the Idolators

Allah says;

وَإِن كَذَّبُوكَ ...

And if they belie you,

Allah said to His Prophet: `If these idolators belie you, then be clear from them and their deeds.'

... فَقُل لِّي عَمَلِي وَلَكُمْ عَمَلُكُمْ ...

Say: "For me are my deeds and for you are your deeds!''

Similarly, Allah said:

قُلْ يأَيُّهَا الْكَـفِرُونَ

لاَ أَعْبُدُ مَا تَعْبُدُونَ

Say: "O you disbelievers! I worship not that which you worship.'' (109:1-2) to the end of the Surah.

Ibrahim Al-Khalil (the Friend) and his followers said to the idolators among their people:

إِنَّا بُرَءآؤاْ مِّنْكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ

Verily, we are free from you and whatever you worship besides Allah. (60:4)

...أَنتُمْ بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَاْ بَرِيءٌ مِّمَّا تَعْمَلُونَ  ﴿٤١﴾

You are innocent of what I do, and I am innocent of what you do!''

Allah then said:

وَمِنْهُم مَّن يَسْتَمِعُونَ إِلَيْكَ ...

And among them are some who listen to you,

They listen to your beautiful talk and to the Glorious Qur'an. They listen to your truthful, eloquent and authentic Hadiths that are useful to the hearts, the bodies and their faith. This is indeed a great benefit and is sufficient. But guiding the people to the truth is not up to you or to them. You cannot make the deaf hear. Therefore you cannot guide these people except if Allah wishes.

... أَفَأَنتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُواْ لاَ يَعْقِلُونَ ﴿٤٢﴾

but can you make the deaf to hear -- even though they apprehend not!

وَمِنهُم مَّن يَنظُرُ إِلَيْكَ ...

And among them are some who look at you, 

They look at you and at what Allah has given you in terms of dignity, noble personality and great conduct. There is in all of this clear evidence of your Prophethood to those who have reason and insight. Other people also look but they do not receive guidance like them. Believers look at you with respect and dignity while disbelievers regard you with contempt.

وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً

And when they see you, they treat you only in mockery. (25:41)

... أَفَأَنتَ تَهْدِي الْعُمْيَ وَلَوْ كَانُواْ لاَ يُبْصِرُونَ ﴿٤٣﴾

but can you guide the blind -- even though they see not!

Then Allah announces that He is never unjust with anyone. He guides whomever He wills and opens the eyes of the blind, makes the deaf hear and removes neglect from the hearts. At the same time He lets others go astray, moving away from faith. He does all of that yet He is always Just, for He is the Ruler and has full authority over His kingdom. He does whatever He wills without any restrictions. No one can question Him as to what He does while he will question everyone else. He is Omniscient, All-Wise, and All-Just.

So Allah said:

إِنَّ اللّهَ لاَ يَظْلِمُ النَّاسَ شَيْئًا وَلَـكِنَّ النَّاسَ أَنفُسَهُمْ يَظْلِمُونَ ﴿٤٤﴾

Truly, Allah wrongs not mankind in aught; but mankind wrong themselves.

In the Hadith narrated by Abu Dharr, he states that the Prophet related that His Lord, Exalted and High is He, said:

يَا عِبَادِي إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا

O My servant! I have prohibited oppression for Myself and made it prohibited for you, so do not oppress one another,Until He said at the end of the Hadith

يَا عِبَادِي إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوفِيكُمْ إِيَّاهَا، فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَه

O My servants! It is but your deeds that I reckon for you and then recompense you for. So let him who finds good (in the Hereafter) praise Allah. And let him who finds other than that blame no one but himself.

The complete version was recorded by Muslim.

Previous 41-44 وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُواْ إِلاَّ سَاعَةً مِّنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ 10:45 And on the Day when He shall gather them together, (it will be) as if they had not stayed (in the life of this world and graves) but an hour of a day. They will recognize each other. قَدْ خَسِرَ الَّذِينَ كَذَّبُواْ بِلِقَآءِ اللَّهِ وَمَا كَانُواْ مُهْتَدِينَ Ruined indeed will be those who denied the meeting with Allah and were not guided. Top Next 46-47

 The Feeling of Brevity toward the Worldly Life at the Gathering on the Day of Resurrection

To remind people of the establishment of the Hour and their resurrection from their graves to the gathering for the Day of Judgment, Allah says:

وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُواْ إِلاَّ سَاعَةً مِّنَ النَّهَارِ...

And on the Day when He shall gather (resurrect) them together, (it will be) as if they had not stayed (in the life of this world and graves) but an hour of a day.

Similarly Allah said:

كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُواْ إِلاَّ سَاعَةً مِّن نَّهَارٍ

On the Day when they will see that (torment) with which they are promised (threatened, it will be) as if they had not stayed more than an hour in a single day. (46:35)

Allah also said:

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا

The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning. (79:46)

يَوْمَ يُنفَخُ فِى الصُّورِ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً

يَتَخَـفَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلاَّ عَشْراً

نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلاَّ يَوْماً 

The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the criminals, blue eyed. They will speak in a very low voice to each other (saying): "You stayed not longer than ten (days).''

We know very well what they will say, when the best among them in knowledge and wisdom will say: "You stayed no longer than a day!'' (20:102-104)

and,

وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ

And on the Day that the Hour will be established, the criminals will swear that they stayed not but an hour.(30:55)

These all are evidence of the brevity of the worldly life compared to the Hereafter.

Allah said:

قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ

قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ

قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ

He (Allah) will say: "What number of years did you stay on earth!''

They will say: "We stayed a day or part of a day. Ask of those who keep account.''

He (Allah) will say: "You stayed not but a little, if you had only known!'' (23:112-114)

Allah then said:

... يَتَعَارَفُونَ بَيْنَهُمْ ...

They will recognize each other.

The children will know their parents and relatives will recognize one another. They will know them just like they used to know them during the life in this world. However, on that Day everyone will be busy with himself.

Allah then said:

فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ

Then, when the Trumpet is blown, there will be no kinship among them. (23:101)

Allah also said:

وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً

And no friend will ask a friend (about his condition). (70:10)

Allah then said:

... قَدْ خَسِرَ الَّذِينَ كَذَّبُواْ بِلِقَاء اللّهِ وَمَا كَانُواْ مُهْتَدِينَ ﴿٤٥﴾  

Ruined indeed will be those who denied the meeting with Allah and were not guided.

This is similar to the Ayah:

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ 

Woe that Day to the deniers. (77:15)

Woe to them because they will lose themselves and their families on the Day of Resurrection. That is indeed the great loss. There is no loss greater than the loss of one who will be taken away from his dear ones on the Day of Grief and Regret.

Previous 45 وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللَّهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ 10:46 Whether We show you some of what We promise them (the torment), or We cause you to die -- still unto Us is their return, and moreover Allah is Witness over what they used to do. وَلِكُلِّ أُمَّةٍ رَّسُولٌ فَإِذَا جَآءَ رَسُولُهُمْ قُضِىَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ  10:47 And for every Ummah there is a Messenger; when their Messenger comes, the matter will be judged between them with justice, and they will not be wronged. Top Next 48-52

 The Criminals will certainly be avenged -- whether in This World or in the Hereafter

Allah said to His Messenger:

وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ ...

Whether We show you some of what We promise them (the torment),

We shall avenge them in your lifetime so your eye will be delighted.

... أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ...

Or We cause you to die -- still unto Us is their return,

... ثُمَّ اللّهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ ﴿٤٦﴾

and moreover Allah is Witness over what they used to do.

Allah will then be the Witness watching over their actions for you.

Allah then said,

وَلِكُلِّ أُمَّةٍ رَّسُولٌ فَإِذَا جَاء رَسُولُهُمْ ...

And for every Ummah there is a Messenger; when their Messenger comes,

Mujahid said:

"This will be on the Day of Resurrection."

... قُضِيَ بَيْنَهُم بِالْقِسْطِ ...

(the matter will be judged between them with justice,)

is similar to the Ayah:

وَأَشْرَقَتِ الاٌّرْضُ بِنُورِ رَبِّهَا

And the earth will shine with the light of its Lord (Allah),(39:69)

So every nation will be presented before Allah in the presenceof its Messenger and the Book of its deeds. All good and evil deeds will be witnessed upon them. Their guardian angels will be witnesses too. The nations will be brought forth, one by one. Our noble Ummah, while it is the last of the nations, is the first one on the Day of Resurrection to be questioned and judged. This was stated by Allah's Messenger in a Hadithrecorded by both Al-Bukhari and Muslim.

Allah's Messenger said:

نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، الْمَقْضِيُّ لَهُمْ قَبْلَ الْخَلَائِق

We are the last, the first on the Day of Resurrection. We will be judged before the rest of the creatures.

His Ummah attains the honor of precedence only by the honor of its Messenger, may Allah's peace and blessings be upon him forever, until the Day of Judgement.

... وَهُمْ لاَ يُظْلَمُونَ ﴿٤٧﴾

and they will not be wronged.

Previous 46-47 وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ 10:48 And they say: "When will be this promise (the torment or the Day of Resurrection), if you speak the truth'' قُل لاَّ أَمْلِكُ لِنَفْسِى ضَرًّا وَلاَ نَفْعًا إِلاَّ مَا شَآءَ اللَّهُ 10:49 Say: "I have no power over any harm or profit for myself except what Allah may will. لِكُلِّ أُمَّةٍ أَجَلٌ إِذَا جَآءَ أَجَلُهُمْ فَلاَ يَسْتَأْخِرُونَ سَاعَةً وَلاَ يَسْتَقْدِمُونَ For every Ummah, there is a term appointed; when their term comes, neither can they delay it nor can they advance it an hour (or a moment).'' قُلْ أَرَءَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا أَوْ نَهَارًا مَّاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ 10:50 Say: "Tell me, if His torment should come to you by night or by day, which portion thereof would the criminals hasten on!'' أَثُمَّ إِذَا مَا وَقَعَ ءَامَنْتُمْ بِهِ ءَآلْنَ وَقَدْ كُنتُم بِهِ تَسْتَعْجِلُونَ 10:51 Is it then that when it has actually befallen, you will believe in it! What! Now (you believe)! And you used (aforetime) to hasten it on!'' ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُواْ ذُوقُواْ عَذَابَ الْخُلْدِ هَلْ تُجْزَوْنَ إِلاَّ بِمَا كُنتُمْ تَكْسِبُونَ 10:52 Then it will be said to them who wronged themselves: "Taste you the everlasting torment! Are you recompensed (aught) save what you used to earn!'' Top Next 53-54

 The Deniers of the Day of Resurrection wish to hasten its Coming and their Response

Allah tells;

وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ ﴿٤٨﴾

And they say: "When will be this promise (the torment or the Day of Resurrection), if you speak the truth''

Allah told us about the idolators who reject faith through their demand that the punishment be hastened, inquiring about the time of punishment. The response to such question is not inherently beneficial, yet they inquired anyway.

Allah said:

يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواْ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ

Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth. (42:18)

They know that it is the truth for it is definitely going to happen. It is going to take place even if they have no idea when it will occur. This is why Allah instructed His Messenger to answer them saying:

قُل لاَّ أَمْلِكُ لِنَفْسِي ضَرًّا وَلاَ نَفْعًا ...

Say: "I have no power over any harm or profit to myself.''

I will not say except what He has taught me. I also have no authority over anything that Allah has not shown to me. I am Allah's servant and His Messenger to you. I was told that the Hour is going to come, but He has not told me when it will occur.

... إِلاَّ مَا شَاء اللّهُ ...

except what Allah may will.

... لِكُلِّ أُمَّةٍ أَجَلٌ ...

For every Ummah, there is a term appointed;

meaning that for every generation or community there is a set term appointed for them.

... إِذَا جَاء أَجَلُهُمْ ...

when their term comes,

When the end of that term approaches,

... فَلاَ يَسْتَأْخِرُونَ سَاعَةً وَلاَ يَسْتَقْدِمُونَ ﴿٤٩﴾

neither can they delay it nor can they advance it an hour (or a moment). 

This is similar to what Allah said in another Ayah:

وَلَن يُؤَخِّرَ اللَّهُ نَفْساً إِذَا جَآءَ أَجَلُهَآ

And Allah grants respite to none when his appointed time (death) comes. (63:11)

Allah instructed His Messenger to tell the people that His punishment would come suddenly. He said:

قُلْ أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا أَوْ نَهَارًا مَّاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ ﴿٥٠﴾

أَثُمَّ إِذَا مَا وَقَعَ آمَنْتُم بِهِ آلآنَ وَقَدْ كُنتُم بِهِ تَسْتَعْجِلُونَ ﴿٥١﴾

Say: "Tell me, if His torment should come to you by night or by day, which portion thereof would the criminals hasten on Is it then that when it has actually befallen, you will believe in it What! Now (you believe) And you used (aforetime) to hasten it on!''

When the punishment befalls them, they will say:

رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا

"Our Lord! We have now seen and heard.'' (32:12)

Allah also said:

فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ

فَلَمْ يَكُ يَنفَعُهُمْ إِيمَـنُهُمْ لَمَّا رَأَوْاْ بَأْسَنَا سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَـفِرُونَ

So when they saw Our punishment, they said: "We believe in Allah alone and reject (all) that we used to associate with Him as (His) partners.

Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly (when Our torment covered them).'' (40:84-85)

ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُواْ ذُوقُواْ عَذَابَ الْخُلْدِ ...

Then it will be said to them who wronged themselves: "Taste you the everlasting torment!''

This will be said to them on the Day of Resurrection, blaming and rebuking them. As Allah said in anotherAyah:

يَوْمَ يُدَعُّونَ إِلَى نَارِ جَهَنَّمَ دَعًّا

هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ

أَفَسِحْرٌ هَـذَا أَمْ أَنتُمْ لاَ تُبْصِرُونَ

اصْلَوْهَا فَاصْبِرُواْ أَوْ لاَ تَصْبِرُواْ سَوَآءٌ عَلَيْكُمْ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ 

The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire that you used to belie. Is this magic or do you not see Taste you therein its heat and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do. (52:13-16)

... هَلْ تُجْزَوْنَ إِلاَّ بِمَا كُنتُمْ تَكْسِبُونَ ﴿٥٢﴾

Are you recompensed (aught) save what you used to earn!''

Previous 48-52 وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ 10:53 And they ask you to inform them (saying): "Is it true!'' قُلْ إِى وَرَبِّى إِنَّهُ لَحَقٌّ وَمَآ أَنتُمْ بِمُعْجِزِينَ Say: "Yes! By my Lord! It is the very truth! And you cannot escape it!''  وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِى الاٌّرْضِ لاَفْتَدَتْ بِهِ 10:54 And if every person who had wronged, possessed all that is on the earth and sought to ransom himself therewith (it will not be accepted), وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ الْعَذَابَ وَقُضِىَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ and they would feel in their hearts regret when they see the torment, and they will be judged with justice, and no wrong will be done unto them. Top Next 55-56

 The Resurrection is Real

Allah says;

وَيَسْتَنبِئُونَكَ أَحَقٌّ هُوَ ...

And they ask you to inform them (saying): "Is it true!''

asking about the return and the Resurrection from the graves, after the bodies become sand.

... قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ وَمَا أَنتُمْ بِمُعْجِزِينَ ﴿٥٣﴾

Say: "Yes! By my Lord! It is the very truth! And you cannot escape it!''

meaning that becoming sand does not make Allah incapable of bringing you back, since He originated you from nothing.

إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ

Verily, His command, when He intends a thing, is only that He says to it, `Be!' - and it is! (36:82)

There are only two other Ayat in the Qur'an similar to this. Allah commands His Messenger to give an oath by Him to answer those who deny the return. He said in Surah Saba',

وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّى لَتَأْتِيَنَّكُمْ

Those who disbelieve say: "The Hour will not come to us.''

Say: "Yes, by my Lord!, it will come to you.'' (34:3)

The second is in Surah At-Taghabun,

He said:

زَعَمَ الَّذِينَ كَفَرُواْ أَن لَّن يُبْعَثُواْ قُلْ بَلَى وَرَبِّى لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ

The disbelievers claimed that they will never be resurrected.

Say: "Yes! By my Lord! you will certainly be resurrected, then you will be informed of (and recompensed for) what you did; and that is easy for Allah.'' (64:7)

وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِي الأَرْضِ لاَفْتَدَتْ بِهِ ...

And if every person who had wronged, possessed all that is on the earth and sought to ransom himself therewith (it will not be accepted),

Allah informed us that when the Resurrection is established the disbelievers will wish that they could ransom themselves from Allah's punishment with the equivalent of the weight of the earth in gold.

... وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ الْعَذَابَ وَقُضِيَ بَيْنَهُم بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ ﴿٥٤﴾

And they would feel in their hearts regret when they see the torment, and they will be judged with justice, and no wrong will be done unto them.

Previous 53-54 أَلا إِنَّ للَّهِ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ 10:55 No doubt, surely, all that is in the heavens and the earth belongs to Allah. أَلاَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ No doubt, surely, Allah's promise is true. But most of them know not. هُوَ يُحْىِ وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ  10:56 It is He Who gives life, and causes death, and to Him you (all) shall return. Top Next 57-58

Allah says;

أَلا إِنَّ لِلّهِ مَا فِي السَّمَاوَاتِ وَالأَرْضِ أَلاَ إِنَّ وَعْدَ اللّهِ حَقٌّ وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ ﴿٥٥﴾

هُوَ يُحْيِي وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ ﴿٥٦﴾

No doubt, surely, all that is in the heavens and the earth belongs to Allah. No doubt, surely, Allah's promise is true. But most of them know not. It is He Who gives life, and causes death, and to Him you (all) shall return.

Allah is the Owner of the heavens and earth. His promise is true and is indeed going to be fulfilled. He is the One Who gives life and causes death. To Him is the return of everyone, and He is the One who has the power over that, and the One Who knows everything about every creature; its deterioration, and where every speck of it has gone, be it land, oceans or otherwise.

************************************

وَقالوا أَءِذا كُنّا عِظٰمًا وَرُفٰتًا أَءِنّا لَمَبعوثونَ خَلقًا جَديدًا {17:49}

اور کہتے ہیں کیا جب ہم ہو جائیں ہڈیاں اور چورا چورا پھر اٹھیں گے نئے بن کر [۷۳]

And they say: when we shall have become bones and fragments, shall we in sooth be raised as a new creation?

یعنی آپ پر مسحور و مجنون یا شاعر و کاہن وغیرہ کی مثالیں چسپاں کرنا تو تعجب انگیز تھا ہی ، اس سے زیادہ قابل تعجب وہ دلیل ہے جو (معاذ اللہ) مسحور و مجنون ثابت کرنے کے لئے پیش کرتے تھے جس کا خلاصہ یہ تھا کہ موت کے بعد ہم مشاہدہ کرتے ہیں کہ آدمی کا بدن گل سڑ کر سفید ہڈیاں رہ جاتی ہیں تھوڑے دنوں بعد وہ بھی ریزہ ریزہ ہو کر مٹی میں مل جاتی ہیں۔ کیا کوئی ذی ہوش یہ تجویز کر سکتا ہےکہ یہ ہڈیوں کا چورہ اور خاک کے ریزے دوبارہ جی اٹھیں گے ؟ اور انسانی حیات ان منتشر ذرات میں عود کر آئے گی ؟ اگر پیغمبر ایسی ناممکن بات کی خبر دیتے ہیں تو ثابت ہوتا ہے کہ (العیاذ باللہ) ان کی دماغی صحت بحال نہیں ہے۔

قُل كونوا حِجارَةً أَو حَديدًا {17:50}

تو کہہ تم ہو جاؤ پتھر یا لوہا

Say thou: become ye stones or iron.

أَو خَلقًا مِمّا يَكبُرُ فى صُدورِكُم ۚ فَسَيَقولونَ مَن يُعيدُنا ۖ قُلِ الَّذى فَطَرَكُم أَوَّلَ مَرَّةٍ ۚ فَسَيُنغِضونَ إِلَيكَ رُءوسَهُم وَيَقولونَ مَتىٰ هُوَ ۖ قُل عَسىٰ أَن يَكونَ قَريبًا {17:51}

یا کوئی خلقت جس کو مشکل سمجھو اپنے جی میں [۷۴] پھر اب کہیں گے کون لوٹا کر لائے گا ہم کو کہہ جس نے پیدا کیا تم کو پہلی بار [۷۵] پھر اب مٹکائیں گے تیری طرف اپنے سر اور کہیں گے کب ہو گا یہ [۷۶] تو کہہ شاید نزدیک ہی ہو گا [۷۷]

Or anything created of the things more remote in your breasts. Then they will say: who will restore us! Say thou: He who created you the first time. Then they will wag their heads at thee and say; when will it be! Say thou: belike it is nigh-

یعنی استہزاء و تمسخر سے سر ہلا ہلا کر کہتے ہیں کہ ہاں صاحب ! بوسیدہ ہڈیوں کے ریزوں میں کب جان پڑے گی۔ اور کب مردے قبروں سے حساب کے لئے اٹھائے جائیں گے۔

یعنی قیامت کا ٹھیک وقت حق تعالیٰ نے کسی کو نہیں بتلایا ہاں اس کے مستقبل قریب میں آنے کی تم امید ظاہر کر سکتے ہو ۔ گویا دنیا کی بقیہ عمر اس سے کم ہے جتنی گذر چکی ہے۔

جس نے پہلی بار تم کو مٹی یا نطفہ سے پیدا کیا اور جماد لا یعقل پر روح انسانی فائز کر دی ، کیا اب اس میں قدرت نہیں رہی کہ خاک کے ذرات اور مردہ لاش کے اجزاء کو جمع کر کے دوبارہ زندگی عنایت کر دے۔

یعنی یہ ریزے اور چورا تو بہرحال انسانی لاش کا ہے جس میں پیشتر زندگی رہ چکی ہے۔ اور خود مٹی کے ذرات میں بھی آثار حیات کا پیدا ہو جانا چنداں مستبعد نہیں ۔ میں اس سے بڑھ کر تم کو اجازت دیتا ہوں کہ ہڈیوں کا چورا نہیں ، اگر ممکن ہو تو پتھر یا لوہا بن جاؤ۔ جو آثار حیات کے قبول کرنے سے بالکل محروم نظر آتے ہیں ، بلکہ کوئی ایسی سخت چیز بن کر تجربہ کر لو جس کا زندہ ہونا لوہے اور پتھر سے بھی زیادہ مشکل معلوم ہو حتیٰ کہ مجسم موت بن کر دیکھ لو کہ پھر بھی اس قادر مطلق کو تمہارا زندہ کر دینا کس قدر آسان ہے۔

يَومَ يَدعوكُم فَتَستَجيبونَ بِحَمدِهِ وَتَظُنّونَ إِن لَبِثتُم إِلّا قَليلًا {17:52}

جس دن تم کو پکارے گا پھر چلے آؤ گے اسکی تعریف کرتے ہوئے [۷۸] اور اٹکل کرو گے کہ دیر نہیں لگی تم کو مگر تھوڑی [۷۹]

The Day whereon He will call you, and ye will answerl with His praise, and ye will imagine that ye had tarried but little.

یعنی اب شتابی کرتے ہو ، اس وقت اندازہ کرو گے کہ دنیا میں کچھ زیادہ دیر نہیں رہے تھے۔ پچاس سو برس ان ہزاروں برسوں کے سامنے کیا معلوم ہوں (موضح القرآن) بعض نے کہا کہ شدت ہول و خوف سے دنیا کی زندگی تھوڑی معلوم ہو گی۔ یا نفخہ اول اور نفخہ ثانی کےدرمیان چونکہ عذاب نہ رہے گا۔ اس درمیانی مدت کو قلیل خیال کر کے کہیں گے ۔ { مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا } (یٰس رکوع۴)۔

یعنی جس وقت خدا کی طرف سے آوز دی جائے گی ایک ڈانٹ میں سب مردے زمین سے نکل کر میدان حشر میں جمع ہو جائیں گے کسی کو سرتابی کی مجال نہ ہو گی۔ ہر ایک انسان اس وقت مطیع و منقاد ہو کر خدا کی حمد و ثنا کرتا ہوا حاضر ہو گا۔ گو کافر کو اس وقت کی اضطراری حمدو ثنا سے کچھ فائدہ نہیں۔ بعض روایات میں ہے کہ مومنین کی زبان پر یہ الفاظ ہوں گے ۔ { اَلْحَمْدُ لِلہِ الَّذِیْ اَذْھَبَ عَنَّا الْحَزَنَ }۔

وَقُل لِعِبادى يَقولُوا الَّتى هِىَ أَحسَنُ ۚ إِنَّ الشَّيطٰنَ يَنزَغُ بَينَهُم ۚ إِنَّ الشَّيطٰنَ كانَ لِلإِنسٰنِ عَدُوًّا مُبينًا {17:53}

اور کہہ دے میرے بندوں کہ بات وہی کہیں جو بہتر ہو شیطان جھڑپ کرواتا ہے ان میں شیطان ہے انسان کا دشمن صریح [۸۰]

Say thou unto My bondmen that they should say that which is best, Verily the Satan would stir up strife between them; verily the Satan is unto men ever an enemy manifest.

مشرکین کی جہالت اور طعن و تمسخر کو سن کر ممکن تھا کوئی مسلمان نصیحت و فہمائش کرتے وقت تنگدلی برتنے لگے اور سختی پر اتر آئے اس لئے مسلمانوں کو نصیحت فرمائی کہ مذاکرہ میں کوئی سخت دل آزار اور اشتعال انگیر پہلو اختیار نہ کریں۔ کیونہ اس سے بجائے فائدہ کے نقصان ہوتا ہے۔ شیطان دوسرے کو ابھار کر لڑائی کرا دیتا ہے۔ پھر مخاطب کے دل میں ایسی ضد و عداوت قائم ہو جاتی ہے کہ سمجھتا ہو تب بھی نہ سمجھے۔

And they say, “Once we are reduced to bones and dust, is it then that we will be raised, created anew?”

Say, “Be you stones or iron

or any creation you deem harder in your hearts.” Thereupon they will ask, “Who will bring us back?” Say, “The One who created you for the first time.” So, they will shake their heads before you and say, “When shall that be?” Say, “May be, it is near.”

(It will be) on a day when He will call you, and you will respond praising Him, and you will think you did not stay (on the earth) but for a short while.

Tell My servants that they should speak that which is best. Surely, Satan creates discord among them. Indeed, Satan is an open enemy to mankind.

Tafsir al-Jalalayn :

And they say, in denial of the Resurrection: ‘What, when we are bones and fragments, shall we really be raised up in a new creation?’

Say, to them: ‘Be stones or iron,

or some creation yet greater in your breasts, [something yet] far less able to accept life, aside from bones and fragments, a spirit will undoubtedly be made to exist in you [to bring you back to life]. They will then say, ‘Who shall bring us back?’, to life. Say: ‘He Who originated you, created you, the first time, when you had not been anything [in existence], because the One Who is able to initiate [creation] is also able to repeat [it], indeed, this [repetition] is easier [than the initiation]. Then they will shake their heads at you, stupefied, and they will say, mockingly: ‘When will it be?’, that is, the Resurrection. Say: ‘Maybe it is near!’

The day He calls you, [the day] He calls out to you from your graves by the tongue of [the archangel] Isrāfīl, you will respond, you will answer His call from your graves, with His praise, by His command — it is also said to mean [that you will respond] ‘and praise be to Him’ — and you will think that you have remained, in this world, only a little, because of the terror of what you will see [on that day].

And tell My servants, the believers, to speak, to disbelievers, that, word, which is finer. For Satan indeed incites ill feeling, he makes trouble, between them, and Satan is indeed man’s manifest enemy, his enmity is evident. The ‘finer word’ is [to say] this:

Tafsir Ibn Kathir:

49.	Previous 47-48  وَقَالُواْ أَءِذَا كُنَّا عِظَـماً وَرُفَـتاً أَءِنَّا لَمَبْعُوثُونَ خَلْقاً جَدِيداً And they say: "When we are bones and fragments (destroyed), should we really be resurrected (to be) a new creation!''
50.	قُلْ كُونُواْ حِجَارَةً أَوْ حَدِيداً Say: "Be you stones or iron,''
51.	أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ "Or some created thing that is yet greater (or harder) in your breasts.'' فَسَيَقُولُونَ مَن يُعِيدُنَا Then, they will say: "Who shall bring us back (to life)'' قُلِ الَّذِى فَطَرَكُمْ أَوَّلَ مَرَّةٍ Say: "He Who created you first!'' فَسَيُنْغِضُونَ إِلَيْكَ رُؤُوسَهُمْ وَيَقُولُونَ مَتَى هُوَ Then, they will shake their heads at you and say: "When will that be!'' قُلْ عَسَى أَن يَكُونَ قَرِيبًا Say: "Perhaps it is near!''
52.	يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً On the Day when He will call you, and you will answer with (words of) His praise and obedience, and you will think that you have stayed (in this world) but a little while!   Next 53

Refutation of Those Who do not believe in Life after Death

Allah tells us about the disbelievers who think it very unlikely that the Resurrection will happen;

وَقَالُواْ أَئِذَا كُنَّا عِظَامًا وَرُفَاتًا ... 

And they say: When we are bones and fragments.

meaning earth. This was the view of Mujahid.

Ali bin Abi Talhah reported from Ibn Abbas:

it means dust.

... أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا ﴿٤٩﴾

should we really be resurrected (to be) a new creation!

meaning, on the Day of Resurrection after we have disintegrated and become nothing, and have been forgotten.

Allah tells us about them elsewhere:

يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى الْحَـفِرَةِ  - أَءِذَا كُنَّا عِظَـماً نَّخِرَةً  - قَالُواْ تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ

They say: "Shall we indeed be returned to (our) former state of life even after we are crumbled bones!'' They say: "It would in that case, be a return with loss!'' (79:10-12)

And,

وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ

And he puts forth for Us a parable, and forgets his own creation.

until the end of two Ayat. (36:78-79)

Allah commands His Messenger to respond to them, so He says:

قُل كُونُواْ حِجَارَةً أَوْ حَدِيدًا ﴿٥٠﴾ 

Say (O Muhammad): "Be you stones or iron,''

- which are more difficult to restore than bones and fragments,

أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِي صُدُورِكُمْ ... 

Or some created thing that is yet greater (or harder) in your breasts.

Ibn Ishaq narrated from Ibn Abi Najih from Mujahid, "I asked Ibn Abbas about that, and he said: `This is death.'''

Atiyah reported that Ibn Umar explained of this Ayah:

"If you were dead I would still resurrect you.''

This was also the view of Sa`id bin Jubayr, Abu Salih, Al-Hasan, Qatadah, Ad-Dahhak and others.

This means that if you were to assume that you would become dead, which is the opposite of living, Allah will resurrect you when He wills, for nothing can stop Him when He wills a thing.

Mujahid said: "This means the heavens, earth and mountains.''

According to another report, "Whatever you want to be, go ahead, Allah will still resurrect you after you die.''

... فَسَيَقُولُونَ مَن يُعِيدُنَا ...

Then, they will say: "Who shall bring us back (to life)!''

meaning, who will resurrect us if we are stones or iron or some other strong created thing!

... قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ ...

Say: "He Who created you first!''

meaning, He Who created you when you were nothing, then you became human beings, walking about. He is able to create you anew, no matter what you have become.

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)

... فَسَيُنْغِضُونَ إِلَيْكَ رُؤُوسَهُمْ ...

Then, they will shake their heads at you,

Ibn Abbas and Qatadah said, "They will move their heads in a gesture of mockery.''

This view expressed by Ibn Abbas and Qatadah is;

what the Arabs understand from the language, because the word usedFasayunghidun indicates an up-and-down movement Nughad. A word derived from the same root, Naghd, is used to refer to the young of the ostrich, because when it walks, it walks quickly and moves its head. The same word is used to describe a tooth when it becomes loose and is detached from its place.

... وَيَقُولُونَ مَتَى هُوَ ...

and say: "When will that be!''

This shows that they thought it very unlikely that it would happen, as Allah says:

وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ

And they say: "When will this promise (i.e. Resurrection) be fulfilled, if you are truthful!'' (36:48)

يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا

Those who believe not therein seek to hasten it (the Hour). (42:18)

... قُلْ عَسَى أَن يَكُونَ قَرِيبًا ﴿٥١﴾

Say: "Perhaps it is near!''

meaning, beware of it, for it is at hand and will no doubt come to you, and what will be will be.

يَوْمَ يَدْعُوكُمْ ... 

On the Day when He will call you,

meaning the Lord, may He be blessed and exalted:

إِذَا دَعَاكُمْ دَعْوَةً مِّنَ الاٌّرْضِ إِذَآ أَنتُمْ تَخْرُجُونَ

When He will call you by a single call, behold, you will come out from the earth. (30:25),

meaning, when He commands you to come out from the earth, for nothing can oppose Him or prevent His command from being fulfilled. Rather, it is as He says:

وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

And Our commandment is but one as the twinkling of an eye. (54:50)

إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَآ أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُنْ فَيَكُونُ

Verily, Our Word unto a thing when We intend it, is only that We say unto it: "Be!'' - and it is. (16:40)

فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ

But it will be only a single Zajrah. When behold, they find themselves (on the surface of the earth) alive (after their death). (79:13-14),

meaning, it will be just one definitive command, then the people will have come out from the inside of the earth to its surface, as Allah says:

يَوْمَ يَدْعُوكُمْ  فَتَسْتَجِيبُونَ بِحَمْدِهِ ...

On the Day when He will call you, and you will answer with (words of) His praise.

meaning, you will all rise up in response to His command and in obedience to His will.

... وَتَظُنُّونَ ...

and you will think,

means, on the Day when you rise up from your graves,

... إِن لَّبِثْتُمْ ...

that you have stayed (in this earthly abode),

... إِلاَّ قَلِيلاً ﴿٥٢﴾

but a little while.

This is like the Ayah:

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا

The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning. (79:46)

Allah says:

يَوْمَ يُنفَخُ فِى الصُّورِ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً

يَتَخَـفَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلاَّ عَشْراً

نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلاَّ يَوْماً

The Day when the Trumpet will be blown: that Day, We shall gather the blue or blind-eyed with thirst. They will speak in a very low voice to each other (saying): "You stayed not longer than ten (days).'' We know very well what they will say, when the best among them in knowledge and wisdom will say: "You stayed no longer than a day!'' (20:102-104)

وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ كَذَلِكَ كَانُواْ يُؤْفَكُونَ

And on the Day that the Hour will be established, they will swear that they stayed not but an hour - thus were they ever deluded. (30:55)

قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ

قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ

قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ

He will say: "What number of years did you stay on earth!''

They will say: "We stayed a day or part of a day. Ask of those who keep account.''

He will say: "You stayed not but a little, if you had only known!'' (23:112-114)

53.

Previous 49-52 وَقُل لِّعِبَادِى يَقُولُواْ الَّتِى هِىَ أَحْسَنُ إِنَّ الشَّيْطَـنَ يَنزَغُ بَيْنَهُمْ إِنَّ الشَّيْطَـنَ كَانَ لِلإِنْسَـنِ عَدُوًّا مُّبِينًا And say to My servants that they should say those words that are best. (Because) Shaytan verily, sows a state of conflict and disagreement among them. Surely, Shaytan is to man a plain enemy.   Next 54-55

People should speak Good Words with Politeness

Allah commands:

وَقُل لِّعِبَادِي يَقُولُواْ الَّتِي هِيَ أَحْسَنُ إِنَّ الشَّيْطَانَ يَنزَغُ بَيْنَهُمْ إِنَّ الشَّيْطَانَ كَانَ لِلإِنْسَانِ عَدُوًّا مُّبِينًا ﴿٥٣﴾ 

And say to My servants that they should say those words that are best. (Because) Shaytan verily, sows a state of conflict and disagreement among them. Surely, Shaytan is to man a plain enemy.

Allah commands His servant Muhammad to tell the believing servants of Allah that they should address one another in their conversations and discussions with the best and politest of words, for if they do not do that, Shaytan will sow discord among them, and words will lead to actions, so that evil and conflicts and fights will arise among them. For Shaytan is the enemy of Adam and his descendants, and has been since he refused to prostrate to Adam. His enmity is obvious and manifest. For this reason it is forbidden for a man to point at his Muslim brother with an iron instrument, forShaytan may cause him to strike him with it.

Imam Ahmad recorded that Abu Hurayrah said:

"The Messenger of Allah said:

لَا يُشِيرَنَّ أَحَدُكُمْ إِلَى أَخِيهِ بِالسِّلَاحِ، فَإِنَّهُ لَا يَدْرِي أَحَدُكُمْ لَعَلَّ الشَّيْطَانَ أَنْ يَنْزِعَ فِي يَدِهِ فَيَقَعَ فِي حُفْرَةٍ مِنَ النَّار

No one of you should point at his brother with a weapon, for he does not know whether Shaytan will cause him to strike him with it and thus be thrown into a pit of Fire.

Al-Bukhari and Muslim recorded this Hadith with the chain of narration from Abdur-Razzaq.

************************************

وَيَقولونَ مَتىٰ هٰذَا الوَعدُ إِن كُنتُم صٰدِقينَ {21:38}

اور کہتے ہیں کب ہو گا یہ وعدہ اگر تم سچے ہو [۴۵]

And they say: when cometh this torment if ye are truth- tellers!

یعنی کہتے رہتے ہو کہ قیامت آئے گی اور سب کافر ہمیشہ کےلئے دوزخ میں جلیں گے ۔ آخر یہ وعدہ کب پورا ہو گا اگر سچے ہو تو قیامت اور جہنم کو ابھی کیوں نہیں بلا لیتے۔

لَو يَعلَمُ الَّذينَ كَفَروا حينَ لا يَكُفّونَ عَن وُجوهِهِمُ النّارَ وَلا عَن ظُهورِهِم وَلا هُم يُنصَرونَ {21:39}

اگر جان لیں یہ منکر اُس وقت کو کہ نہ روک سکیں گے اپنے منہ سے آگ اور نہ اپنی پیٹھ سے اور نہ اُنکو مدد پہنچے گی

If only those who disbelieve have known of the time when they shall not be able to ward off from their faces the Fire nor from their backs, nor shall they be succoured!

بَل تَأتيهِم بَغتَةً فَتَبهَتُهُم فَلا يَستَطيعونَ رَدَّها وَلا هُم يُنظَرونَ {21:40}

کچھ نہیں وہ آئے گی اُن پر ناگہاں پھر انکے ہوش کھو دیگی پھر نہ پھیر سکیں گے اُسکو اور نہ اُنکو فرصت ملے گی [۴۶]

Aye! it would come upon them on a sudden and shall dumbfound them; they shall not be able to avert it, nor shall they be respited.

یعنی اگر ان پر حقیقت منکشف ہو جائے اور اس ہولناک گھڑی کو ٹھیک ٹھیک سمجھ لیں تو کبھی ایسی درخواست نہ کریں۔ یہ باتیں اس وقت بے فکری میں سوجھ رہی ہیں ،جب وہ وقت سامنے آ جائے گا کہ آگے پیچھے ہر طرف سے آگ گھیرے ہو گی تو نہ کسی طرف سے اسکو دفع کر سکیں گے ، نہ کہیں سے مدد پہنچے گی ، نہ مہلت ملے گی ، نہ پہلے سے اس کا کامل اندازہ ہو گا۔ اس کے اچانک سامنے آ جانے سے ہوش باختہ ہو جائیں گے تب پتہ چلے گا کہ جس چیز کی ہنسی کرتے تھے وہ حقیقت ثابتہ تھی۔

They say, “When will this promise be (fulfilled), if you are true?”

Only if the disbelievers were to know the time when they will not (be able to) keep off the fire from their faces or from their backs, nor will they be helped.

Rather, it will come upon them suddenly and will baffle them. So they will not be able to turn it back, nor will they be given respite.

Tafsir al-Jalalayn :

And they say, ‘When will this promise, of resurrection, be [fulfilled], if you are truthful?’, about it.

[God] exalted be He, says: If those who disbelieved only knew of the time when they shall not [be able to] ward off, repel, the Fire from their faces, nor from their backs, nor shall they be helped, [nor] shall they be protected from it at the Resurrection (the response to the [conditional particle] law, ‘if only’, is [something along the lines of] ‘they would not have said that’).

Nay, but it, the Resurrection, shall come upon them suddenly, dumbfounding them, confusing them, and they shall not be able to ward it off, nor shall they be granted any respite, [nor shall they] be given any [extra] time to make a repentance or offer an excuse.

Tafsir Ibn Kathir:

38.	Previous 36-37 وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ And they say: "When will this promise (come to pass), if you are truthful.''
39.	لَوْ يَعْلَمُ الَّذِينَ كَفَرُواْ حِينَ لاَ يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلاَ عَن ظُهُورِهِمْ وَلاَ هُمْ يُنصَرُونَ 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, and they will not be helped.
40.	بَلْ تَأْتِيهِم بَغْتَةً فَتَبْهَتُهُمْ فَلاَ يَسْتَطِيعُونَ رَدَّهَا وَلاَ هُمْ يُنظَرُونَ Nay, it will come upon them all of a sudden and will perplex them, and they will have no power to avert it nor will they get respite.   Next 41-43

The Idolators seek to hasten on the Punishment

Allah also tells us how the idolators seek to hasten punishment upon themselves, out of denial, rejection, disbelief, stubbornness and a belief that it will never happen.

He says:

وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ ﴿٣٨﴾ 

And they say: "When will this promise (come to pass), if you are truthful''.

And Allah says:

لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلَا 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,

meaning, if only they knew for certain that it will inevitably come to pass, they would not seek to hasten it. If only they knew how the torment will overwhelm them from above them and from beneath their feet.

لَهُمْ مِّن فَوْقِهِمْ ظُلَلٌ مِّنَ النَّارِ وَمِن تَحْتِهِمْ ظُلَلٌ

They shall have coverings of Fire, above them and coverings (of Fire) beneath them. (39:16)

لَهُم مِّن جَهَنَّمَ مِهَادٌ وَمِن فَوْقِهِمْ غَوَاشٍ

Theirs will be a bed of Hell (Fire), and over them coverings (of Hellfire). (7:41)

And in this Ayah Allah says:

... حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلَا عَن ظُهُورِهِمْ ...

when they will not be able to ward off the Fire from their faces, nor from their backs,

And Allah says:

سَرَابِيلُهُم مِّن قَطِرَانٍ وَتَغْشَى وُجُوهَهُمْ النَّارُ

Their garments will be of tar, and fire will cover their faces. (14:50)

The torment will surround them on all sides,

... وَلَا هُمْ يُنصَرُونَ ﴿٣٩﴾

and they will not be helped.

means, and they will have no helper. This is like the Ayah:

وَمَا لَهُم مِّنَ اللَّهِ مِن وَاقٍ

And they have no guardian against Allah. (13:34)

بَلْ تَأْتِيهِم بَغْتَةً ... 

Nay, it will come upon them all of a sudden,

means, the Fire will come upon them suddenly, i.e., it will take them by surprise.

... فَتَبْهَتُهُمْ ...

and will perplex them,

means, it will scare them, and they will succumb to it in confusion, not knowing what they are doing.

... فَلَا يَسْتَطِيعُونَ رَدَّهَا ...

and they will have no power to avert it,

means, they will have no means of doing so.

... وَلَا هُمْ يُنظَرُونَ ﴿٤٠﴾

nor will they get respite.

means, it will not be delayed for them even for an instant.

************************************

وَيَقولونَ مَتىٰ هٰذَا الوَعدُ إِن كُنتُم صٰدِقينَ {27:71}

اور کہتے ہیں کب ہوگا یہ وعدہ اگر تم سچے ہو [۹۹]

And they say: when will this Promise be fufilled if ye say sooth?

یعنی آخر وہ قیامت کب آئے گی؟ اور جس عذاب کی دھمکیاں دی جارہی ہیں کب نازل ہو گا؟

قُل عَسىٰ أَن يَكونَ رَدِفَ لَكُم بَعضُ الَّذى تَستَعجِلونَ {27:72}

تو کہہ کیا بعید ہے جو تمہاری پیٹھ پر پہنچ چکی ہو بعضی وہ چیز جس کی جلدی کر رہے ہو [۱۰۰]

Say thou: belike close behind you may be some of that which ye would hasten on.

یعنی گھبراؤ نہیں، وعدہ پورا ہو کر رہے گا۔ اور کچھ بعید نہیں کہ وعدہ کا کچھ حصہ قریب ہی آ لگا ہو، (چنانچہ زیادہ دن نہ گذرے کہ "بدر" میں سزا کی ایک قسط پہنچ گئ) رہی قیامت کبریٰ، سو اس کے بھی بعض آثار و علامات ظاہر ہونے شروع ہو گئے۔

وَإِنَّ رَبَّكَ لَذو فَضلٍ عَلَى النّاسِ وَلٰكِنَّ أَكثَرَهُم لا يَشكُرونَ {27:73}

اور تیرا رب تو فضل رکھتا ہے لوگوں پر پر ان میں بہت لوگ شکر نہیں کرتے [۱۰۱]

And verily thine Lord is full of grace for mankind, but most of them give not thanks.

یعنی حق تعالیٰ اپنے فضل سے اگر عذاب میں تاخیر کرتا ہے تو چاہئے تھا اس مہلت کو غنیمت سمجھتے اور اس کی مہربانی کے شکر گذار ہو کر ایمان و عمل صالح کا راستہ اختیار کرتے۔ لیکن وہ اس کے خلاف ناشکری کرتے اور اپنے منہ سے عذاب مانگتے ہیں۔

وَإِنَّ رَبَّكَ لَيَعلَمُ ما تُكِنُّ صُدورُهُم وَما يُعلِنونَ {27:74}

اور تیرا رب جانتا ہے جو چھپ رہا ہے انکے سینوں میں اور جو کچھ کہ ظاہر کرتے ہیں

And verily thine Lord knoweth whatsoever their breasts conceal and whatsoever they make known.

وَما مِن غائِبَةٍ فِى السَّماءِ وَالأَرضِ إِلّا فى كِتٰبٍ مُبينٍ {27:75}

اور کوئی چیز نہیں جو غائب ہو آسمان اور زمین میں مگر موجود ہے کھلی کتاب میں [۱۰۲]

And naught there is hidden in the heaven or the earth but it is in a Manifest Book.

یعنی تمہارے ظاہری و پوشیدہ اعمال، دلوں کے بھید، نیتیں، ارادے، اور زمین و آسمان کے چھپے سے چھپے راز سب اللہ تعالیٰ کے علم میں حاضر اور اس کے دفتر میں درج ہیں۔ ہر بات اسی کے موافق اپنے اپنے وقت پر وقوع پذیر ہو گی۔ جلدی مچانے یا دیر لگانے سے کچھ حاصل نہیں۔ جو چیز علم الہٰی میں طے شدہ ہے جلد یا بدیر اپنے وقت پر آئے گی اور ہر ایک کو اس کے عمل اور نیت و عزم کے موافق پھل مل کر رہے گا۔

They say, “When shall this promise come to pass if you are true?”

Say, “It is not unlikely that some part of that (punishment) which you are asking to come soon is already following you closely.”

And surely, your Lord is graceful for the mankind, but most of the people are not grateful.

Of course, your Lord knows for sure what their hearts conceal and what they reveal.

There is nothing hidden in the heavens and the earth that is not (recorded) in a manifest book.

Tafsir al-Jalalayn :

And they say, ‘When will this promise, of chastisement, be, if you are truthful?’, regarding it.

Say: ‘It may be that part of what you seek to hasten on is close behind you’ — so they were slain at Badr and the remaining chastisement will come to them after death.

And surely your Lord is bountiful to mankind, an example of which is His deferring chastisement for the disbelievers, but most of them are not thankful — disbelievers are not grateful for the deferring of chastisement since they reject [the fact] that it will ever come to pass.

And surely your Lord knows what their hearts conceal, [what these] hide, and what they proclaim, by their tongues.

And there is not a thing hidden in the heaven and the earth (the hā’ [tā’ marbūta] of ghā’ibatun is hyperbole, in other words, anything that is completely hidden from people) but it is in a manifest Book, namely, [in] the Preserved Tablet (al-lawh al-mahfūz) and in God’s concealed knowledge, an example of which is the [time of the] chastising of the disbelievers.

Tafsir Ibn Kathir:

71.	Previous 67-70 وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ And they say: "When this promise, if you are truthful!''
72.	قُلْ عَسَى أَن يَكُونَ رَدِفَ لَكُم بَعْضُ الَّذِى تَسْتَعْجِلُونَ Say: "Perhaps that which you wish to hasten on, may be close behind you.''
73.	وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَشْكُرُونَ Verily, your Lord is full of grace for mankind, yet most of them do not give thanks.
74.	وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ And verily, your Lord knows what their breasts conceal and what they reveal.
75.	وَمَا مِنْ غَآئِبَةٍ فِى السَّمَآءِ وَالاٌّرْضِ إِلاَّ فِى كِتَـبٍ مُّبِينٍ And there is nothing hidden in the heaven and the earth but it is in a Clear Book.   Next 76-81

Allah tells us about how the idolators asked about the Day of Resurrection, but thought it unlikely that it would ever come to pass.

وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ ﴿٧١﴾ 

And they say: "When (will) this promise (be fulfilled), if you are truthful!''

Allah said, responding to them:

قُلْ... 

Say, (`O Muhammad,')

... عَسَى أَن يَكُونَ رَدِفَ لَكُم بَعْضُ الَّذِي تَسْتَعْجِلُونَ ﴿٧٢﴾

Perhaps that which you wish to hasten on, may be close behind you.

Ibn Abbas said, "That which you wish to hasten on has come close to you, or some of it has come close.''

This was also the view of Mujahid, Ad-Dahhak, Ata Al-Khurasani, Qatadah and As-Suddi.

This is also what is meant in the Ayat:

وَيَقُولُونَ مَتَى هُوَ قُلْ عَسَى أَن يَكُونَ قَرِيبًا

And they say: "When will that be!'' Say: "Perhaps it is near!'' (17:51)

يَسْتَعْجِلُونَكَ بِالْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَـفِرِينَ

They ask you to hasten on the torment. And verily, Hell, of a surety, will encompass the disbelievers. (29:54)

... عَسَى أَن يَكُونَ رَدِفَ لَكُم ...

may be close behind you.

means, it is being hastened for you. This was reported from Mujahid.

Then Allah says:

وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى النَّاسِ ... 

Verily, your Lord is full of grace for mankind,

meaning, He abundantly bestows His blessings on them even though they wrong themselves, yet despite that they do not give thanks for those blessings, except for a few of them.

... وَلَكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ ﴿٧٣﴾

yet most of them do not give thanks.

وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ ﴿٧٤﴾ 

And verily, your Lord knows what their breasts conceal and what they reveal.

means, He knows what is hidden in their hearts just as He knows what is easily visible.

سَوَآءٌ مِّنْكُمْ مَّنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ

It is the same (to Him) whether any of you conceals his speech or declares it openly. (13:10)

يَعْلَمُ السِّرَّ وَأَخْفَى

He knows the secret and that which is yet more hidden. (20: 7)

أَلا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. (11:5)

Then Allah tells us that He is the Knower of the unseen in the heavens and on earth, and that He is the Knower of the unseen and the seen, i.e., that which is unseen by His servants and that which they can see.

And Allah says:

وَمَا مِنْ غَائِبَةٍ ... 

and there is nothing hidden,

Ibn Abbas said, "This means, there is nothing

... فِي السَّمَاء وَالْأَرْضِ إِلَّا فِي كِتَابٍ مُّبِينٍ ﴿٧٥﴾

in the heaven and the earth but it is in a Clear Book.

This is like the Ayah,

أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِى السَّمَآءِ وَالاٌّرْضِ إِنَّ ذلِكَ فِى كِتَـبٍ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ

Know you not that Allah knows all that is in the heaven and on the earth! Verily, it is (all) in the Book. Verily, that is easy for Allah. (22:70)

************************************

وَما أَرسَلنٰكَ إِلّا كافَّةً لِلنّاسِ بَشيرًا وَنَذيرًا وَلٰكِنَّ أَكثَرَ النّاسِ لا يَعلَمونَ {34:28}

اور تجھ کو جو ہم نے بھیجا سو سارے لوگوں کے واسطے خوشی اور ڈر سنانے کو لیکن بہت لوگ نہیں سمجھتے [۴۱]

And We have not sent thee save as a bearer of glad tidings and a warner Unto all mankind; but most of man kind know not.

یہ توحید کے ساتھ رسالت کا ذکر کر دیا۔ یعنی آپ کا فرض اور آپ کی بعثت کی غرض یہ ہی ہے کہ نہ صرف عرب کو بلکہ تمام دنیا کے لوگوں کو ان کے نیک و بد سے آگاہ کر دیں سو کر دیا۔ جو نہیں سمجھتے وہ جانیں۔ سمجھدار آدمی تو اپنے نفع و نقصان کو سچ کر آپ کی بات کو ضرور مانیں گے۔ ہاں دنیا میں کثرت جاہلوں اور ناسمجھوں کی ہے۔ ان کے دماغوں میں کہاں گنجائش ہے کہ کارآمد باتوں کی قدر کریں۔

وَيَقولونَ مَتىٰ هٰذَا الوَعدُ إِن كُنتُم صٰدِقينَ {34:29}

اور کہتے ہیں کب ہے یہ وعدہ اگر تم سچے ہو [۴۲]

And they say: when is this promise to be fulfilled if ye say sooth?

یعنی جس گھڑی سے ڈراتے ہو وہ کب آئے گی۔ اگر سچے ہو تو جلدی لا کر دکھلا دو۔

قُل لَكُم ميعادُ يَومٍ لا تَستَـٔخِرونَ عَنهُ ساعَةً وَلا تَستَقدِمونَ {34:30}

تو کہہ تمہارے لیے وعدہ ہے ایک دن کا نہ دیر کرو گے اس سے ایک گھڑی نہ جلدی [۴۳]

Say thou: the appointment to you is for a Day which ye cannot put back for one hour nor can ye anticipate.

یعنی گھبراؤ نہیں جس دن کا وعدہ ہے ضرور آ کر رہے گا۔ جب آئے گا تو ایک منٹ کی مہلت نہ ملے گی جلدی مچانے کے بجائے اس کی ضرورت ہے کہ اس وقت کے آنے سے پہلے کچھ تیاری کر رکھو۔

وَقالَ الَّذينَ كَفَروا لَن نُؤمِنَ بِهٰذَا القُرءانِ وَلا بِالَّذى بَينَ يَدَيهِ ۗ وَلَو تَرىٰ إِذِ الظّٰلِمونَ مَوقوفونَ عِندَ رَبِّهِم يَرجِعُ بَعضُهُم إِلىٰ بَعضٍ القَولَ يَقولُ الَّذينَ استُضعِفوا لِلَّذينَ استَكبَروا لَولا أَنتُم لَكُنّا مُؤمِنينَ {34:31}

اور کہنے لگے منکر ہم ہر گز نہ مانیں گے اس قرآن کو اور نہ اس سے اگلے کو [۴۴] اور کبھی تو دیکھے جبکہ گنہگار کھڑے کئے جائیں اپنے رب کے پاس ایک دوسرے پر ڈالتا ہے بات کو [۴۵] کہتے ہیں وہ لوگ جو کمزور سمجھے جاتے تھے بڑائی کرنے والوں کو اگر تم نہ ہوتے تو ہم ایمان دار ہوتے [۴۶]

And those who disbelieve say: we shall by no means believe in this Qur'an nor in that which hath been before it. Would that thou couldst see when the wrong-doers shall be made to stand before their Lord! They shall cast back the word one to another; those who were deemed weak will say Unto those who were stiff-necked: had it not been for you, surely we should have been believers.

دنیا میں جو لوگ نیچے کے طبقہ میں شمار ہوتے تھے اور دوسروں کے پیچھے چلتے تھے وہ اپنے بڑے سرداروں کو الزام دیں گے کہ تم نے ہمیں اس مصیبت میں پھنسوایا۔ تمہاری روک نہ ہوتی تو ہم ضرور پیغمبروں کی بات مان لیتے۔ اور یہ دن دیکھنا نہ پڑتا۔

یعنی جیسے ناکامیابی کے وقت ہوتا ہے کہ ہر ایک دوسرے کو ناکامیابی کا سبب گردانتا ہے۔ محشر میں بھی کفار ایک دوسرے کو مورد الزام بنائیں گے۔ جس کی تفصیل آگے آتی ہے۔

یعنی ہم نہ قرآن کو مانیں نہ اگلی کتابوں کو جنہیں تم آسمانی کتابیں بتلاتے ہو۔ مثلاً توریت و انجیل وغیرہ یہ سب ایک ہی تھیلی کے چٹّے بٹے ہیں۔ جہاں دیکھو وہ ہی حساب کتاب اور قیامت کا مضمون۔ سو ان چیزوں کو ہم ہرگز تسلیم کرنے والے نہیں۔

قالَ الَّذينَ استَكبَروا لِلَّذينَ استُضعِفوا أَنَحنُ صَدَدنٰكُم عَنِ الهُدىٰ بَعدَ إِذ جاءَكُم ۖ بَل كُنتُم مُجرِمينَ {34:32}

کہنے لگے بڑائی کرنے والے ان سے جو کہ کمزر گنے گئے تھے کیا ہم نے روکا تم کو حق بات سے تمہار ے پاس پہنچ چکنے کے بعد کوئی نہیں تم ہی تھے گنہگار [۴۷]

Those who were stiff-necked will say Unto those who were deemed weak: was it we who prevented you from the guidance after it had come Unto you? Aye! ye have been guilty yourselves.

یعنی جب تمہارے پاس حق بات پہنچ گئ اور سمجھ میں آ گئ تھی کیوں قبول نہ کی۔ کیا ہم نے زبردستی تمہارے دلوں کو ایمان و یقین سے روک دیا تھا۔ چاہیئے تھا کہ کسی کی پروا نہ کر کے حق کو قبول کر لیتے۔ اب اپنا جرم دوسروں کے سر کیوں رکھتے ہو۔

وَقالَ الَّذينَ استُضعِفوا لِلَّذينَ استَكبَروا بَل مَكرُ الَّيلِ وَالنَّهارِ إِذ تَأمُرونَنا أَن نَكفُرَ بِاللَّهِ وَنَجعَلَ لَهُ أَندادًا ۚ وَأَسَرُّوا النَّدامَةَ لَمّا رَأَوُا العَذابَ وَجَعَلنَا الأَغلٰلَ فى أَعناقِ الَّذينَ كَفَروا ۚ هَل يُجزَونَ إِلّا ما كانوا يَعمَلونَ {34:33}

اور کہنے لگے وہ لوگ جو کمزور گنے گئے تھے بڑائی کرنے والوں کو کوئی نہیں پر فریب سے رات دن کے جب تم ہم کو حکم کیا کرتے کہ ہم نہ مانیں اللہ کو اور ٹھہرائیں اسکے ساتھ برابر کے ساجھی [۴۸] اور چھپے چھپے پچتانے لگے جب دیکھ لیا عذاب [۴۹] اور ہم نے ڈالے ہیں طوق گردنوں میں منکروں کے [۵۰] وہی بدلہ پاتے ہیں جو عمل کرتے تھے [۵۱]

And those who were deemed weak will say Unto those who were stiff necked: aye, it was your plotting by night and by day, When ye were commanding us that we should disbelieve in Allah and set up peers Unto Him. And they Will keep secret their shame when they behold the torment. And We shall place shackles on the necks of those who disbelieved. They shall be requited not save according to that which they had been working.

یعنی بیشک تم نے زبردستی مجبور تو نہ کیا تھا۔ مگر رات دن مکر و فریب اور مغویانہ تدبیر سے ہم کو بہکاتے پھسلاتے رہتے تھے۔ جب ملے یہ ہی تلقین کی کہ ہم پیغمبروں کے ارشاد کے موافق خدا کو ایک نہ مانیں۔ بلکہ بعض مخلوقات کو بھی اس کا مماثل اور برابر کا شریک سمجھیں۔ آخر تمہاری شب و روز کی ترغیب و ترہیب کا کہاں تک اثر نہ ہوتا۔

یعنی جو عمل کیے تھے آج وہ اس سزا کی صورت میں ظاہر ہو رہے ہیں۔ جیسا کرنا ویسا بھرنا۔

گردنوں میں طوق اور ہاتھ پاؤں میں زنجیریں پڑی ہوں گی۔

یعنی جس وقت ہولناک عذاب سامنے آئے گا تابعین اور متبوعین دونوں اپنے اپنے دل میں پچتائیں گے ہر ایک محسوس کرے گا کہ واقعی میں مجرم اور قصور وار ہوں لیکن شرم کے مارے ایک دوسرے پر ظاہر نہ کریں گے اور شدید اضطراب و خوف سے شاید بولنے کی قدرت بھی نہ ہو۔

We did not send you (O prophet,) but to the entire mankind, as a bearer of good news and as a warner, but most people do not know.

They say, “ When will this promise (of the Day of Judgment) be fulfilled, if you are truthful?”

Say, “You hold an appointment for a day that you can neither put back for a while, nor can you put it forward.

Those who disbelieve say, “We will never believe in this Qur’ān, nor in that which was before it.” But if only you could see when the wrongdoers will be made to stand before their Lord, repulsing words (of blame) to one another! Those who were held as weak will say to the overbearing, “Had you not been there, we would have been believers.”

Those who were overbearing will say to those weak, “Had we stopped you from (accepting) guidance after it came to you? Rather, you yourselves were guilty.”

And those weak will say to those overbearing, “But (it was your) intriguing day and night (that stopped us from accepting guidance), when you were directing us to disbelieve in Allah and to set up rivals to Him.” And all of them will conceal (their) regrets when they will see the punishment. And We will place iron-collars around the necks of those who disbelieved. They will not be recompensed except for what they used to do.

Tafsir al-Jalalayn :

And We did not send you except to all (kāffatan is a circumstantial qualifier referring to al-nās, ‘mankind’, and is made to precede [li’l-nās] because of the importance attached to it) of mankind [both] as a bearer of good tidings, to believers, of Paradise, and a warner, to the disbelievers, of chastisement, but most people, such as the disbelievers of Mecca, do not know, this.

And they say, ‘When shall this promise, of chastisement, be [fulfilled], if you are being truthful?’, concerning it.

Say: ‘Yours is the tryst of a Day which you can neither defer nor advance by a single hour’, and this is the Day of Resurrection.

And those who disbelieve, from among the people of Mecca, say, ‘We will not believe in this Qur’ān, nor in that which was [revealed] before it’ — in other words, what preceded it, such as the Torah and the Gospel, both of which contain proofs of the Resurrection — because they reject the truth of this [last]. God, exalted be He, says of them: But if you were to see, O Muhammad (s), when the evildoers, the disbelievers, are brought to stand before their Lord, bandying arguments against one another. Those who were oppressed — the followers — will say to those who were arrogant — the leaders: ‘Had it not been for you, barring us from faith, we would have been believers’, in the Prophet.

Those who were arrogant will say to those who were oppressed, ‘Was it us who barred you from guidance after it had come to you?, Nay! Rather you were guilty’, of your own accord.

And those who were oppressed will say to those who were arrogant, ‘Nay, but [it was your] scheming night and day, in other words, [such were] your schemes against us during both [of these times], when you used to command us to disbelieve in God and set up partners with Him’. And they, that is, the two parties, will conceal their remorse, for not having believed in Him, when they see the chastisement, in other words, each person will hide it [his remorse] from the next for fear of being reviled; and We will place fetters around the necks of the disbelievers, [while they are] in the Fire. Shall they be requited except, the requital, for what they used to do?, in the world.

Tafsir Ibn Kathir:

28.	Previous 24-27 وَمَآ أَرْسَلْنَـكَ إِلاَّ كَآفَّةً لِّلنَّاسِ بَشِيراً وَنَذِيراً وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ We have not sent you except as a giver of glad tidings and a warner to all mankind, and most of men know not.
29.	وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ And they say: "When is this promise if you are truthful!''
30.	قُل لَّكُم مِّيعَادُ يَوْمٍ لاَّ تَسْتَـَخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ Say: "The appointment to you is for a Day, which you cannot put back for an hour nor put forward.'' Next 31-33

The Prophet was sent to all of Mankind 

Allah says to His servant and Messenger Muhammad:

وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا ... 

And We have not sent you except as a giver of glad tidings and a warner to all mankind,

i.e., to all of creation among those who are accountable for their deeds. This is like theAyah:

قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا

Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah.'' (7:158)

تَبَارَكَ الَّذِى نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَـلَمِينَ نَذِيراً

Blessed be He Who sent down the Criterion to His servant that he may be a warner to the all creatures. (25:1)

... بَشِيرًا وَنَذِيرًا ...

a giver of glad tidings and a warner

means, to bring the glad tidings of Paradise to those who obey you and to warn of the fire of Hell to those who disobey you.

This is like the Ayat:

... وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ﴿٢٨﴾

and most of men know not.

وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

And most of mankind will not believe even if you desire it eagerly. (12:103)

وَإِن تُطِعْ أَكْثَرَ مَن فِى الاٌّرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ

And if you obey most of those on the earth, they will mislead you far away from Allah's path. (6:116)

Muhammad bin Ka`b said concerning the Ayah: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ (And We have not sent you except to all mankind) meaning, to all the people.

Qatadah said concerning this Ayah,

"Allah, may He be exalted, sent Muhammad to both the Arabs and the non-Arabs, so the most honored of them with Allah is the one who is most obedient to Allah.''

In the Two Sahihs it was reported that Jabir, may Allah be pleased with him said,

"The Messenger of Allah said:

أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، فَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَلِّ، وَأُحِلَّتْ لِيَ الْغَنَائِمُ وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَى النَّاسِ عَامَّة

I have been given five things which were not given to any of the Prophets before me.

-        I have been aided by fear (the distance of) a month's journey.

-        The entire earth has been made a Masjid and a means of purification for me, so that when the time for prayer comes, any man of my Ummah should pray.

-        The spoils of war have been made permissible for me, whereas they were not permitted for any before me.

-        I have been given the power of intercession; and

-        the Prophets before me were sent to their own people, but I have been sent to all of mankind.''

It was also recorded in the Sahih that the Messenger of Allah said:

بُعِثْتُ إِلَى الْأَسْوَدِ وَالْأَحْمَر

I have been sent to the black and the red.

Mujahid said, "This means to the Jinn and to mankind.''

Others said that it meant the Arabs and the non-Arabs.

Both meanings are correct.

How the Disbelievers asked about when the Resurrection would happen, and the Response to Them

Allah tells us how the disbelievers believed it unlikely that the Hour would ever come to pass:

وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ ﴿٢٩﴾ 

And they say: "When is this promise if you are truthful!''

This is like the Ayah:

يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواْ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ

Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth... (42:18)

Then Allah says:

قُل لَّكُم مِّيعَادُ يَوْمٍ لَّا تَسْتَأْخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ ﴿٣٠﴾ 

Say: "The appointment to you is for a Day, which you cannot for an hour move back nor forward.''

meaning, `you have an appointed time which is fixed and cannot be changed or altered. When it comes, you will not be able to put it back or bring it forward,' as Allah says:

إِنَّ أَجَلَ اللَّهِ إِذَا جَآءَ لاَ يُؤَخَّرُ

Verily, the term of Allah when it comes, cannot be delayed. (71:4)

وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ  - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ

And We delay it only for a term (already) fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed. (11:104-105)

31.	Previous 28-30 وَقَالَ الَّذِينَ كَفَرُواْ لَن نُّؤْمِنَ بِهَـذَا الْقُرْءَانِ وَلاَ بِالَّذِى بَيْنَ يَدَيْهِ And those who disbelieve say: "We believe not in this Qur'an nor in that which was before it.'' وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ But if you could see when the wrongdoers are made to stand before their Lord, how they will cast the (blaming) word one to another! الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!''
32.	قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءَكُمْ And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you? بَلْ كُنتُمْ مُّجْرِمِينَ Nay, but you were criminals.''
33.	وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!'' وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ And each of them (parties) will conceal their own regrets, when they behold the torment. وَجَعَلْنَا الاٌّغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ And We shall put iron collars round the necks of those who disbelieved. هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ  Are they requited aught except what they used to do!   Next 34-39

How the Disbelievers have agreed in this World to deny the Truth, and how They will dispute with One Another on the Day of Resurrection

Allah tells us about the excessive wrongdoing and stubbornness of the disbelievers, and their insistence on not believing in the Holy Qur'an and what it tells them about the Resurrection.

Allah says:

وَقَالَ الَّذِينَ كَفَرُوا لَن نُّؤْمِنَ بِهَذَا الْقُرْآنِ وَلَا بِالَّذِي بَيْنَ يَدَيْهِ ... 

And those who disbelieve say: "We believe not in this Qur'an nor in that which was before it.''

... وَلَوْ تَرَى إِذِ الظَّالِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ ...

But if you could see when the wrongdoers are made to stand before their Lord,

Allah threatens them and warns them of the humiliating position they will be in before Him, arguing and disputing with one another:

... يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُوا ...

how they will cast the (blaming) word one to another! Those who were deemed weak

this refers to the followers --

... لِلَّذِينَ اسْتَكْبَرُوا ...

to those who were arrogant –

this refers to the leaders and masters) --

... لَوْلَا أَنتُمْ لَكُنَّا مُؤْمِنِينَ ﴿٣١﴾

Had it not been for you, we should certainly have been believers!

meaning, `if you had not stopped us, we would have followed the Messengers and believed in what they brought.'

قَالَ الَّذِينَ اسْتَكْبَرُوا لِلَّذِينَ اسْتُضْعِفُوا ... 

And those who were arrogant will say to those who were deemed weak:

i.e. their leaders and masters, those who were arrogant, will say to them:

... أَنَحْنُ صَدَدْنَاكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَاءكُم ...

Did we keep you back from guidance after it had come to you?

meaning, `we did nothing more to you than to call you, and you followed us without any evidence or proof, and you went against the evidence and proof which the Messengers brought because of your own desires; it was your own choice.'

They will say:

... بَلْ كُنتُم مُّجْرِمِينَ ﴿٣٢﴾

"...Nay, but you were criminals.''

وَقَالَ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ ... 

Those who were deemed weak will say to those who were arrogant:

"Nay, but it was your plotting by night and day...''

meaning, `you used to plot against us night and day, tempting us with promises and false hopes, and telling us that we were truly guided and that we were following something, but all of that was falsehood and manifest lies.'

Qatadah and Ibn Zayd said: بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ, means, "You plotted by night and day.''

Malik narrated something similar from Zayd bin Aslam.

... إِذْ تَأْمُرُونَنَا أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَادًا ...

when you ordered us to disbelieve in Allah and set up rivals to Him!

means, `to set up gods as equal to Him, and you created doubts and confusion in our minds, and you fabricated far-fetched ideas with which to lead us astray.'

... وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ ...

And each of them (parties) will conceal their own regrets, when they behold the torment.

means, both the leaders and the followers will feel regret for what they did previously.

... وَجَعَلْنَا الْأَغْلَالَ فِي أَعْنَاقِ الَّذِينَ كَفَرُوا ...

And We shall put iron collars round the necks of those who disbelieved.

This is a chain which will tie their hands to their necks.

... هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا يَعْمَلُونَ ﴿٣٣﴾

Are they requited aught except what they used to do.

means, they will be punished according to their deeds: the leaders will be punished according to what they did, and the followers will be punished according to what they did.

قَالَ لِكُلٍّ ضِعْفٌ وَلَـكِن لاَّ تَعْلَمُونَ

He will say: "For each one there is double (torment), but you know not.'' (7:38)

Ibn Abi Hatim recorded that Abu Hurayrah, may Allah be pleased with him, said,

"The Messenger of Allah said:

إِنَّ جَهَنَّمَ لَمَّا سِيقَ إِلَيْهَا أَهْلُهَا تَلَقَّاهُمْ لَهَبُهَا، ثُمَّ لَفَحَتْهُمْ لَفْحَةً فَلَمْ يَبْقَ لَحْمٌ إِلَّا سَقَطَ عَلَى الْعُرْقُوب

When the people of Hell are driven towards it, it will meet them with its flames, then the Fire will burn their faces and the flesh will all fall to their hamstrings.''

************************************

أَوَلَم يَرَ الإِنسٰنُ أَنّا خَلَقنٰهُ مِن نُطفَةٍ فَإِذا هُوَ خَصيمٌ مُبينٌ {36:77}

کیا دیکھتا نہیں انسان کہ ہم نے اس کو بنایا ایک قطرہ سے پھر تبہی وہ ہو گیا جھگڑنے بولنے والا [۶۳]

Beholdest not man that We have created him from a sperm? Yet lo! he is a manifest disputer?

یعنی انسان اپنی اصل کو یاد نہیں رکھتا کہ وہ ایک ناچیز قطرہ تھا، خدا نے کیا سے کیا بنا دیا۔ اس پانی کی بوند کو وہ زور اور قوت گویائی عطا کی کہ بات بات پر جھگڑنے اور باتیں بنانے لگا۔ حتیٰ کہ آج اپنی حد سے بڑھ کر خالق کے مقابلہ میں خم ٹھونک کر کھڑا ہو گیا۔

وَضَرَبَ لَنا مَثَلًا وَنَسِىَ خَلقَهُ ۖ قالَ مَن يُحىِ العِظٰمَ وَهِىَ رَميمٌ {36:78}

اور بٹھلاتا ہے ہم پر ایک مثل اور بھول گیا اپنی پیدائش کہنے لگا کون زندہ کرے گا ہڈیوں کو جب کھوکھری ہو گئیں [۶۴]

And he propoundeth for us a similitude, and forgetteth his creation, He saith: who shall quicken the bones when they are decayed?

یعنی دیکھتے ہو! خدا پر کیسے فقرے چسپاں کرتا ہے۔ گویا اس قادر مطلق کو عاجز مخلوق کی طرح فرض کر لیا ہے جو کہا ہے کہ آخر جب بدن گل سڑ کر صرف ہڈیاں رہ گئیں وہ بھی بوسیدہ پرانی اور کھوکھری، تو انہیں دوبارہ کون زندہ کرے گا۔ ایسا سوال کرتے وقت اسے اپنی پیدائش یاد نہیں رہی ورنہ اس قطرہ ناچیز کو ایسے الفاظ کہنے کی جرأت نہ ہوتی۔ اپنی اصل پر نظر کر کے کچھ شرماتا اور کچھ عقل سے کام لے کر اپنے سوال کا جواب بھی حاصل کر لیتا جو اگلی آیت میں مذکور ہے۔

قُل يُحييهَا الَّذى أَنشَأَها أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلقٍ عَليمٌ {36:79}

تو کہہ ان کو زندہ کرے گا جس نے بنایا انکو پہلی بار اور وہ سب بنانا جانتا ہے [۶۵]

Say thou:" He shall quicken them Who brought them forth for the first time, and He is of every kind of creation the Knower!

یعنی جس نے پہلی مرتبہ ان ہڈیوں میں جان ڈالی اسے دوسری بار جان ڈالنا کیا مشکل ہے۔ بلکہ پہلے سے زیادہ آسان ہونا چاہئے۔ (وَہُوَاَہْوَنُ علیہ) اور اس قادر مطلق کے لئے تو سب ہی چیز آسان ہے پہلی مرتبہ ہو یا دوسری، وہ ہر طرح بنانا جانتا ہے اور بدن کے اجزاء اور ہڈیوں کے ریزے جہاں کہیں منتشر ہو گئے ہوں ان کا ایک ایک ذرہ اس کےعلم میں ہے۔

الَّذى جَعَلَ لَكُم مِنَ الشَّجَرِ الأَخضَرِ نارًا فَإِذا أَنتُم مِنهُ توقِدونَ {36:80}

جس نے بنا دی تم کو سبز درخت سے آگ پھر اب تم اس سے سلگاتے ہو [۶۶]

Who giveth you out of the green tree fire, and lo! ye kindle therewith.

یعنی اول پانی سے سبز و شاداب درخت تیار کیا پھر اسی تروتازہ درخت کو سکھا کر ایندھن بنادیا جس سے اب تم آگ نکال رہے ہو۔ پس جو خدا ایسی متضاد صفات کو ادل بدل کر سکتا ہے کیا وہ ایک چیز کی موت و حیات کے الٹ پھیر پر قادر نہیں؟ (تنبیہ) بعض سلف نے "شجر اخضر" (سبز درخت) سے خاص وہ درخت مراد لئے ہیں جن کی شاخوں کو آپس میں رگڑنے سے آگ نکلتی ہو۔ جیسے بانس کا درخت یا عرب میں مرخ اور عفار تھے۔ واللہ اعلم۔

أَوَلَيسَ الَّذى خَلَقَ السَّمٰوٰتِ وَالأَرضَ بِقٰدِرٍ عَلىٰ أَن يَخلُقَ مِثلَهُم ۚ بَلىٰ وَهُوَ الخَلّٰقُ العَليمُ {36:81}

کیا جس نے بنائے آسمان اور زمین نہیں بنا سکتا ان جیسے کیوں نہیں اور وہی ہے اصل بنانے والا سب کچھ جاننے والا [۶۷]

Is not He who created the heavens and the earth able to create the like of these? Yea! He is the Supreme Creator, the Knower.

یعنی جس نے آسمان و زمین جیس بڑی بڑی چیزیں پیدا کیں اسے ان کافروں جیسی چھوٹی چیزوں کا پیدا کر دینا کیا مشکل ہے۔

إِنَّما أَمرُهُ إِذا أَرادَ شَيـًٔا أَن يَقولَ لَهُ كُن فَيَكونُ {36:82}

اسکا حکم یہی ہے کہ جب کرنا چاہے کسی چیز کو تو کہے اس کو ہو وہ اسی وقت ہو جائے [۶۸]

His affair, when He intendeth a thing, is only that He saith Unto it: be, and it becometh.

یعنی کسی چھوٹی بڑی چیز کے پہلی مرتبہ یا دوبارہ بنانے میں اسے دقت ہی کیا ہو سکتی ہے اس کے ہاں تو بس ارادہ کی دیر ہے۔ جہاں کسی چیز کے پیدا کرنے کا ارادہ کیا اور کہا ہو جا! فورًا ہوئی رکھی ہے۔ ایک سیکنڈ کی تاخیر نہیں ہو سکتی۔ (تنبیہ) میرے خیال میں اس آیت کو پہلی آیت کے ساتھ ملا کر یوں بھی کہا جا سکتا ہے کہ پہلے خلق بدن کا ذکر تھا۔ یہاں نفخ روح کا مطلب سمجھا دیا۔ واللہ اعلم۔ راجع فوائد سورۃ الاسراء تحت بحث الروح۔

فَسُبحٰنَ الَّذى بِيَدِهِ مَلَكوتُ كُلِّ شَيءٍ وَإِلَيهِ تُرجَعونَ {36:83}

سو پاک ہے وہ ذات جس کے ہاتھ ہے حکومت ہر چیز کی اور اسی کی طرف پھر کر چلے جاؤ گے [۶۹]

Wherefore hallowed be He in whose hand is the governance of everything, and Unto whom ye shall be returned.

یعنی وہ اعلیٰ ترین ہستی جس کے ہاتھ میں فی الحال بھی اوپر سے نیچے تک تمام مخلوقات کی زمام حکومت ہے اور آئندہ بھی اسی کی طر ف سب کو لوٹ کر جانا ہے۔ پاک ہے عجز و سفہ اور ہر قسم کے عیب و نقص سے۔ تم سورۂ یٰسٓ وللہ الحمد والمنۃ۔

Did man not see that We have created him from a drop of semen? Then suddenly he stood as an open adversary (to Us). 

He has set up an argument about Us and forgot his creation. He said, “Who will give life to the bones when they are decayed?”

Say, “These will be revived by the same One who had created them for the first time, and who is fully aware of every creation,

- the One who created for you fire from the green tree, and in no time you kindle from it.”

Is it that the One who has created the heavens and the earth has no power to create ones like them? Why not? He is the Supreme Creator, the All-Knowing.

His practice, when He intends to do something, is no more than He says, “Be”, and it comes to be.

So, pure (from every fault) is the One in whose hand is the dominion of all things. And towards Him you are to be returned.

Tafsir al-Jalalayn :

Or has man — namely, [the like of] al-‘Āsī b. Wā’il — not seen, [has he not] realised, that We created him from a drop, of sperm [and so on in stages] until We made him powerful and strong. Then lo! he is an open adversary, severely antagonistic towards Us, [openly] making this manifest by his denial of resurrection.

And he strikes for Us a similitude, in this respect, and forgets [the manner of] his creation, from a sperm-drop, a thing more curious than his similitude; he says, ‘Who will revive the bones when they are rot?’, in other words, [when they have become] withered (He does not say ramīmatun, ‘decayed’, because it [ramīmun, ‘rot’] is a noun and not an adjective). It is reported that he [al-‘Āsī] took some withered bones and crushed them into pieces and said to the Prophet (s), ‘Do you think that God can revive these [bones] after they have decayed and become rot?’ And so the Prophet (s) said, ‘Yes indeed! And He will also throw you into the Fire’.

Say: ‘He will revive them Who originated them the first time, and He is Knower of all creation, [of every single] creature, generally and in detail, before and after it has been created —

He Who has made for you, and for all human beings, fire from the green tree, namely, [from] the markh and ‘afār [variety], or [from] all trees, except for the jujube (‘unnāb), and, behold, from it you kindle’, [from it] you strike fire: this is proof of the power [of God] to resurrect, for in this [example of the green tree] He has combined [the elements of] water, fire and wood; but neither the water extinguishes the fire, nor does the fire ignite the wood.

Is not He Who created the heavens and the earth, in all their immensity, able to create the like of them?, namely, human beings, in all their minuteness? Yes indeed, He is able to do this — God Himself replies here. And He is the Creator (khallāq means Creator of many things), the Knower, of all things.

His command, His affair, when He wills a thing, that is, [when He will] to create something, is just to say to it ‘Be’, and it is (a variant reading [for fa-yakūnu] has fa-yakūna, as a supplement to yaqūla, ‘to say’).

So glory be to Him in Whose hand is the dominion of all things (malakūt means mulk: the wāw and tā’ have been added for hyperbole) and to Whom you will be returned, restored, in the Hereafter.

Tafsir Ibn Kathir:

77.	Previous 74-76  أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent.
78.	وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ And he puts forth for Us a parable, and forgets his own creation. قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ He says: "Who will give life to these bones after they are rotten and have become dust!''
79.	قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!''
80.	الَّذِى جَعَلَ لَكُم مِّنَ الشَّجَرِ الاٌّخْضَرِ نَاراً فَإِذَآ أَنتُم مِّنْه تُوقِدُونَ He Who produces for you fire out of the green tree, when behold you kindle therewith.  Next 81-83

Mujahid, Ikrimah, Urwah bin Az-Zubayr, As-Suddi and Qatadah said,

"Ubayy bin Khalaf, may Allah curse him, came to the Messenger of Allah with a dry bone in his hand, which he was crumbling and scattering in the air, saying, `O Muhammad! Are you claiming that Allah will resurrect this.'

He said:

نَعَمْ، يُمِيتُكَ اللهُ تَعَالَى، ثُمَّ يَبْعَثُكَ، ثُمَّ يَحْشُرُكَ إِلَى النَّار

Yes, Allah, may He be exalted, will cause you to die, then He will resurrect you and will gather you into the Fire.''

Then these Ayat at the end of Surah Yasin were revealed:

أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ ... 

Does not man see that We have created him from Nutfah. -- until the end of the Surah.

Ibn Abi Hatim recorded that Ibn Abbas, may Allah be pleased with him, said,

"Al-`As bin Wa'il took a bone from the bed of a valley and crumbled it in his hand, then he said to the Messenger of Allah: `Will Allah bring this back to life after it has disintegrated.'

The Messenger of Allah said:

نَعَمْ، يُمِيتُكَ اللهُ، ثُمَّ يُحْيِيكَ، ثُمَّ يُدْخِلُكَ جَهَنَّم

Yes, Allah will cause you to die, then He will bring you back to life, then He will make you enter Hell.

Then the Ayat at the end of Surah Yasin were revealed.''

This was recorded by Ibn Jarir from Sa`id bin Jubayr.

Whether these Ayat were revealed about Ubayy bin Khalaf or Al-`As bin Wa'il, or both of them, they apply to all those who deny the resurrection after death. The definite article "Al'' in أَوَلَمْ يَرَ الْإِنسَانُ (Does not man (Al-Insan) see...) is generic, applying to all those who deny the Resurrection.

... أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ ﴿٧٧﴾

that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent.

means, the one who is denying the resurrection, cannot see that the One Who initiated creation can recreate it. For Allah initiated the creation of man from semen of despised fluid, creating him from something insignificant, weak and despised, as Allah says:

أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ  - فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ  - إِلَى قَدَرٍ مَّعْلُومٍ

Did We not create you from a despised water? Then We placed it in a place of safety, for a known period. (77:20-22)

إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ

Verily, We have created man from Nutfah. (76:2)

which means, from a mixture of different fluids. The One Who created man from this weak Nutfah is not unable to recreate him after his death.

Imam Ahmad recorded in his Musnad that Bishr bin Jahhash said,

"One day the Messenger of Allah spat in his hand and put his finger on it, then the Messenger of Allah said:

قَالَ اللهُ تَعَالَى:

ابْنَ آدَمَ أَنَّى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ، حَتْى إِذَا سَوَّيْتُكَ وَعَدَلْتُكَ، مَشَيْتَ بَيْنَ بُرْدَيْكَ، وَلِلْأَرْضِ مِنْكَ وَئِيدٌ، فَجَمَعْتَ وَمَنَعْتَ، حَتْى إِذَا بَلَغَتِ التَّرَاقِيَ قُلْتَ: أَتَصَدَّقُ، وَأَنَّى أَوَانُ الصَّدَقَةِ؟

Allah, may He be exalted, says:

"Son of Adam, how can you outrun Me when I have created you from something like this, and when I have fashioned you and formed you, you walk in your cloak on the earth and it groans beneath your tread. You accumulate and do not spend until the death rattle reaches your throat, then you say, `I want to give in charity,' but it is too late for charity.''''

It was also recorded by Ibn Majah.

Allah says:

وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ ﴿٧٨﴾ 

And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust.''

meaning, he thinks it unlikely that Allah, the Almighty Who created the heavens and the earth, will recreate these bodies and dry bones. Man forgets about himself, that Allah created him from nothing and brought him into existence, and he knows by looking at himself that there is something greater than that which he denies and thinks impossible.

Allah says:

قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ ﴿٧٩﴾ 

Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!''

meaning, He knows about the bones in all areas and regions of the earth, where they have gone when they disintegrated and dispersed.

Imam Ahmad recorded that Rib`i said:

""Uqbah bin `Amr said to Hudhayfah, may Allah be pleased with him, `Will you not tell us what you heard from the Messenger of Allah?'

He said, `I heard him say:

إِنَّ رَجُلًا حَضَرَهُ الْمَوْتُ، فَلَمَّا أَيِسَ مِنَ الْحَيَاةِ أَوْصَى أَهْلَهُ: إِذَا أَنَا مُتُّ فَاجْمَعُوا لِي حَطَبًا كَثِيرًا جَزْلًا، ثُمَّ أَوْقِدُوا فِيهِ نَارًا، حَتْى إِذَا أَكَلَتْ لَحْمِي، وَخَلَصَتْ إِلَى عَظْمِي فَامْتُحِشْتُ، فَخُذُوهَا فَدُقُّوهَا فَذَرُّوهَا فِي الْيَمِّ، فَفَعَلُوا، فَجَمَعَهُ اللهُ تَعَالَى إِلَيْهِ، ثُمَّ قَالَ لَهُ: لِمَ فَعَلْتَ ذَلِكَ؟ قَالَ: مِنْ خَشْيَتِكَ، فَغَفَرَ اللهُ عَزَّ وَجَلَّ لَه

Death approached a man and when there was no longer any hope for him, he said to his family,

"When I die, gather a lot of firewood, then set it ablaze until my flesh is consumed and it reaches my bones and they become brittle. Then take them and grind them, and scatter them in the sea.''

So they did that, but Allah gathered him together and said to him:

"Why did you do that?''

He said, "Because I feared You.''

So Allah forgave him.'

Uqbah bin `Amr said, `I heard him say that, and the man was a gravedigger.'''

Many versions of this Hadith were recorded in the Two Sahihs.

One of these versions mentions that he commanded his sons to burn him and then grind his remains into small pieces, and then scatter half of them on land and half of them on the sea on a windy day. So they did that, then Allah commanded the sea to gather together whatever remains were in it, and He commanded the land to do likewise, then he said to him, "Be!'', and he was a man, standing.

Allah said to him. "What made you do what you did?''

He said, "The fear of You, and You know best.''

Straight away He forgave him.

Allah says:

الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ ﴿٨٠﴾ 

He Who produces for you fire out of the green tree, when behold you kindle therewith.

means, the One Who initiated the creation of this tree from water, when it has become green and beautiful, bearing fruit, then He changes it until it becomes dry wood with which fires are lit. For He does whatever He wills and He is able to do whatever He wills, and none can stop Him.

Qatadah said concerning the Ayah: الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ(He Who produces for you fire out of the green tree, when behold you kindle therewith).

this means, the One Who brought forth this fire from this tree is able to resurrect him.

It was said that this refers to the Markh tree and the `Afar tree, which grow in the Hijaz.

If one wants to light a fire but has no kindling with him, then he takes two green branches from these trees and rubs one against the other, and fire is produced from them. So they are just like kindling.

This was reported from Ibn Abbas, may Allah be pleased with him.

81.	Previous 77-80 أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم Is not He Who created the heavens and the earth, able to create the like of them! بَلَى وَهُوَ الْخَلَّـقُ الْعَلِيمُ Yes, indeed! He is the All-Knowing Supreme Creator.
82.	إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ Verily, His command, when He intends a thing, is only that He says to it, "Be!'' -- and it is!
83.	فَسُبْحَـنَ الَّذِى بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ وَإِلَيْهِ تُرْجَعُونَ So glorified be He and exalted (above all that they associate with Him), and in Whose Hand is the dominion of all things, and to Him you shall be returned.

Allah points out His great Might and Power in that He created the Seven Heavens with all their stars and planets, and the Seven Earths with everything in them.

He tells us to find the proof that He will recreate our bodies in His creation of these mighty things.

This is like the Ayah:

لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ

The creation of the heavens and the earth is indeed greater than the creation of mankind. (40:57)

And Allah says here:

أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَى أَنْ يَخْلُقَ مِثْلَهُم ... 

Is not He Who created the heavens and the earth, able to create the like of them!

meaning, the like of mankind. So, He will recreate them as He created them in the first place.

Ibn Jarir said, "This Ayah is like the Ayah:

أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead! Yes, He surely is able to do all things. (46:33)''

And Allah says here:

... بَلَى وَهُوَ الْخَلَّاقُ الْعَلِيمُ ﴿٨١﴾

Yes, indeed! He is the All-Knowing Supreme Creator.

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ ﴿٨٢﴾ 

Verily, His command, when He intends a thing, is only that He says to it, "Be!''-- and it is!

meaning, He only needs to command a thing once; it does not need to be repeated or confirmed. When Allah wants a thing to happen, He only says to it: "Be!'' once, and it is.

Imam Ahmad recorded that Abu Dharr, may Allah be pleased with him, said that the Messenger of Allah said:

إِنَّ اللهَ تَعَالَى يَقُولُ: يَا عِبَادِي، كُلُّكُمْ مُذْنِبٌ إِلَّا مَنْ عَافَيْتُ، فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ، وَكُلُّكُمْ فَقِيرٌ إِلَّا مَنْ أَغْنَيْتُ، إِنِّي جَوَادٌ مَاجِدٌ وَاجِدٌ أَفْعَلُ مَا أَشَاءُ، عَطَائِي كَلَامٌ، وَعَذَابِي كَلَامٌ، إِذَا أَرَدْتُ شَيْئًا فَإِنَّمَا أَقُولُ لَهُ كُنْ فَيَكُون

Allah, may He be exalted, says: "O My servants, all of you are sinners apart from those whom I protect from sin. Seek My forgiveness and I will forgive you. All of you are in need except for those whom I make independent. I am Most Generous, Majestic, and I do whatever I will. My giving is a word and My punishment is a word. When I want a thing to happen I merely say to it `Be!' and it is.''

فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ ﴿٨٣﴾ 

So glorified be He and exalted (above all that they associate with Him), and in Whose Hand is the dominion of all things, and to Him you shall be returned.

means, glorified and exalted and sanctified above any evil be the Ever Living, the Self-Sufficient, in Whose hand is the control of the heavens and the earth, to Whom all matters return. His is the power to create and command, and to Him all mankind will return on the Day of Resurrection. Then He will reward or punish each one according to his deeds, and He is the Just, the Generous Bestower, the Graciously Disposed.

The meaning of this Ayah, فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ (So glorified be He and exalted (above all that they associate with Him), and in Whose Hand is the sovereignty (Malakut) of all things) is like the Ayat:

قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ

Say: "In Whose Hand is the sovereignty (Malakut) of everything.'' (23:88)

تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ

Blessed be He in Whose Hand is the dominion (Al-Mulk). (67:1)

Al-Mulk and Al-Malakut mean the same thing, although some people claim that Al-Mulk has to do with the physical realm and Al-Malakut has to do with the spiritual realm. But the former view is the one which is correct, and this is the opinion of the majority of the scholars of Tafsir and others.

Imam Ahmad recorded that Hudhayfah bin Al-Yaman, may Allah be pleased with him, said,

"I stood in prayer with the Messenger of Allah one night and he recited the seven long Surahs in seven Rak`ahs. When he raised his head from bowing, he said,

سَمِعَ اللهُ لِمَنْ حَمِدَه

Allah hears the one who praises Him.

Then he said;

الْحَمْدُ للهِللهِذي الْمَلَكُوتِ وَالْجَبَرُوتِ وَالْكِبْرِيَاءِ وَالْعَظَمَة

Praise be to Allah, the Owner of Malakut, might, pride and greatness.

His bowing was as long as his standing position, and his prostration was as long as his bowing. Then he finished and my legs were nearly broken.''

Abu Dawud recorded that `Awf bin Malik Al-Ashja`i, may Allah be pleased with him, said,

"I stood in prayer with the Messenger of Allah one night and he recited Al-Baqarah.

- He did not reach any Ayah that mentioned mercy but he paused and asked for it, and

- he did not reach any Ayah that mentioned punishment but he paused and sought refuge from it.

Then he bowed for as long as he had stood, and while bowing he said,

سُبْحَانَ ذِي الْجَبَرُوتِ وَالْمَلَكُوتِ وَالْكِبْرِيَاءِ وَالْعَظَمَة

Glory be to Allah, the Owner of might, Malakut, pride and greatness.

Then he prostrated for as long as he had bowed, and said something similar while prostrating.

Then he stood and recited Ale `Imran, then he recited one Surah after another.''

This was recorded by At-Tirmidhi in Ash-Shama'il and An-Nasa'i.

This is the end of the Tafsir of Surah Yasin. All praise and thanks are due to Allah.

************************************

أَوَلَم يَهدِ لَهُم كَم أَهلَكنا مِن قَبلِهِم مِنَ القُرونِ يَمشونَ فى مَسٰكِنِهِم ۚ إِنَّ فى ذٰلِكَ لَءايٰتٍ ۖ أَفَلا يَسمَعونَ {32:26}

کیا ان کو راہ نہ سوجھی اس بات سے کہ کتنی غارت کر ڈالیں ہم نے ان سے پہلے جماعتیں کہ پھرتے ہیں یہ ان کے گھروں میں اس میں بہت نشانیاں ہیں کیا وہ سنتے نہیں [۳۱]

Hath this not guided them: how many generations We have destroyed before them amidst whose dwellings they walk? Verily therein are signs; will they not therefore hearken?

یعنی نہروں اور دریاؤں کا پانی یا بارش کا۔

أَوَلَم يَرَوا أَنّا نَسوقُ الماءَ إِلَى الأَرضِ الجُرُزِ فَنُخرِجُ بِهِ زَرعًا تَأكُلُ مِنهُ أَنعٰمُهُم وَأَنفُسُهُم ۖ أَفَلا يُبصِرونَ {32:27}

یا دیکھا نہیں انہوں نے کہ ہم ہانک دیتے ہیں پانی کو ایک زمین چٹیل کی طرف [۳۲] پھر ہم نکالتے ہیں اس سے کھیتی کہ کھاتے ہیں اس میں انکے چوپائے اور خود وہ بھی پھر کیا دیکھتے نہیں [۳۳]

Observe they not that We drive water unto a land bare, and bring forth therewith crops whereof their cattle and they themselves eat? Will they not therefore be enlightened?

یعنی ان نشانات کو دیکھ کر چاہیئے تھا کہ حق تعالیٰ کی قدرت اور رحمت و حکمت کے قائل ہوتے اور سمجھتے کہ اسی طرح مردہ لاشوں میں دوبارہ جان ڈال دینا بھی اس کے لئے کچھ دشوار نہیں۔ نیز اللہ کی نعمتوں کے جان و دل سے شکر گذار بنتے۔

{ الْاَرْضِ الْجُرُزِ } سے ہر ایک خشک زمین جو نباتات سے خالی ہو مراد ہے۔ بعض نے خاص سرزمین مصر کو اس کا مصداق قرار دیا ہے۔ اور { نَسُوْقُ الْمَآءَ } سے دریائے نیل کا پانی مراد لیا ہے۔ اس تخصیص کی کوئی ضرورت نہیں کما نبہ علیہ ابن کثیرؒ۔

وَيَقولونَ مَتىٰ هٰذَا الفَتحُ إِن كُنتُم صٰدِقينَ {32:28}

اور کہتے ہیں کب ہو گا یہ فیصلہ اگر تم سچے ہو [۳۴]

And they say: When will this Decision arrive if ye are truthtellers?

پہلے فرمایا تھا کہ ان کافیصلہ قیامت کے دن کیا جائے گا۔ اس پر منکرین کہتے ہیں کہ قیامت قیامت کہے جاتے ہو، اگر سچے ہو تو بتاؤ وہ دن کب آ چکے گا۔ مطلب یہ ہے کہ خالی دھمکیاں ہیں قیامت وغیرہ کچھ بھی نہیں۔

قُل يَومَ الفَتحِ لا يَنفَعُ الَّذينَ كَفَروا إيمٰنُهُم وَلا هُم يُنظَرونَ {32:29}

تو کہہ کہ فیصلہ کے دن کام نہ آئے گا منکروں کو انکا ایمان لانا اور نہ ان کو ڈھیل ملے گی [۳۵]

Say thou: on the day of the Decision their belief will not profit those who have disbelieved; nor will they be respited.

یعنی ابھی موقع ہے کہ اللہ و رسول کے کہنے پر یقین کرو اور اس دن سے بچنے کی تیاری کر لو ورنہ اس کے پہنچ جانے پر نہ ایمان لانا کام دے گا نہ سزا میں ڈھیل ہو گی اور نہ مہلت ملے گی کہ آئندہ چال چلن درست کر کے حاضر ہو جاؤ۔ اس وقت کی مہلت کو غنیمت سمجھو۔ استہزاءو تکذیب میں رائگاں مت کرو۔ جو گھڑی آنے والی ہے یقینًا آ کر رہے گی کسی کے ٹالے نہیں ٹل سکتی۔ پھر یہ کہنا فضول ہے کہ کب آئے گی اور کب فیصلہ ہو گا۔

فَأَعرِض عَنهُم وَانتَظِر إِنَّهُم مُنتَظِرونَ {32:30}

سو تو خیال چھوڑ ان کا اور منتظر رہ وہ بھی منتظر ہیں [۳۶]

Wherefore turn aside thou from them, and await; verily they are awaiting.

یعنی جو ایسے بے فکرے اور بے حس ہیں کہ باوجود انتہائی مجرم اور مستوجب سزا ہونے کے فیصلہ اور سزا کے دن کا مذاق اڑاتے ہیں، ان کے راہ راست پر آنے کی کیا توقع ہے۔ لہذا آپ فرض دعوت و تبلیغ ادا کرنے کے بعد ان کا خیال چھورئیے اور ان کی تباہی کے منتظر رہئے جیسے وہ اپنے زعم میں معاذ اللہ آپ کی تباہی کے منتظر ہیں۔ تم سورۃ السجدۃ وللہ الحمد والمنۃ

Has it not been a source of guidance for them as to how many generations We have destroyed before them who used to walk in their dwellings? Surely in this there are signs. So, do they not listen?

Have they not seen that We drive water to the dry land, then We bring forth crops thereby from which their cattle and they themselves have food? So, do they not perceive?

And they say, “When will this decision take place if you are truthful (in your claim)?”

Say, “On the day of decision their belief will not be of any use to disbelievers, nor shall they be given any respite.”

So, just ignore them (O prophet,) and wait. They (too) are waiting.

Tafsir al-Jalalayn :

Or is it not an indication for them how many generations, communities, on account of their disbelief, We destroyed before them, that is to say, has [not] Our destruction of many [generations] become clear to the disbelievers of Mecca, amid whose dwellings they walk (yamshūna is a circumstantial qualifier referring to the person of the pronoun lahum, ‘for them’) during their travels to Syria and other places, so that they might take heed? Surely in that there are signs, indications of Our power. Are they not able to hear?, in a way so as to reflect and be admonished.

Or have they not seen how We drive the water to barren land (juruz), [this] is arid land that contains no vegetation), and therewith bring forth crops whereof their cattle and [they] themselves eat? Can they not see?, this and so realise that We have the power to bring them back [to life after death].

And they say, to the believers: ‘When will this [decisive] Judgement, between us and yourselves, be, if you are truthful?’

Say: ‘On the day of [this] Judgement, [which will be effected] by sending the chastisement on them, their [newly found] faith [then] shall not benefit those who had been disbelievers, nor shall they be given respite, to make repentance or [offer] excuses.

So turn away from them, and wait, for the chastisement to be sent down on them. They too are waiting, for your death to take place or [for you] to be killed and so be rid of you — this was [revealed] before the command to fight them.

Tafsir Ibn Kathir:

26.	Previous 23-25 أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَاكِنِهِمْ إِنَّ فِى ذَلِكَ لاّيَاتٍ أَفَلاَ يَسْمَعُونَ Is it not a guidance for them: how many generations We have destroyed before them in whose dwellings they do walk about! Verily, therein indeed are signs. Would they not then listen
27.	أَوَلَمْ يَرَوْاْ أَنَّا نَسُوقُ الْمَآءَ إِلَى الاٌّرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعاً تَأْكُلُ مِنْهُ أَنْعَـمُهُمْ وَأَنفُسُهُمْ أَفَلاَ يُبْصِرُونَ Have they not seen how We drive water to the dry land that has no vegetation, and therewith bring forth crops providing food for their cattle and themselves! Will they not then see!   Next 28-30

Learning the Lessons of the Past

Allah says; 

أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّنَ الْقُرُونِ ... 

Is it not guidance for them: how many generations We have destroyed before them

Allah says: will these people who deny the Messengers not learn from the nations who came before them, whom Allah destroyed for their rejection of His Messengers and their opposition to what the Messengers brought them of the straight path. No trace is left of them whatsoever.

هَلْ تُحِسُّ مِنْهُمْ مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزاً

Can you find a single one of them or hear even a whisper of them. (19:98)

Allah says:

... يَمْشُونَ فِي مَسَاكِنِهِمْ ...

in whose dwellings they do walk about,

meaning, these disbelievers walk about in the places where those disbelievers used to live, but they do not see any of those who used to live there, for they have gone --

كَأَن لَّمْ يَغْنَوْاْ فِيهَآ

As if they had never lived there. (11:68)

This is like the Ayat:

فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُواْ

These are their houses in utter ruin, for they did wrong. (27:52)

فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـهَا وَهِىَ ظَالِمَةٌ فَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَبِئْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِيدٍ أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ

And many a township did We destroy while they were given to wrongdoing, so that it lie in ruins, and (many) a deserted well and lofty castle! Have they not traveled through the land!

until:

وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ

but it is the hearts which are in the breasts that grow blind. (22:45-46)

Allah says here:

... إِنَّ فِي ذَلِكَ لَآيَاتٍ ...

Verily, therein indeed are signs.

meaning, in the fact that these people are gone and have been destroyed, and in what happened to them because they disbelieved the Messengers, and how those who believed in them were saved, there are many signs, proofs and important lessons.

... أَفَلَا يَسْمَعُونَ ﴿٢٦﴾

Would they not then listen!

means, to the stories of those who came before and what happened to them.

The Revival of the Earth with Water is Proof of the Resurrection to come

Allah says; 

أَوَلَمْ يَرَوْا أَنَّا نَسُوقُ الْمَاء إِلَى الْأَرْضِ الْجُرُزِ ... 

Have they not seen how We drive water to the dry land,

Here Allah explains His kindness and goodness towards them by His sending water to them, whether from the sky or from water flowing through the land, water carried by rivers down from the mountains to the lands that need it at particular times.

Allah says:

إِلَى الْأَرْضِ الْجُرُزِ (to the dry land) which means the land where nothing grows, as in theAyah,

وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيداً جُرُزاً

And verily, We shall make all that is on it a bare dry soil. (18:8)

i.e., barren land where nothing grows. Allah says here:

أَوَلَمْ يَرَوْا أَنَّا نَسُوقُ الْمَاء إِلَى الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَامُهُمْ وَأَنفُسُهُمْ أَفَلَا يُبْصِرُونَ ﴿٢٧﴾

Have they not seen how We drive water to the dry land that has no vegetation, and therewith bring forth crops providing food for their cattle and themselves. Will they not then see!

This is like the Ayah,

فَلْيَنظُرِ الإِنسَـنُ إِلَى طَعَامِهِ أَنَّا صَبَبْنَا الْمَآءَ صَبّاً

Then let man look at his food: We pour forth water in abundance. (80:24-25)

Allah says here أَفَلَا يُبْصِرُونَ Will they not then see!

28.	Previous 26-27 وَيَقُولُونَ مَتَى هَـذَا الْفَتْحُ إِن كُنتُمْ صَـدِقِينَ They say: "When will this Fath be, if you are telling the truth!''
29.	قُلْ يَوْمَ الْفَتْحِ لاَ يَنفَعُ الَّذِينَ كَفَرُواْ إِيَمَـنُهُمْ وَلاَ هُمْ يُنظَرُونَ Say: "On the Day of Al-Fath, no profit will it be to those who disbelieve if they (then) believe! Nor will they be granted a respite.''
30.	فَأَعْرِضْ عَنْهُمْ وَانتَظِرْ إِنَّهُمْ مُّنتَظِرُونَ  So turn aside from them and await, verily, they (too) are awaiting.

How the Disbelievers sought to hasten on the Punishment, and what happened to Them

Allah tells us how the disbelievers sought to hasten on the punishment, and to bring the wrath and vengeance of Allah upon themselves, because they thought this punishment would never happen, and because of their disbelief and stubbornness.

وَيَقُولُونَ مَتَى هَذَا الْفَتْحُ ... 

They say: "When will this Fath be...''

meaning, `when will you prevail over us, O Muhammad, since you claim that there will be a time when you will gain the upper hand over us and take your revenge on us, so when will that happen! All we see of you and your companions is that you are hiding, afraid and humiliated.'

... إِن كُنتُمْ صَادِقِينَ ﴿٢٨﴾

if you are telling the truth''

Allah says:

قُلْ يَوْمَ الْفَتْحِ ... 

Say: "On the Day of Al-Fath...''

meaning, `when the wrath and punishment of Allah befall you, in this world and the next,'

... لَا يَنفَعُ الَّذِينَ كَفَرُوا إِيمَانُهُمْ وَلَا هُمْ يُنظَرُونَ ﴿٢٩﴾

no profit will it be to those who disbelieve if they (then) believe! Nor will they be granted a respite.

This is like the Ayah,

فَلَمَّا جَآءَتْهُمْ رُسُلُهُم بِالْبَيِّنَـتِ فَرِحُواْ بِمَا عِندَهُمْ مِّنَ الْعِلْمِ...

Then when their Messengers came to them with clear proofs, they were glad with that which they had of the knowledge... (40:83-85)

Those who claim that this refers to the conquest of Makkah go too far, and have made a grievous mistake, for on the day of the conquest of Makkah, the Messenger of Allah accepted the Islam of the freed Makkan prisoners-of-war, who numbered nearly two thousand. If what was meant by this Ayah was the conquest of Makkah, he would not have accepted their Islam, because Allah says:

قُلْ يَوْمَ الْفَتْحِ لَا يَنفَعُ الَّذِينَ كَفَرُوا إِيمَانُهُمْ وَلَا هُمْ يُنظَرُونَ

Say: "On the Day of Al-Fath, no profit will it be to those who disbelieve if they (then) believe! Nor will they be granted a respite.''

What is meant by Al-Fath here is Judgement, as in the Ayat:

فَافْتَحْ بَيْنِى وَبَيْنَهُمْ فَتْحاً

(Nuh said:) So Aftah (judge) between me and them. (26:118)

and:

قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ

Say: "Our Lord will assemble us all together, then He will judge between us with truth.'' (34:26)

وَاسْتَفْتَحُواْ وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ

And they sought judgement and every obstinate, arrogant dictator was brought to a complete loss and destruction. (14:15)

وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ

although aforetime they had invoked Allah to pass judgement over those who disbelieved. (2:89)

إِن تَسْتَفْتِحُواْ فَقَدْ جَآءَكُمُ الْفَتْحُ

If you ask for a judgement, now has the judgement come unto you? (8:19)

Then Allah says:

فَأَعْرِضْ عَنْهُمْ وَانتَظِرْ إِنَّهُم مُّنتَظِرُونَ ﴿٣٠﴾ 

So turn aside from them and await, verily, they (too) are awaiting.

meaning, `turn away from these idolators, and convey that which has been revealed to you from your Lord.'

This is like the Ayah,

اتَّبِعْ مَآ أُوحِىَ إِلَيْكَ مِن رَّبِّكَ لا إِلَـهَ إِلاَّ هُوَ

Follow what has been revealed to you from your Lord, there is no God but Him. (6:106)

`Wait until Allah fulfills that which He has promised you, and grants you victory over those who oppose you, for He never breaks His promise.'

عَنْهُمْ وَانتَظِرْ (verily, they (too) are awaiting). means, `you are waiting, and they are waiting and plotting against you,'

أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ

Or do they say: "A poet! We await for him some calamity by time!'' (52:30)

`You will see the consequences of your patience towards them, and the fulfillment of the promise of your Lord in your victory over them, and they will see the consequences of their wait for something bad to befall you and your Companions, in that Allah's punishment will come upon them.'

Sufficient unto us is Allah, and He is the Best Disposer of affairs.

This is the end of the Tafsir of Surah Al-Sajdah; all praise is due to Allah and all the favors come from Him Alone.

************************************

نَحنُ خَلَقنٰكُم فَلَولا تُصَدِّقونَ {56:57}

ہم نے تم کو بنایا پھر کیوں نہیں سچ مانتے [۲۹]

We! it is We Who created you: wherefore confess ye not?

یعنی اس بات کو کیوں نہیں مانتے کہ پہلے بھی اس نے پیدا کیا اور وہ ہی دوبارہ پیدا کردے گا۔

أَفَرَءَيتُم ما تُمنونَ {56:58}

بھلا دیکھو تو جو پانی تم ٹپکاتے ہو

Behold! - that which ye emit.

ءَأَنتُم تَخلُقونَهُ أَم نَحنُ الخٰلِقونَ {56:59}

اب تم اُسکو بناتے ہو یا ہم ہیں بنانے والے [۳۰]

Create him ye, or are We the Creator?

یعنی رحم مادر میں نطفہ سے انسان کون بناتا ہے۔ وہاں تو تمہارا کسی کا ظاہری تصرف بھی نہیں چلتا۔ پھر ہمارے سوا کون ہے جو پانی کے قطرہ پر ایسی خوبصورت تصویر کھینچتا اور اس میں جان ڈالتا ہے۔

نَحنُ قَدَّرنا بَينَكُمُ المَوتَ وَما نَحنُ بِمَسبوقينَ {56:60}

ہم ٹھہرا چکے تم میں مرنا [۳۱] اور ہم عاجز نہیں

We! it is We Who have decreed death Unto you all. And We are not to be outrun.

یعنی جلانا مارنا سب ہمارے قبضے میں ہے۔ جب وجود وعدم کی باگ ہمارے ہاتھ میں ہوئی تو مرنے کے بعد اٹھادینا کیا مشکل ہوگا۔

عَلىٰ أَن نُبَدِّلَ أَمثٰلَكُم وَنُنشِئَكُم فى ما لا تَعلَمونَ {56:61}

اس بات سے کہ بدلے میں لے آئیں تمہاری طرح کے لوگ اور اٹھا کھڑا کریں تم کو وہاں جہاں تم نہیں جانتے [۳۲]

That We may substitute others like Unto you and produce you into that which ye know not.

حضرت شاہ صاحبؒ لکھتے ہیں "یعنی تم کو اور جہان میں لیجائیں، تمہاری جگہ یہاں اور خلقت بسادیں"۔

وَلَقَد عَلِمتُمُ النَّشأَةَ الأولىٰ فَلَولا تَذَكَّرونَ {56:62}

اور تم جان چکے ہو پہلا اٹھان پھر کیوں نہیں یاد کرتے [۳۳]

And assuredly ye have fully known the first Production Wherefore heed ye not?

یعنی پہلی پیدائش کو یاد کرکے دوسری کو بھی سمجھ لو۔

We have created you; then why do you not believe in it?

So, tell Me about the semen you drop (in the wombs):

Is it you who create it, or are We the Creator?

We have appointed (the times of) death among you, and We cannot be frustrated

from replacing you with others like you, and creating you (afresh) in that (form) which you do not know.

And you certainly know the first creation; then why do you not take lesson?

Tafsir al-Jalalayn :

We created you, We brought you into existence from nothing. Will you not then affirm [this] truth?, in resurrection? For the One able to create [from nothing] is also able to repeat [this creation].

Have you considered the sperm that you emit?, the sperm you spill in the wombs of women?

Is it you (a-antum: read by pronouncing both hamzas fully, or by replacing the second one with an alif or not pronouncing it, but inserting an alif between the one not pronounced and the other one, or without this [insertion] in the four instances [here and below]) who create it, that is, the sperm [making it] into a human being, or are We the Creators?

We have ordained (read qaddarnā or qadarnā) death among you, and We are not to be outmanoeuvred from, We are not incapable [of],

replacing [you with], [We are not incapable of] appointing, your likes, in your place, and making you, creating you, in what you do not know, in the way of forms, such as apes or swine.

For verily you have known the first creation (al-nashā’ata: a variant reading has al-nash’ata), why then will you not remember? (tadhakkarūna: the original second tā’ [of tatadhakkarūna] has been assimilated with the dhāl).

Tafsir Ibn Kathir:

57.	Previous 41-56 نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ We created you, then why do you believe not?
58.	أَفَرَأَيْتُمْ مَا تُمْنُونَ Do you not see the semen you emit.
59.	أَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ Is it you who create it, or are We the Creator?
60.	نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ We have decreed death to you all, and We are not outstripped,
61.	عَلَى أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ To transfigure you and create you in (forms) that you know not.
62.	وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَى فَلَوْلَا تَذَكَّرُونَ And indeed, you have already known the first form of creation, why then do you not remember? Next 63-74

 Proof that Resurrection will occur

Allah asserts that Resurrection will occur and refutes the misguided atheists who deny it, those who said,  أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَئِنَّا لَمَبْعُوثُون  (When we die and become dust and bones, shall we then indeed be resurrected?)

They said this statement in denial and discounting Resurrection.

Allah the Exalted said,

نَحْنُ خَلَقْنَاكُمْ ... 

We created you,

meaning, `We have created you after you were nothing. Therefore, is not that Who is able to start the creation, more able to bring it back'

Allah's statement,

... فَلَوْلَا تُصَدِّقُونَ ﴿٥٧﴾

then why do you believe not?

`why do you not then believe in Resurrection?'

Then Allah said, while bringing forth evidence that Resurrection occurs,

أَفَرَأَيْتُم مَّا تُمْنُونَ ﴿٥٨﴾ 

أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ ﴿٥٩﴾ 

Do you not see the semen you emit? Is it you who create it, or are We the Creator?

meaning, `do you make the semen remain in the wombs and create life from it therein, stage after stage? Or is Allah the One Who does all this'?

Allah said,

نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ ... 

We have decreed death to you all,

meaning, `We made death exist between you.'

Ad-Dahhak commented,

"Allah made the residents of the heavens and earth equal with regards to death.''

Allah said,

... وَمَا نَحْنُ بِمَسْبُوقِينَ ﴿٦٠﴾

and We are not outstripped,

meaning, `We are never unable,'

عَلَى أَن نُّبَدِّلَ أَمْثَالَكُمْ ... 

To transfigure you,

meaning, `to change your current shapes, on the Day of Resurrection,'

... وَنُنشِئَكُمْ فِي مَا لَا تَعْلَمُونَ ﴿٦١﴾

and create you in that you know not.

meaning, `out of shapes and forms.'

Allah the Exalted said,

وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَى فَلَوْلَا تَذكَّرُونَ ﴿٦٢﴾ 

And indeed, you have already known the first form of creation, why then do you not remember?

meaning, `you know that Allah has created you after you were nothing. He created you and gave you hearing, sight and hearts. Will you not then remember and take heed that He Who is able to create you in the beginning is more able to bring you back and resurrect you to life anew?' Allah the Exalted said in other Ayat,

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),

أَوَلاَ يَذْكُرُ إلإِنْسَـنُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئاً

Does not man remember that We created him before, while he was nothing? (19:67),

أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ

وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ 

قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ

Does not man see that We have created him fromNutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation.

He says: "Who will give life to these bones after they are rotten and have become dust''

Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation.'' (36:77-79),

and,

أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى

أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى

ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى

فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى

أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى

Does man think that he will be left neglected? Was he not a Nutfah of semen emitted? Then he became an`Alaqah (a clot); then shaped and fashioned in due proportion. And made of him two sexes, male and female. Is not He able to give life to the dead? (75:36-40)

************************************

أَمَّن هٰذَا الَّذى هُوَ جُندٌ لَكُم يَنصُرُكُم مِن دونِ الرَّحمٰنِ ۚ إِنِ الكٰفِرونَ إِلّا فى غُرورٍ {67:20}

بھلا وہ کون ہے جو فوج ہے تمہاری مدد کرے تمہاری رحمٰن کے سوائے منکر پڑے ہیں برے بہکائے میں [۲۶]

Who.is he that can be an army Unto you and succour you, beside the Compassionate! The infidelsjb are but in delusion.

یعنی منکر سخت دھوکے میں پڑے ہوئے ہیں۔ اگر یہ سمجھتے ہیں کہ ان کے باطل معبودوں اور فرضی دیوتاؤں کی فوج ان کو اللہ کے عذاب اور آنیوالی آفت سے بچالیگی؟ خوب سمجھ لو! رحمٰن سے الگ ہو کرکوئی مدد کو نہ پہنچے گا۔

أَمَّن هٰذَا الَّذى يَرزُقُكُم إِن أَمسَكَ رِزقَهُ ۚ بَل لَجّوا فى عُتُوٍّ وَنُفورٍ {67:21}

بھلا وہ کون ہے جو روزی دے تم کو اگر وہ رکھ چھوڑے اپنی روزی [۲۷] کوئی نہیں پر اڑ رہے ہیں شرارت اور بدکنے پر [۲۸]

Who is he that can provide for you, should He withhold His provision? Aye! they persists in perverseness and aversion.

یعنی اللہ اگر روزی کےسامان بند کر لے تو کس کی طاقت ہےجو تم پر روزی کا دروازہ کھول دے؟

یعنی دل میں یہ لوگ بھی سمجھتے ہیں کہ اللہ سے الگ ہو کر نہ کوئی نقصان کو روک سکتا ہے نہ نفع پہنچا سکتا ہے۔ مگر محض شرارت اور سرکشی ہے کہ توحید و اسلام کی طرف آتے ہوئے بدکتے ہیں۔

أَفَمَن يَمشى مُكِبًّا عَلىٰ وَجهِهِ أَهدىٰ أَمَّن يَمشى سَوِيًّا عَلىٰ صِرٰطٍ مُستَقيمٍ {67:22}

بھلا ایک جو چلے اوندھا اپنے منہ کے بل وہ سیدھی راہ پائے یا وہ شخص جو چلے سیدھا ایک سیدھی راہ پر [۲۹]

Is he, then, who goeth about grovelling upon his face better directed, or he who walketh evenly on a straight path?

یعنی ظاہری کامیابی کی راہ طے کر کے وہی مقصد اصلی تک پہنچے گا جو سیدھے راستہ پر آدمیوں کی طرح سیدھا ہوکر چلے۔ جو شخص ناہموار راستہ پر اوندھا ہو کر منہ کے بل چلتا ہو اس کے منزل مقصودتک پہنچنے کی کیا توقع ہوسکتی ہے۔ یہ مثال ایک موحد اور ایک مشرک کی ہوئی۔ محشر میں بھی دونوں کی چال میں ایسا ہی فرق ہو گا۔

قُل هُوَ الَّذى أَنشَأَكُم وَجَعَلَ لَكُمُ السَّمعَ وَالأَبصٰرَ وَالأَفـِٔدَةَ ۖ قَليلًا ما تَشكُرونَ {67:23}

تو کہہ وہی ہے جس نے تم کو بنا کھڑا کیا اور بنا دیے تمہارے واسطے کان اور آنکھیں اور دل تم بہت تھوڑا حق مانتے ہو [۳۰]

Say thou: He it is who hath brought you forth and hath endowed you with hearing and sights and hearts. Little thanks it is ye give!

یعنی اللہ نے سننے کے لئے کان، دیکھنےکے لئے آنکھیں، اور سمجھنےکےلئے دل دیئے تھے کہ اس کا حق مان کر ان قوتوں کو ٹھیک مصرف میں لگاتے، اور اس کی طاعت و فرمانبرداری میں خرچ کرتے مگر ایسے شکرگذاربندے بہت کم ہیں۔ کافروں کو دیکھ لو کہ ان نعمتوں کا کیسا حق اداکیا؟ اس کی دی ہوئی قوتیں اسی کے مقابلہ میں استعمال کیں۔

قُل هُوَ الَّذى ذَرَأَكُم فِى الأَرضِ وَإِلَيهِ تُحشَرونَ {67:24}

تو کہہ وہی ہے جس نے کھنڈا دیا تم کو زمین میں اور اُسی کی طرف اکٹھے کئے جاؤ گے [۳۱]

Say thou: He it is Who hath spread you over the earth, and Unto Him ye shall be gathered.

یعنی ابتداء بھی اُس سے ہوئی انتہاء بھی اسی پر ہوگی، جہاں سے آئے تھے وہیں جانا ہے۔ چاہئے تھا کہ اس سے ایک دم غافل نہ ہوتے اور ہمہ وقت اسکی فکر رکھتے کہ مالک کے سامنے خالی ہاتھ نہ جائیں مگر ایسے بندے بہت تھوڑے ہیں۔

وَيَقولونَ مَتىٰ هٰذَا الوَعدُ إِن كُنتُم صٰدِقينَ {67:25}

اور کہتے ہیں کب ہو گا یہ وعدہ اگر تم سچے ہو [۳۲]

And they say: when will this promise be fulfilled, if ye say sooth?

یعنی اکٹھے کب کئے جائینگے؟ اور قیامت کب آئیگی اسے جلدی بُلا لو۔

قُل إِنَّمَا العِلمُ عِندَ اللَّهِ وَإِنَّما أَنا۠ نَذيرٌ مُبينٌ {67:26}

تو کہہ خبر تو ہے اللہ ہی کے پاس اور میرا کام تو یہی ڈر سنا دینا ہے کھول کر [۳۳]

Say thou: the knowledge is only with Allah, and but a warner manifest.

یعنی وقت کا تعیین میں نہیں کرسکتا۔ اس کا علم اللہ ہی کو ہے۔البتہ جو چیز یقینًا آنیوالی ہے اس سے آگاہ کر دینا اور خوفناک مستقبل سے ڈرا دینا میرا فرض تھا۔ وہ میں ادا کر چکا۔

فَلَمّا رَأَوهُ زُلفَةً سيـَٔت وُجوهُ الَّذينَ كَفَروا وَقيلَ هٰذَا الَّذى كُنتُم بِهِ تَدَّعونَ {67:27}

پھر جب دیکھیں گے کہ وہ پاس آ لگا تو بگڑ جائیں گے منہ منکروں کے اور کہے گا یہی ہے جس کو تم مانگتے تھے [۳۴]

But when they will behold it proximating sad will be the countenances of those who disbelieve, and it will be said: this is that which ye have been calling for.

یعنی اب جلدی مچا رہے ہیں لیکن جس وقت وہ وعدہ قریب آلگے گا، بڑے بڑے سرکشوں کے منہ بگڑ جائینگے اور چہروں پر ہوائیاں اُڑنے لگیں گی۔

Now, who is there to act as a force for you to help you, except the RaHmān ? The disbelievers are in nothing but delusion.

Or, who is there to give you sustenance, if He withholds His sustenance? Still, they persist in rebellion and aversion.

Then, is the one who walks falling down (frequently) on his face more right or the one who walks properly on a straight path?

Say, “He is the One who has originated you, and made for you ears and eyes and hearts. How little you pay gratitude!”

Say, “He is the One who has scattered you on the earth, and to Him you will be assembled.”

And they say, “When will this promise (of the Day of Judgment) be fulfilled, if you are true?”

Say, “The knowledge (of that Day) is only with Allah, and I am only a plain warner.

Then, once they will see it approaching, the faces of the disbelievers will be turned awkward, and it will be said, “This is what you were calling for!”

Say, “Tell me, if Allah destroys me and those who are with me (as you wish), or has mercy on us (as we wish), who can (in either case) save the disbelievers from a painful punishment?”

Say, “He is the RaHmān; we have believed in Him, and in Him we placed our trust. So, you will soon come to know who is in open error.”

Say, “Tell me, Should your water vanish into the earth, who will bring you a flowing (stream of) water?

Tafsir al-Jalalayn :

Or who (am-man: the subject) is it (hādhā: its predicate) that (alladhī: a substitution for hādhā, ‘is it’) will be an army, supporters, for you (lakum belongs to the relative clause of alladhī, ‘that’) to help you (yansurukum is an adjectival qualification of jundun, ‘an army’) besides the Compassionate One?, that is to say, other than Him, who [is there that] will [be able to] avert His chastisement from you, in other words, you have no helper. The disbelievers are in nothing but delusion: Satan has deluded them [into believing] that the chastisement will not befall them.

Or who is it that will provide for you if He, the Compassionate One, withholds His provision?, that is to say, [if He withholds] the rain from you (the response to the conditional has been omitted, but is indicated by what preceded it, namely [the statement to the effect] ‘who will provide for you?’, and so [the response would be]: you have no provider other than Him. Nay, but they persist in disdain and aversion, moving away [further] from the truth.

Is he who walks cast down, fallen, on his face more rightly guided, or he who walks upright on a straight path? (the predicate of the second man, ‘who’, has been omitted, but is indicated by the predicate of the first, namely, ahdā, ‘more rightly guided’; the similitude refers to the believer and the disbeliever and to which of the two is more rightly guided).

Say: ‘It is He Who created you and endowed you with hearing and sight and hearts. Little do you thank!’ (mā tashkurūna: mā is extra; the sentence itself is a new [independent] one, informing of how extremely little they give thanks for these graces).

Say: ‘It is He Who multiplied you, created you, on earth, and to Him you will be gathered’, for the Reckoning.

And they say, to the believers: ‘When will this promise be [fulfilled], the promise of the gathering, if you are truthful?’, about it.

Say: ‘The knowledge, of its coming, is only with God, and I am but a plain warner’, one whose warning is plain.

But when they see it, that is, the chastisement, after the gathering, near at hand, the faces of those who disbelieved will be awry, blackened, and it will be said, that is, the keepers [of Hell] will say to them: ‘This is that, chastisement, which, the warning of which, you used to make claims about’, [claims to the effect] that you would not be resurrected — this is the narration of a situation that will take place [in the future], and which has been expressed using the past tense in order to confirm that it will actually take place.

Say: ‘Have you considered: If God destroys me and those with me, of believers, by His chastisement, as you would have it, or has mercy on us, and does not chastise us, who then will protect the disbelievers from a painful chastisement?’: in other words, they will have no protector from it.

Say: ‘He is the Compassionate One; we believe in Him, and in Him we put our trust. And assuredly you will [soon] know (sa-ta‘lamūna is also read sa-ya‘lamūna, ‘they will know’) upon seeing the chastisement with your own eyes, who is in manifest error’: is it us, or yourselves or them?

Say: ‘Have you considered: If your water were to sink deep into the earth, who then will bring you running water?’, which hands and buckets would be able to reach, like [they do] your water: in other words, none but God, exalted be He, would be able to bring it, so how can you reject that He will resurrect you? It is commendable for one to say Allāhu rabbu’l-‘ālamīna, ‘God, Lord of the Worlds!’, after ma‘īn, ‘running water’, as is stated in a hadīth. This verse was recited before a certain tyrant who then replied, ‘Hatchets and pickaxes will bring it!’, whereupon the water of his eyes dried up and he became blind. We seek refuge with God against that we should be insolent towards Him or His verses.

Nūn, one of the letters of the alphabet: God knows best what He means by it. By the Pen, with which He has inscribed [the records of] all creatures in the Preserved Tablet, and what they inscribe, that is, the angels, of good and righteousness.

You are not, O Muhammad (s), by the grace of your Lord, a madman, that is to say, madness is precluded in your case, on account of your Lord’s grace to you by way of [His assigning to you] prophethood and in other ways — this was a refutation of their saying that he was a madman.

Tafsir Ibn Kathir:

20.	Previous 16-19 أَمَّنْ هَذَا الَّذِي هُوَ جُنْدٌ لَكُمْ يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَنِ ۚ Who is it besides the Most Gracious that can be an army to you to help you إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ The disbelievers are in nothing but delusion.
21.	أَمَّنْ هَذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ Who is it that can provide for you if He should withhold His provision? بَلْ لَجُّوا فِي عُتُوٍّ وَنُفُورٍ Nay, but they continue to be in pride, and flee.
22.	أَفَمَنْ يَمْشِي مُكِبًّا عَلَى وَجْهِهِ أَهْدَى أَمَّنْ يَمْشِي سَوِيًّا عَلَى صِرَاطٍ مُسْتَقِيمٍ Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?
23.	قُلْ هُوَ الَّذِي أَنْشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۖ Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. قَلِيلًا مَا تَشْكُرُونَ   Little thanks you give.''
24.	قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ  وَإِلَيْهِ تُحْشَرُونَ Say: "It is He Who has created you on the earth, and to Him shall you be gathered.''
25.	وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ They say: "When will this promise come to pass, if you are telling the truth''
26.	قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ Say: "The knowledge is with Allah only and I am only a plain Warner.''
27.	فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, وَقِيلَ هَذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ and it will be said: "This is what you were calling for!''   Next 28-30

 No One will help You and No One can grant Sustenance except for Allah

Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for.

Allah says,

أَمَّنْ هَذَا الَّذِي هُوَ جُندٌ لَّكُمْ يَنصُرُكُم مِّن دُونِ الرَّحْمَنِ ...  

Who is it besides the Most Gracious that can be an army to you to help?

meaning, there is no protector or helper for you besides Him. This is the reason that Allah says,

... إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ ﴿٢٠﴾ 

The disbelievers are in nothing but delusion.

Then Allah says,

أَمَّنْ هَذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ...  

Who is it that can provide for you if He should withhold His provision?

meaning, who is it that can provide for you if Allah cuts off your sustenance There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him.

Thus, Allah says,

...بَل لَّجُّوا ...

Nay, but they continue,

meaning, they persist in their transgression, lying and misguidance.

... فِي عُتُوٍّ وَنُفُورٍ ﴿٢١﴾

to be in pride, and flee.

meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it.

 The Parable of the Disbeliever and the Believer

Then Allah says,

أَفَمَن يَمْشِي مُكِبًّا عَلَى وَجْهِهِ أَهْدَى أَمَّن يَمْشِي سَوِيًّا عَلَى صِرَاطٍ مُّسْتَقِيمٍ ﴿٢٢﴾ 

Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?

This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided, or he who walks upright (أَمَّن يَمْشِي سَوِيًّا ), meaning, he who stands erect on a straight path (عَلَى صِرَاطٍ مُّسْتَقِيمٍ ) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well.

This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire.

احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ وَمَا كَانُواْ يَعْبُدُونَ

مِن دُونِ اللَّهِ فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ

Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire. (37:22,23)

"Companions'' here means those like them.

Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces'' So the Prophet replied,

أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِم

Is not He who made them to walk on their legs able to make them walk on their faces''

This Hadith is also recorded in the Two Sahihs.

 Allah's Power to create and It being an Evidence of the Final Abode

Allah says,

قُلْ هُوَ الَّذِي أَنشَأَكُمْ ...  

Say it is He Who has created you,

meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing).

Then He says,

... وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ...

and endowed you with hearing and seeing, and hearts.

meaning, intellects and powers of reasoning.

... قَلِيلًا مَّا تَشْكُرُونَ ﴿٢٣﴾ 

Little thanks you give.

meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions.

قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ ...  

Say:

"It is He Who has created you on the earth...''

meaning, He has spread and distributed you all throughout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms.

... وَإِلَيْهِ تُحْشَرُونَ ﴿٢٤﴾

and to Him shall you be gathered.

meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you.

Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said;

وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ ﴿٢٥﴾  

They say:

"When will this promise come to pass if you are telling the truth''

meaning, `when will this gathering after separation that you are informing us of, occur'

قُلْ إِنَّمَا الْعِلْمُ عِندَ اللَّهِ ...   

Say:

"The knowledge is with Allah only...''

meaning, `no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.'

... وَإِنَّمَا أَنَا نَذِيرٌ مُّبِينٌ ﴿٢٦﴾

and I am only a plain Warner.

meaning, `I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.'

Then Allah says,

فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا ...  

But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.

means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil.

This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them.

وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُواْ مَا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ لاَفْتَدَوْاْ بِهِ مِن سُوءِ الْعَذَابِ يَوْمَ الْقِيَـمَةِ وَبَدَا لَهُمْ مِّنَ اللَّهِ مَا لَمْ يَكُونُواْ يَحْتَسِبُونَ

وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَـسَبُواْ وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ

and there will become apparent to them from Allah what they had not been reckoning. And the evils of that which they earned will become apparent to them, and that which they used to mock at will encircle them. (39:47,48)

This is why it will be said to them in order to scold and reprimand them,

... وَقِيلَ هَذَا الَّذِي كُنتُم بِهِ تَدَّعُونَ ﴿٢٧﴾

This is what you were calling for!

meaning, that you were seeking to hasten.

28.	Previous 20-27 قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَنْ مَعِيَ أَوْ رَحِمَنَا Say: "Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - فَمَنْ يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ who can save the disbelievers from a painful torment''
29.	قُلْ هُوَ الرَّحْمَنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا ۖ Say: "He is the Most Gracious, in Him we believe, and upon Him we rely. فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُبِينٍ So, you will come to know who it is that is in manifest error.''
30.	قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ Say: "Tell me! If (all) your water were to sink away, who then can supply you with flowing water''

The Death of the Believer will not save the Disbeliever, so let Him reflect upon His Deliverance

Allah says,

قُلْ ...  

say,

`O Muhammad to these idolators who are associating partners with Allah and denying His favors,'

... أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَن مَّعِيَ أَوْ رَحِمَنَا فَمَن يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ ﴿٢٨﴾

Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment?

meaning, `save yourselves, for verily, there is nothing that can rescue you from Allah except repentance, turning to Him for forgiveness and returning to His religion. Your hopes that torment and exemplary punishment will strike us, will not benefit you. Whether Allah punishes us or has mercy on us, there is no escaping from Allah's punishment and painful torment that you will suffer.'

Then Allah says,

قُلْ هُوَ الرَّحْمَنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا...  

Say:

"He is the Most Gracious, in Him we believe, and upon Him we rely.

meaning, `we believe in the Lord of all that exists, the Most Gracious, the Most Merciful, and upon Him we rely in all of our affairs.'

This is as Allah says,

فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ

So worship Him and rely upon Him. (11:123)

Thus, Allah continues saying,

... فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُّبِينٍ ﴿٢٩﴾

So, you will come to know who it is that is in manifest error.

meaning, `between Us and you, and to whom the final end (ultimate victory) will be for in this life and in the Hereafter.'

 Reminding of Allah's Blessing by the springing of Water and the Threat of It being taken away Demonstrating how merciful He is to His creatures,

Allah says;

قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا ...  

Say:

"Tell me! If your water were to sink away...''

meaning, if it were to go away, disappearing into the lowest depths of the earth, then it would not be reachable with iron axes nor strong arms.

غَوْرًا Gha'ir' (sinking) as used here in the Ayah, is the opposite of springing forth. This is why Allah says,

... فَمَن يَأْتِيكُم بِمَاء مَّعِينٍ ﴿٣٠﴾ 

who then can supply you with flowing water?

meaning, springing forth, flowing, running upon the face of the earth.

This means that no one is able to do this except Allah. So, it is merely out of His favor and His grace that He causes water to spring forth for you, and He makes it run to the various regions of the earth in an amount that is suitable for the needs of servants, be it little or abundant. So Allah's is all the praise and thanks.

This is the end of the Tafsir of Surah Al-Mulk and all praise and thanks are due to Allah.

************************************

وَإِنَّ عَلَيكَ اللَّعنَةَ إِلىٰ يَومِ الدّينِ {15:35}

اور تجھ پر پھٹکار ہے اس دن تک کہ انصاف ہو [۳۰]

And verily on thee shall be the curse till the Day of Requital.

یعنی قیامت کے دن تک خدا کی پھٹکار اور بندوں کی طرف سے لعنت پڑتی رہے گی۔ اس طرح آنًا فانًا خیر سے بعد تر ہوتا رہے گا۔ جب قیامت تک توفیق خیر کی نہ ہوگی ۔ تو اس کے بعد تو کوئی موقع ہی نہیں کیونکہ آخرت میں ہر شخص وہ ہی کاٹے گا جو یہاں بویا ہے۔ یا یوں کہو کہ قیامت کے دن تک لعنت رہے گی اس کے بعد جو بے شمار قسم کے عذاب ہوں گے وہ لعنت سے کہیں زیادہ ہیں ، یا { اِلٰی یَوْمِ الدِّیْنِ } کا لفظ دوام سے کنایہ ہو۔

يَومَئِذٍ يُوَفّيهِمُ اللَّهُ دينَهُمُ الحَقَّ وَيَعلَمونَ أَنَّ اللَّهَ هُوَ الحَقُّ المُبينُ {24:25}

اس دن پوری دے گا انکو اللہ ان کی سزا جو چاہئے اور جان لیں گے کہ اللہ وہی ہے سچا کھولنے والا [۳۴]

On that Day Allah shall pay them in full their recompense, and they shall know that Allah! He is the True, the Manifest.

جو رتی رتی عمل کھول کر سامنے رکھ دیتا ہے اور جس کا حساب بالکل صاف ہے۔ اس کے ہاں کسی طرح کا ظلم و تعدی نہیں۔ یہ مضمون قیامت کے دن سب کو مکشوف و مشہود ہو جائے گا۔

وَالَّذى أَطمَعُ أَن يَغفِرَ لى خَطيـَٔتى يَومَ الدّينِ {26:82}

اور وہ جو مجھ کو توقع ہے کہ بخشے میری تقصیر انصاف کے دن [۶۲]

And He Who, long, shall forgive me my faults, on the Day of Requital.

یعنی کسی معاملہ میں بھول چوک یا اپنے درجہ کے موافق خطا و تقصیر ہو جائے تو اسی کی مہربانی سے معافی کی توقع ہو سکتی ہے۔ کوئی دوسرا معاف کرنے والا نہیں۔ آگے حق تعالیٰ کے کمالات اور مہربانیوں کا ذکر کرتے کرتے حضرت ابراہیمؑ نے غلبہ حضور ﷺ سے دعا شروع کر دی جو کمال عبدیت کے لوازم میں سے ہے۔

وَقالوا يٰوَيلَنا هٰذا يَومُ الدّينِ {37:20}

اور کہیں گے اے خرابی ہماری یہ آگیا دن جزا کا [۱۷]

And they will say: Ah! woe be Unto us! this is the Day of Requital.

یعنی ایک ڈانٹ میں سب اٹھ کھڑے ہوں گے اور حیرت و دہشت سے ادھر ادھر دیکھنے لگیں گے (یہ ڈانٹ یا جھڑکی نفخح صور کی ہو گی)۔

وَإِنَّ عَلَيكَ لَعنَتى إِلىٰ يَومِ الدّينِ {38:78}

اور تجھ پر میری پھٹکار ہے اس جزا کے دن تک [۷۰]

And verily My curse shall be on thee till the Day of Requital,

یعنی اس وقت تک تیرے اعمال کی بدولت پھٹکار بڑھتی جائے گی۔ بعدہٗ کیا ہو گا؟ اس کا تو پوچھنا ہی کیا ہے۔ آگے آتا ہے { لَاَمْلَئَنَّ جَھَنَّمَ مِنْکَ وَمِمَّنْ تَبِعَکَ مِنْھُمْ اَجْمَعِیْنَ } وہاں جو لعنت ہو گی یہاں کی لعنتیں اس کے سامنے گرد ہو جائیں گی۔

وَإِنَّ الدّينَ لَوٰقِعٌ {51:6}

اور بیشک انصاف ہونا ضرور ہے [۲]

And verily the Requital is surely to befall.

یعنی یہ ہواؤں اور بارش وغیرہ کا نظام شاہد ہے کہ آخرت کا وعدہ سچا، اور انصاف ہونا ضروری ہے۔ جب اس دنیا میں ہوا تک بے نتیجہ نہیں چلتی تو کیا اتنا بڑا کارخانہ یوں ہی بے نتیجہ چل رہا ہے؟ یقیناً اس کا کوئی عظیم الشان انجام ہوگا۔ اسی کو آخرت کہتے ہیں۔

يَسـَٔلونَ أَيّانَ يَومُ الدّينِ {51:12}

پوچھتے ہیں کب ہے دن انصاف کا [۷]

They ask:when is the Day of Requital coming?

یعنی انکار اور ہنسی کے طور پر پوچھتے ہیں کہ ہاں صاحب! وہ انصاف کا دن کب آئیگا؟ آخر اتنی دیر کیوں ہورہی ہے؟

هٰذا نُزُلُهُم يَومَ الدّينِ {56:56}

یہ مہمانی ہے اُنکی انصاف کے دن [۲۸]

This shall be their entertainment on the Day of Requital.

یعنی انصاف کا مقتضاء یہ ہی تھا کہ ان کی مہمانی اس شان سے کی جائے۔

وَالَّذينَ يُصَدِّقونَ بِيَومِ الدّينِ {70:26}

اور جو یقین کرتے ہیں انصاف کے دن پر [۱۶]

And those who testify to the Day of Requital.

یعنی اس یقین کی بناء پر اچھے کام کرتے ہیں جو اس دن کام آئیں۔

وَكُنّا نُكَذِّبُ بِيَومِ الدّينِ {74:46}

اور ہم تھے جھٹلاتے انصاف کے دن کو

And we have been belying the Day of Requital.

كَلّا بَل تُكَذِّبونَ بِالدّينِ {82:9}

ہرگز نہیں پر تم جھوٹ جانتے ہو انصاف کا ہونا [۷]

By no means! Aye, ye belie the the Requital.

یعنی بہکنے اور دھوکا کھانے کی اور کوئی وجہ نہیں۔ بات یہ ہے کہ تم انصاف کے دن پر یقین نہیں رکھتے ہو کہ جو چاہیں کرتے رہیں، آگے کوئی حساب اور بازپرس نہیں۔ یہاں جو کچھ عمل ہم کرتے ہیں کون ان کو لکھتا اور محفوظ کرتا ہو گا۔ بس مرگئے سب قصہ ختم ہوا۔

يَصلَونَها يَومَ الدّينِ {82:15}

ڈالے جائیں گے اُس میں انصاف کے دن

Roasted they shall be therein on the Day of Requital.

وَما أَدرىٰكَ ما يَومُ الدّينِ {82:17}

اور تجھ کو کیا خبر ہے کیسا ہے دن انصاف کا

And what shall make thee know whatsoever the Day of Requital is?

ثُمَّ ما أَدرىٰكَ ما يَومُ الدّينِ {82:18}

پھر بھی تجھ کو کیا خبر ہے کیسا ہے دن انصاف کا

Again, what shall make thee know whatsoever the Day of Requital is?

الَّذينَ يُكَذِّبونَ بِيَومِ الدّينِ {83:11}

جو جھوٹ جانتے ہیں انصاف کے دن کو

Those who belie the Day of Requital.

فَما يُكَذِّبُكَ بَعدُ بِالدّينِ {95:7}

پھر تو اُسکے پیچھے کیوں جھٹلائے بدلا ملنے کو [۶]

What hencefort shall make thee belie the Requital?

یعنی او آدمی ! ان دلائل کے بعد کیا سبب ہے جس کی بناء پر سلسلہ جزاء و سزا کا انکار کیا جا سکتا ہے؟ یا یہ خطاب نبی کریم ﷺ کو ہو گا۔ یعنی ایسے صاف بیانات کے بعد کیا چیز ہے جو منکرین کو جزاء کے معاملہ میں تمہاری تکذیب پر آمادہ کرتی ہے۔ خیال کرو! انسان کو اللہ نے پیدا کیا اور بہترین شکل و صورت میں پیدا کیا۔ اس کا قوام ایسی ترکیب سے بنایا کہ اگر چاہے تو نیکی اور بھلائی میں ترقی کرکے فرشتوں سے آگے نکل جائے کوئی مخلوق اس کی ہمسری نہ کر سکے، چنانچہ اس کے کامل نمونے دنیا نے شام، بیت المقدس، کوہ طور اور مکہ معظمہ میں اپنے اپنے وقت پر دیکھ لئے جن کے نقش قدم پر اگر آدمی چلیں تو انسانی کمالات اور دارین کے کامیابی کے اعلٰی ترین مقامات پر پہنچ جائیں۔ لیکن انسان خود اپنی بدتمیزی اور بدعملی سے ذلت و ہلاکت کے گڑھے میں گرتا اور اپنی پیدائشی بزرگی کو گنوا دیتا ہے۔ کسی ایماندار اور نیکوکار انسان کو اللہ تعالیٰ خواہ مخواہ نیچے نہیں گراتا۔ بلکہ اس کے تھوڑے عمل کا بے اندازہ صلہ مرحمت فرماتا ہے۔ کیا ان حالات کے سننے کے بعد بھی کسی کا منہ ہے جو دین فطرت کے اصول اور جزاء و سزا کے ایسے معقول قاعدوں کو جھٹلا سکے؟ ہاں ایک ہی صورت تکذیب و انکار کی ہوسکتی ہے کہ دنیا کو یونہی ایک بے سرا کارخانہ فرض کر لیا جائے جس پر نہ کسی کی حکومت ہو نہ یہاں کوئی آئین و قانون جاری ہو، نہ کسی بھلے برے پر کوئی گرفت کرسکے، اس کا جواب آگے دیتے ہیں۔ { اَلَیْسَ اللہُ بِاَحْکَمِ الْحٰکِمِیْنَ }۔

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ أَرَءَيتَ الَّذى يُكَذِّبُ بِالدّينِ {107:1}

تو نے دیکھا اُسکو جو جھٹلاتا ہے انصاف ہونے کو [۱]

Beholdest thou him who belieth the Requital?

یعنی سمجھتا ہے کہ انصاف نہ ہوگا اور اللہ کی طرف سے نیک و بد کا کبھی بدلہ نہ ملے گا۔ اور بعض نے "دین" کے معنی "ملت" کے لئے ہیں۔ یعنی ملتِ اسلام اور مذہب حق کو جھٹلاتا ہے۔ گویا مذہب و ملت اس کے نزدیک کوئی چیز ہی نہیں۔

(continue - جاری ہے)