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1. The surah
begins with the strong negation of a notion. This linguistic style
is often employed when the premises which is negated is such a indubitable
reality that it invokes a stern and immediate negation.
2. The negated premise
-- the Day of Judgement -- is such a manifest truth that it is an evidence
upon itself. For a keen mind and a reflective soul, the testimony of this
Day is written large on every particle and every entity of this world.
3. A person’s conscience
which rebukes him on every sin is perhaps the greatest evidence of the
Day of Reckoning. This chiding conscience within him shows that he will
not be left unaccountable for his deeds. One day he will be called to account.
A person may be blind to the brimming evidence of this Day in the world
around him, but he cannot be blind to the world within him, unless of course
he has lulled the calls of his conscience to sleep.
4. To show disgust at
the indifferent attitude of the leadership of the Quraysh, they
have not been addressed directly and a general word ‘man’ has been used.
5. In other words, the
smallest of joints of the human body will be set right on that Day by the
Almighty.
6. The Qur’an says that the scepticism of its addressees regarding the recreation
of man is mere escapism on their part. They very well know that this is
not at all difficult for the Creator of the universe. In reality, they
have become slaves to their whims and desires. In spite of the reminders
and warnings of the conscience within them they have opted for a life of
vice and as such have negated their own selves. This mischief before their
souls is similar to that of a thief who steals in front of a judge.
7. An element of scorn
is imbued in this query.
8. The unbecoming question
posed in the previous verse by the disbelievers is dismissed without an
answer and a picture of some of the formidable events which will take place
on the Day of Judgement is drawn. The implied meaning being that the disbelievers,
instead of asking to hasten its advent, should take heed lest its too late
-- for once it alights, they themselves will cry out: ‘Whither to flee?’
9. This will be the answer
given to the despairing question.
10. That is all bad
deeds done as well as the results of shunning the good ones will come in
front of him.
11. After a small digression
on the events of the Day of Judgement, the topic of man’s denial is taken
afresh and completed: His own conscience is a witness upon this Day in
spite of all his lame excuses.
12. The Prophet (sws)
quite naturally was very eager to acquire the whole of the Qur’an as soon as possible in order to recite it out to his addressees once
and for all. The disbelievers also used to sarcastically pose the question
that why was the Qur’an being
revealed in portions. Here the Prophet (sws) is directed to be calm and
patient. The Almighty has His own plan and scheme about the revelation
of the Qur’an, which is then
subsequently stated in the succeeding verses. He is assured that it is
the responsibility of the Almighty to collect and compile the Qur’an as well as to recite it to him in a certain sequence. It is the Almighty
Himself who will preserve the text of the Qur’an as well as the mode of its recital. Consequently, as is evident from
these verses, the Qur’an was
compiled in a certain order in the lifetime of the Prophet (sws) and recited
to him in a specific way.
13. The Prophet (sws)
is directed to follow the recital of the Qur’an done before him by the Almighty through archangel Gabriel after it
has been collected in the form of a book. It is this very Qur’an which we have among us today, and a vast majority of the Ummah recites
it in the same manner as was recited to the Prophet (sws) by Allah.
14. This refers to those
verses which were revealed to explain and elucidate a previously sent down
verse. These verses generally begin with the words kazalika ubiyyinul Allah
... or by words of similar meaning and also point to the fulfilment of
the promise of explanation mentioned in this verse.
15. After urging the
Prophet (sws) to be patient, the verses revert to address the Quraysh
and point out the real reason of their denial.
16. This is a picture
of the people on the Day of Judgement in anticipation of the kind of fate
which awaits them: the bliss of Heaven or the ignominy of Hell.
17. This is an expression
of `no hope' on the part of the people attending to the dying man. They
will despairingly say that no one can save him now. The use of the passive qila is very meaningful: the situation
will be so grave that no one will be able to pay attention to the person
who says these words.
18. A depiction of the
state of weakness and helplessness of the departing person.
19. The Quraysh were
not willing to believe that the believers -- so penniless and unprosperous
in this world -- would be duly rewarded in the next world.
20. Here at the end,
the surah is reverting back
to the subject with which it began.
21. The way the actual
Arabic word yumna (poured forth)
has been used in the passive sense in the verse shows the very limited
role a man plays in the creation of new life. The only thing he does is
implanting a drop in the mother's womb. It is the power, wisdom and providence
of the Almighty which then fashions a living individual from it.
22. The power of the
Almighty which has manifested itself with such variety and profundity in
the world around man should be more than enough proof for him that creating
him a second time is no difficult a task for Him at all.
23. The interrogative
style adopted in this verse has its own subtleties, and conveys a host
of meanings which a simple declarative style does not. Such a style is
adopted when a person is bent upon deviating from a claim which is self-evident
and is also acknowledged by him as true. Here the query is imbued with
many aspects: it reminds man of his lowly origination and the way he has
progressed from a helpless individual to a person who is capable of doing
what he intends; it expresses anger, reproach and grief over the ungrateful
attitude he has adopted; it records a sort of protest and complaint on
this attitude and last not least sounds a very effective appeal in his
ears to ponder on what he is doing. The real stress of this verse may well
be understood if one takes into consideration the arrogant attitude adopted
by the Quraysh, the foremost addressees of this surah.
24. Here the word ‘test’
means testing and examining the fertilized egg of a human being at
various phases of its development. The Almighty assessed the human
embryo at the end of each phase whether it had gained the required
attributes to pass on to the next phase or not. These phases of development
are mentioned in detail in the Qur’an
at (22:5) and (23:12-14).
25. This actually refers
to the higher faculties of man like the faculties of sense and reason,
which distinguish him from an animal. For an animal also sees and hears,
yet his sight and hearing are altogether different from those of man. It
is these faculties which make it possible for man to distinguish between
right and wrong, as referred to by the next verse.
26. The real word as-sabil
actually refers to an-najdayn (90:10), the two paths of right and wrong
specified by the Qur’an.
27. A person while exercising
his free will can adopt both the good or the right path. The first is an
expression of gratitude on his part and the second that of ingratitude.
28. The free will endowed
to man as well as the cognizance of the good and evil he possesses entail
that a Day will come when he be punished for his ungratefulness.
29. This, in contrast,
will be the fate of the grateful.
30. Here the Qur’an itself has specified that Camphor is the name of a spring and is not
the camphor which exists in this world. Why the spring has been named so
is something which will only be revealed in the next world.
31. Drinking on the
banks of a spring, it must be kept in consideration, has always been a
cherished arrangement.
32. Here a special quality
of the grateful is alluded to. They used to fulfil their vows, which were
over and above the obligations of their religion.
33. A mention of the
captives is peculiar to the early times when there was no formal system
of imprisonment. The captives, during these times used to fulfil their
needs by asking people.
34. The past tense adopted
in this verse is a literary style to express certainty of events which
are to take place in the future.
35. Paradise is actually
the reward of one’s patience and steadfastness in doing good deeds. It
needs the utmost inner strength to combat evil in a world which is downright
enthralling and captivating in its charms.
36. This refers to the
ideal climate of paradise. Man would be relieved of the biting cold and
steaming heat he encounters in this world.
37. This is a mention
of the ease a person will have in benefiting from the delights of Paradise.
The fruits of the trees in this world need labour and hard work if someone
wants to pluck them, but the fruits one encounters in Paradise will present
themselves to him. Once again, one must bear in mind the attraction of
fruit laden orchards for the foremost addressees of the Qur’an.
38. That is the vessels
and goblets will be of different sizes and shapes and the attendants of
paradise will have appropriately arranged them in various shelves so that
they can swiftly put to use whatever type of set a situation demands.
39. The words ‘eternal
youth’ signify that their alertness and vivacity will never leave them.
They will forever serve the dwellers of Paradise with vigour and enthusiasm.
It must be kept in mind that experience is an essential ingredient of any
good service; however, it comes with old age when a person looses most
of his eagerness. But in Paradise the experience of old age and the vigour
of youth will find themselves blended together.
40. In other words,
if the over garments are so exquisite, one can easily imagine how splendid
their apparel would be.
41. Elsewhere in the
Qur’an, gold bracelets are
similarly mentioned. This only points to the variety in the favours of
the Almighty. Once again, the subtle use of the past tense is to
be noted in this verse.
42. That is after drinking
from the springs of Camphor and Salsabi$l, they will gradually reach the
place where the Almighty Himself will present them with pure wine. This
will be the culmination of the royal treatment given to them.
43. These verses urge
the Prophet (sws) to show patience and steadfastness at the hostile response
of his addressees. He should shed all his worries for it is the Almighty
who has revealed the Qur’an with
great profundity and it is He who will take care of its deniers. The Arabic
word athim (sinner) refers
to a person who does not fulfil the rights of his fellow human beings and
the word kafur (ingrate) refers
to one who does not fulfil the rights of Allah. Although a person
is generally a sinner and an ingrate at the same time, yet in most personalities
one characteristic takes preponderance over the other. An athim is cruel, miserly and indifferent to his surroundings and a kafur is
self-centred, egotistic and arrogant. In the leadership of the Quraysh
a perfect example of the first type of character was Abu
Lahab and of the second Abu
Jahal. In other words, by referring to the leadership by these attributes
the real reason of their denial is brought to light to assure the Prophet
(sws).
44. The Prophet (sws)
is told that the only way to persevere and remain resolute in his mission
is to remember the Almighty as much as he can.
45. That is re-create
them in the same form once again.
46. The Almighty according
to His law guides only those who prove themselves to be worthy of His guidance,
and misleads only those who make themselves worthy of it because of their
misdeeds.
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