(And We have built above you seven strong,)

meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says,

(And We have made (therein) a shining lamp.)

meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says,

 (And We have sent down from the Mu`sirat water Thajjaj.)

(Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!) (30:48)

meaning, from its midst. Concerning Allah's statement,

 (I suggest you to make an absorbent cloth for yourself.)''

(That We may produce therewith corn and vegetation, and gardens that are Alfaf.)

meaning, `so that We may bring out great abundance, goodness, benefit, and blessing through this water.'

(grains) This refers to that which is preserved for (the usage) of humans and cattle.

 (and vegetations) meaning, vegetables that are eaten fresh.

 (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says

(And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.) (13:4)

Sa`id reported from Qatadah that he said, "Allah says,

(They will abide therein Ahqab.) (78:23)

Allah's statement:

(Nothing cool shall they taste therein, nor any drink.)

meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says,

(An exact recompense.)

meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this.

Then Allah said,

(For verily, they used not to look for a reckoning.) (78:27)

meaning, they did not believe that there would be an abode in which they would be taken to account.

(But they denied Our Ayat Kidhdhaba.)

meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement,

(Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said;

(And all things We have recorded in a Book.)

meaning, `surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says,

(So taste you. No increase shall We give you, except in torment.)

This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it.'' Qatadah reported from Abu Ayyub Al-Azdi, who reported from `Abdullah bin `Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah,

(So taste you. No increase shall We give you, except in torment.)''

Then he said, "They will continue increasing in torment forever.''

Tafheem-ul-Quran

(78:21) Hell, in fact, is an ambush, *14

*14 "An ambush": a place contrived to entrap game by surprise. Hell has been described as an ambush, because the rebels of God are fearless of it and are enjoying life thinking that the world is a haven of bliss for them. They do not know that Hell is lying in ambush for them, which will trap them suddenly and keep them trapped.

(78:22) the abode for the rebellious

(78:23) in which they shall remain lodged for ages. *15

*15 The word ahqab as used in the original means successive periods of long time appearing continuously one after the other. From this word some people have tried to argue that there will be eternity in the life of Paradise but no eternity. in the life of Hell. For however long these ages may be, they will not be endless but will come to an end at some time. But this argument is wrong for two reasons. First, that lexically, the word haqab (sing. of ahqab) itself contains the meaning that one haqab should be closely followed by another haqab; therefore, ahqab will necessarily be used only for such periods of time as continue to appear successively one after the other and there should be no period which is not followed by another period. Second, that as a rule it is wrong to put a meaning on a verse of the Qur'an pertaining to a particular theme which clashes with other statements of the Qur'an pertaining to the same theme. At 34 places in the Qur'an the word khulud (eternity) has been used concerning the dwellers of Hell. At three places not only the word khulud has been used but the word abad an (for ever and ever) also has been added to it; and at one place it has been clearly stated: "They will wish to get out of Hell but shall not be able to come out of it and theirs shall be an everlasting torment." (AI-Ma'idah: 37). At another place it has been said: "Therein they shall abide for ever, as long as the earth and the heavens shall last, unless your Lord ordains otherwise." And the same thing has been said about the dwellers of Paradise too:" "They shall dwell in Paradise for ever, as long as the earth and the heavens shall last, unless your Lord wills something else." (Hud: 107-108). After these explanations, how can one argue, on the basis of the word abqab, that the stay of the rebels of God in Hell will not be eternal, but it will come to an end at some stage in time?

(78:24) In it they shall not taste any coolness nor any drink,

(78:25) except boiling water and the washing from wounds, *16

*16 The word ghassaq as used in the original applies to pus, blood, pus-blood and all those fluids that flow out from the eyes and skins as a result of a grievous penalty. Besides, this word is also used for a thing which stinks and gives out horrid, offensive smell.

(78:26) a full recompense (for their misdeeds).

(78:27) They did not expect any reckoning.

(78:28) and had treated Our Revelations as utterly false, *17

*17 This is the reason for which they will deserve this dreadful penalty of Hell. Firstly, they lived in the world thinking that the time will never come when they will have to appear before God and render an account of their deeds; second, that they utterly refused to accept and acknowledge the Revelations that Allah had sent through His Prophets for their instruction and treated them as falsehood.

(78:29) whereas We had counted and preserved everything in writing. *18

*18 That is, "We were continuously preparing a complete record of their sayings and doings, their movements and occupations, even of their intentions. thoughts and aims in life and nothing was being left un-recorded, whereas the foolish people in their heedlessness thought that they were living in a lawless kingdom where they were free to do whatever they pleased and desired. and there was no power to call them to account. "

(78:30) Now taste it, for We shall never increase anything for you except the torment.

Fi Zilal al-Quran

The surah takes another step beyond resurrection, to describe the fate of the tyrant unbelievers and also that of the righteous. It begins with the former group who raise doubts about the fateful tiding:

[78:21]Surely hell lies in wait, [78:22]A place of resort for the inordinate, [78:23]Living therein for ages. [78:24] They shall not taste therein cool nor drink [78:25] But boiling and intensely cold water, [78:26] Requital corresponding. [78:27] Surely they feared not the account, [78:28] And called Our communications a lie, giving the lie (to the truth). [78:29] And We have recorded everything in a book, [78:30] So taste! for We will not add to you aught but chastisement.

Hell has been created so that it may watch the tyrants and transgressors and await their arrival. They find it well prepared to receive them, as if they are returning to their natural home after having sojourned on earth a while. It is a home in which they stay endlessly. But they taste �neither coolness nor any drink.� The next verse provides an exception to this, but the exception is even worse: �except boiling fluid and decaying filth.� Their throats and stomachs burn as they drink the boiling fluid, which is the only coolness they have, while their other drink is the filth of the burning bodies, decaying in the enormouns heat. The Quran comments that this is a fitting recompense. It is in keeping with they have done in their lives. For they thought they would never return to God: �. [78:27] Surely they feared not the account, [78:28] And called Our communications a lie, giving the lie (to the truth).� Their denial, as the Arabic verse suggests, is strongly emphatic and strongly upheld. But God keeps a meticulous record which doeleave out anything they do or say: �). [78:29] And We have recorded everything in a book,� Then follows a reproach coupled with the tiding that they can hope for no change in their condition and no abatement of its intensity: �[78:30] So taste! for We will not add to you aught but chastisement.

Wassalam

(The Day when We shall call together all human beings with their Imam.) (17:71)''

Al-Bukhari reported concerning the explanation of Allah's statement,

(The Day when the Trumpet will be blown, and you shall come forth in crowds.)

Abu Hurayrah said that the Messenger of Allah said,

(That which is between the two blowings is forty.)

Someone asked, "Is it forty days, O Abu Hurayrah'' But he (Abu Hurayrah) refused to reply, saying "no comment.''

They then asked, "Is it forty months'' But he (Abu Hurayrah) refused to reply, saying "no comment.''

They asked again, "Is it forty years'' But he (Abu Hurayrah) refused to reply, saying "no comment.''

(Abu Hurayrah added:) "Then the Prophet went on to say,

(Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)''

(And the heaven shall be opened, and it will become as gates.)

meaning, paths, and routes for the descending of the angels.

(And the mountains shall be moved away from their places and they will be as if they were a mirage.)

This is similar to Allah's statement,

(And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.) (27:88)

He also says,

(And the mountain will be like carded wool.) (101:5)

And Allah says here,

(As if they were a mirage.)

meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says,

(And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.'') (20:105-107)

And He says,

(And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47)

Tafheem-ul-Quran

(78:17) Surely the Day of Decision is an appointed time.

(78:18) The day the Trumpet is blown,

(78:19) you shall come out in multitudes, *12 and the heaven shall be opened so as to become all doors,

*12 This implies the final sounding of the Trumpet at which all dead men will rise back to life forthwith. "You" implies not only those who were the addressees at that time but all those humans who will have been born from the beginning of creation till Resurrection.

"The Resurrection will not take place piecemeal so that the people may leisurely watch its coming, but it will come all of a sudden when the people will be engaged in their daily business and they will have no idea whatever that the end of the world had approached. There will be a terrible blast and everyone will fall dead at the spot. " Hadrat 'Abdullah bin 'Amr and Hadrat Abu Hurairah have related a Hadith from the Holy Prophet saying: "The people will be walking on the roads as astral, will be buying and selling in the markets, will be disputing matters in their assemblies, when suddenly the Trumpet shall be sounded. Thereupon the one who was buying cloth would collapse and he would not have the time to put down the cloth from his hand; the one who was filling a cistern to water his animals would not have the time to water; and the one who was going to eat, would not have the time to Iift the morsel to his mouth and Resurrection will take place. "

(78:20) and the mountains shall be set in motion till they become as a mirage. *13

*13 One should bear in mind the fact that here also, as at many other places in the Qur'an, the different states of Resurrection have been mentioned all together. In the first verse, mention has been made of what will happen at the final sounding of the Trumpet and in the following two verses of the state which will appear at the second sounding of the Trumpet. While reading the following verses one should keep in mind that at some places in the Qur'an the three stages of Resurrection which will occur one after the other at different times have been mentioned separately, and at others all the three have been combined and mentioned as a single event. For example, in Surah An-Naml: 87 the first blowing of the Trumpet has been mentioned, when everyone will be suddenly struck with terror. At that time they will witness the general confusion and the upsetting of the order of the universe, as described in Al-Hajj: 1-2, Ya Sin 49-50 and At-Takvir: 1-6. In Surah Az-Zumar: 67-70, mention has been made of the second and third blowing of the Trumpet. On the second blowing of it everyone will fall down dead, and when it is blown for the third time, all dead men will rise back to life and present themselves before Allah. In Ta Ha: 102-112, AI-Anbiya': 101-103, Ya Sin: 51-53 and Qaf: 20-22, only the third sounding of the Trumpet has been mentioned.

"The heavens shall be opened" means: All obstacles in the heavens will be removed and every heavenly calamity from every side will be befalling freely as though all doors for it were open and no door had remained closed to obstruct its happening. "The mountains will be set in motion till they become as a mirage" means: In no time will the mountains be uprooted from their places and then will be scattered away in particles leaving nothing but vast, empty sand plains behind. "This same state has been described in Surah Ta Ha, thus: They ask you: well, where will the mountains go on that Day? Say to them: My Lord will reduce them to fine dust and scatter it away. He will turn the earth into an empty level plain, wherein you will neither see any curve nor crease."

Fi Zilal al-Quran

Fixed is the Day of Decision. On that day the Trumpet is blown and you shall come in crowds, and heaven is opened, and becomes gates, and the mountains are get in motion, and seem to have been a mirage.

After this multitude of images taken from actual life the surah takes up the issue of the event of which they have been warned. It explains to them its nature and how it takes place: Fixed is the Day of Decision. On that day the Trumpet is blown and you shall come in crowds, and heaven is opened, and becomes gates, and the mountains are set in motion, and seem to have been a mirage.

Creation is not without purpose. The Creator Who has accurately measured human life and carefully provided perfect harmony between it and the universe cannot let people just live and die in vain. Reason cannot accept that those who do good and the evil-doers should both end in dust. The rightly guided and the straying folk, the just and the tyrants cannot have the same fate. There must be a day when everything is judged and evaluated. The day is appointed by Allah: Fixed is the Day of Decision.

It is a day when upheaval overtakes the universe and destroys its systems.

On that day the Trumpet is blown and you shall come in crowds, and heaven is opened and becomes gates, and the mountains are set in motion, and seem to have been a mirage.

The "Trumpet" is a kind of horn of which we know nothing except its name and that it will be blown. We need not waste our time trying to discover how, for such discovery will not strengthen our faith.

Allah has revealed to us what we need to know of the secrets of the universe so that we may not waste our energy in futile pursuit of useless knowledge. We can imagine, however, a blow on the Trumpet which men answer by coming in crowds. We can visualise such a scene when all generations of mankind, which succeeded one another on this earth, rise up, walking in multitudes, from all directions to attend the great reckoning. We can imagine the fearful sight of people rising up from graves and the great crowd, huge, endless. We can feel the horror of the day with such an unprecedented crowd, helpless', horror-stricken. We do not know where will this happen, for the universe is full of great events" and heaven is opened and becomes gates, and the mountains are set in motion, and seem to have been a mirage.

Heaven, the mighty heaven, is opened up so that it becomes gates. It is, as described elsewhere in the Qur'an, rent asunder. So, it will look very unfamiliar to us. The firmly dug-in pegs, namely, the mountains are set in motion. They are hammered, scattered, turned into dust, blown by the wind, as other Qur'anic verses describe. Hence, they become non-existent, like a mirage which has no reality. Or, probably, different rays are reflected against them after they have been turned into dust and they look like a mirage.

All in all, it is horror apparent in the upheaval which envelops the universe as well as in men's resurrection after blowing the Trumpet. Such is the Day of Decision carefully and wisely fixed.

Wassalaam

 (On the Day the Rajifah shakes,) This is similar to Allah's statement,

 (On the Day the earth and the mountains shake.) (73:14)

The second is Ar-Radifah, and it is like the Allah's statement,

Concerning Allah's statement,

 (Their vision humiliated.)

meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says,

 (They say: "Shall we indeed be brought back from Al-Hafirah'')

 (Even after we are bones Nakhirah) It has also been recited:

 (Nakhirah)

 (It would in that case be a return with loss.) (79:12)

 (But it will be only a single Zajrah. When behold, they are at As-Sahirah.)

meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says,

 (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!) (17:52)

Allah has also said,

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

Allah also says,

 (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.) (16:77)

 Allah then says,

Ar-Rabi` bin Anas said,

 (When behold, they are at As-Sahirah.) "

Allah says,

 (On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.) (14:48)

and He says,

 (And they ask you concerning the mountains: say, "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain.You will see therein nothing crooked or curved.) (20:105-107)

and Allah says,

 (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47)

and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it.''

Tafheem-ul-Quran

(79:6) the Day when the quake shall cause. a violent jolt, (79:7) which is followed by another jolt, *2

*2 The first jolt implies the jolt which will destroy the earth and everything on it, and the second jolt at which all dead men will rise up from death and from their graves. This same state has been described in Surah Az-Zumar, thus: "And when the Trumpet shall be blown on that Day, all those who are in the heavens and the earth shall fall down dead except those whom Allah may allow (to live). Then the Trumpet shall be blown again and they will all stand up, looking around." (v. 68)

(79:8) some hearts on that Day shall be trembling with fear, *3

*3 "Some hearts", because, according to the Qur'an, only the disbelievers, the wicked people and the hypocrites will be terror-stricken on the Resurrection Day, the righteous believers will remain secure from this tenor. About them in Surah Al-Anbiya' it has been said: "The time of great fright will not trouble them at all; the angels will rush. forth to receive them, saying: `This is the very Day which you were promised'." (v. 103)

(79:9) their looks struck with awe. (79:10) They say, "Shall we really be restored to our former state? (79:11) What, when we shall have become hollow, rotten bones?" (79:12) They said, "It would then be a return with sheer loss! " *4

*4 That is, when they were told that they would surely be raised back to life after death, they started mocking it, saying to one another, "Well, if we have really to be restored to our former state of life, then we would certainly be doomed. "

(79:13) Whereas it will only need a single shout (79:14) and they will forthwith appear in an open plain. *5

*5 That is, "They are mocking it as an impossibility, whereas it is not at all a difficult task for Allah for the performance of which He may have to make lengthy preparations. For it only a single shout or cry is enough at which your dust of ash will gather together from wherever it lay, and you will suddenly find yourself alive on the back of the earth. Thinking this return to be a return to loss, you may try to escape from it however hard you may, but it will inevitably take place; it cannot be averted by your denial, escape or mockery."

Fi Zilal al Quran

On the day when the earth shall quake, followed soon afterwards by the sky, all hearts shall be filled with terror, and all eyes shall be downcast. They say, "What, are we being restored as we were before? What, when we have been turned to old, hollow bones? They say, "That will be a losing return." But with just one blast they shall be alive on earth.

The opening of the surah takes the form of an oath, to confirm the event related in the following few verses:

On the day when the earth shall quake followed soon afterwards by the sky, all hearts shall be filled with terror, and all eyes shall be downcast. They say, 'What are we being restored as we were before? What, when we have been turned to old, hollow bones?' They say. 'That will be a losing return. ' But with just one blast they shall be alive on earth. It has been suggested that the "quaker" is the earth. This is based on what the Qur'an says in another surah:

On the day when the earth and the mountains will quake (Al-Qur'an 73:14) It has also been suggested that the "follower" is the sky, as it follows the earth and witnesses its own upheaval which causes it to split and causes the stars to scatter. An alternative suggestion claims that the "quaker" refers to the first blast on the Trumpet which causes the earth, the mountains and all creation to quake and tremble and makes all who are in heaven and on earth fall down fainting except those who shall be spared by Allah. "The follower" it is claimed, refers to the second blow on the Trumpet which brings all creation back to life (as stated in surah 39, verse 68).

Whichever suggestion is the correct one, the very verses make men's hearts feel the quake and shake with fear and worry. They prepare them to realise what sort of terror will fill the hearts on the day of judgement:

All hearts shall be filled with terror and all eyes shall be downcast. Thus, it is a combination of worry, fear, humiliation and breakdown. This is what happens on that day, and it is the fact which the oath at the opening of the surah seeks to establish. In both sense and rhythm, the scene portrayed by these verses fits in perfectly with the opening.

The surah goes on to speak of their surprise and wonder when they are resurrected: They say, 'What, are we being restored as we were before? What, when we have been turned to old, hollow bones? They wonder whether they are being returned to life again. Amazed, they ask how this can be done after they have been dead for so long that their bones have become hollow. Then they realise that their awakening does not take them back to their life on earth, but to their second life. At this point they feel their great loss and cry:

They say, 'That will be a losing return.' They have not banked on such a return, and have not prepared for it, so they have everything to lose by it. The Qur'anic comment is to state what will actually happen. But with just one blast they shall be alive on earth.

The "blast" is a shout, but it is described here as a blast to emphasise its force, and to strike a note of perfect harmony between this scene and the other scenes of the surah. The term used for "the earth" here refers to a bright white earth which is the land of resurrection. We do not know its exact location. All we know of it is that which the Qur'an or the authentic traditions of the Prophet relate. We have no intention of adding anything unauthoritative to their account. Other Qur'anic statements lead us to the conclusion that this one blast is most probably the second blow on the Trumpet, i.e. the blow of resurrection. The expression used here gives a sense of speed. The blast itself is associated with speed, and the general rhythm of the surah is a rapid one. The terrified hearts also beat fast. Hence the perfect harmony between the sense, the rhythm, the scenes and the surah as a whole.

Wassalam

 (And He brings out its forenoon.)

meaning, He illuminated its day. Then Allah says,

 (And after that He spread the earth,) He explains this statement by the statement that follows it,

 (And brought forth therefrom its water and its pasture.)

In reference to the statement of Allah,

 (And the mountains He has fixed firmly,)

meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says,

 (As provision and benefit for you and your cattle.)

meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Tafheem-ul-Quran

(79:27) Are *13 you (O men,) harder to create, or is the heaven? *14

*13 Now arguments are being given for the possibility of Resurrection and life after death and their being the very demand and requirement of wisdom.
*14 Here, creation implies the recreation of men, and the heaven the entire firmament which contains countless stars and planets, and innumerable solar systems and galaxies. means to say: "You think that your resurrection after death is something extremely improbable and you express wonder saying: `How is it possible that when our very bones will have decayed and become rotten the scattered particles of our bodies will be reassembled and made living once again?' But have you ever also considered whether the great universe is harder to create or your own re-creation in the form in which you were created in the first instance? The God Who created you in the first instance cannot be powerless to create you once again." This same argument for life after death has been given at several places in the Qur'an. For example, in Surah Ya Sin it has been said: "Is not He Who created the heavens and the earth able to create the like of them (again)? Why not, when He is the skilful Creator." (v. 81) And in Surah Al-Mu'min it was said: "Surely the creation of the heavens and the earth is a greater task than the creation of man, but most people do not know. (v. S7)

(79:28) Allah built it: He raised its vault high and gave it balance,

(79:29) and covered its night and brought forth its day. *15

*15 The night and the day have been attributed to the heaven, for the night falls when the sun of the heavens sets and the day dawns when it rises. The word "cover" has been used for the night in the sense that after the sun has set the darkness of the night so spreads over the earth as though it has covered it from above by a curtain.

(79:30) After that He spread out the earth: *16 from within it.

*16 "After that He spread out the earth" does not mean that Allah created the earth after the creation of the heavens, but it is a style of expression just like our saying after making mention of something: "Then this is noteworthy." The object is not to express the sequence of occurrence between the two things but to draw attention from the first to the second thing although both may exist together. Several instances of this style are found in the Qur'an, e.g. in Surah Al-Qalam it is said: "(He is) oppressive, and after that, ignoble by birth." This does not mean that first he became oppressive and then he turned ignoble by birth, but it means: "He is oppressive, and above all, ignoble by birth." Likewise, in Surah Al-Balad it is said: "Should free a slave...then be of those who believe." This also does not mean that first he should act righteously and then believe. But that along with doing righteous deeds he should also be characterised by belief. Here, one should also understand that at some places in the Qur'an the creation of the earth has been mentioned first and then the creation of the heavens, as in Al-Baqarah: 29, and at others the creation of the heavens has been mentioned first and then of the earth, as in these verses. There is, in fact, no contradiction in this. At no place the object is to tell what was created first and what afterwards, but wherever the context requires that the excellences of the power of AIlah be made prominent, the heavens have been mentioned first and then the earth, and where the context requires that the people be made to appreciate and acknowledge the blessings that they are benefiting by on the earth, the mention of the earth has been made before that of the heavens.

(79:31) He brought out its water and its pasture, *17

*17 "Pasture" here does not only imply pasture and fodder for the animals but all kinds of herbal produce suitable for consumption both by man and by animal. An example of the use of rat'. which is generally used in Arabic for the grazing animals, is found in Surah Yusuf: 12, signifying that this word is sometimes used for man also. The brothers of Joseph said to their father: "Send Joseph with us tomorrow that he may freely graze and enjoy sport. " Here, the word grace (rat`) for the child has been used in the meaning that he may move about freely in the jungle and pluck and eat fruit.

(79:32) and set the mountains in it,

(79:33) as a means of sustenance for you and your cattle. *18

*18 In these verses arguments have been given for the Resurrection and life after death from two aspects: first, that it is not at all difficult to establish these for the power of that God Who has made this vast and huge universe with such wonderful balance and this earth with such provisions. Second, that the pointers to the perfect wisdom of Allah which are clearly visible in the universe and the earth, point out that nothing is happening here purposelessly. The balance that exists between countless of the stars and planets and galaxies in the heavens testifies that all this has not happened haphazardly but there is a well thought-out plan working behind it. The regular alternation of the night and day is evidence that this system has been established with supreme wisdom and knowledge for making the earth a home and place of settlement. On this very earth are found regions where the alternation of the night and day takes place within 24 hours and also those regions where there are longer days and longer nights. A very large part of the earth's population lives in the first kind of the regions. Then as the days and nights go on becoming longer and longer, life goes on becoming harder and harder and population thinner and thinner. So much so that the regions where there are six-month-long days and six-month-long nights, are not at all fit for human settlement. Arranging both these types of the land on this very earth Allah has provided the evidence that this regular order of the alternation of night and day has not come about accidentally but has been brought about with great wisdom precisely in accordance with a scheme to make the earth a place fit for human settlement. Likewise, spreading out the earth so that it becomes a fit place to live in, providing in it that water which should be palatable for man and animal and a cause of growth for vegetation, setting in it mountains and creating all those things which may become a means of life for both man and animal- all these are a manifest sign that they are not chance happenings of the purposeless works of a care-free person but each one of these has been arranged purposefully by a Supreme, Wise Being. Now every sensible and intelligent man can consider for himself whether the necessity and occurrence of the Hereafter is the requirement of wisdom or its negation. The person who in spite of seeing all this says that there is no Hereafter, in fact, says that everything in the universe is happening wisely and purposefully, but only the creation of man on the earth as a being endowed with sense and power is meaningless and foolish. For there could be nothing more purposeless than delegating to man vast powers of appropriation in the earth and providing him an opportunity to do good as well as evil deeds but then failing to ever subject him to accountability.

Fi Zilal al Quran

Which is stronger in constitution: you or the heaven He has built? He raised it high and gave it its perfect shape, and gave darkness to its night, and brought out its daylight. After that He spread out the earth. He brought out water from it, and brought forth its pastures; and the mountains He set firm, for you and your cattle to delight in.

Leaving history aside, the surah takes up the open book of the universe. It paints some of the great scenes of the universe which testify to the limitless power and careful planning of Allah, the Creator of the universe Who controls its destiny both in this life and in the life to come. These scenes are drawn here with powerful style and strong rhythm in harmony with the opening of the surah and its general cadence. Which is stronger in constitution: you or the heaven He has built? He raised it high and gave it its perfect shape, and gave darkness to its night, and brought out its daylight. After that He spread out the earth. He brought out water from it and brought forth its pastures; and the mountains He set firm, for you and your cattle to delight in.

Having mentioned the end met by the tyrants who thought themselves very powerful, the surah turns to the present disbelievers who also depend on their own power. It directs their attention to some manifestations of the work of the Supreme Power in the universe.

Their power does not stand any comparison with that of Allah: Which is stronger in constitution: you or the heaven He has built? He raised it high and gave it its perfect shape, and gave darkness to its night, and brought out its daylight. After that He spread out the earth. He brought out water from its depth, and brought forth its pastures; And the mountains He set firm, for you and your cattle to delight in.

The question these verses start with:

Which is stronger in constitution: you or the heaven He has built? admits of one answer only: Heaven. So the question seems to infer another:

Why should you think so highly of your own power when heaven is much stronger in constitution than you and the Lord Who created it is much stronger than it? The question may also be carried forward in a different direction: Why do you think resurrection impossible? He has created heaven, the creation of which requires more power than your own creation? Resurrection is merely a repetition of creation. It follows that He who has built heaven will find your resurrection an easier proposition.

"He has built" heaven. The term "build" suggests strength and firm constitution. Heaven is so indeed. Its planets are held together in a perfect system. They neither scatter, nor fall away from their orbits.

"He raised it high and gave it its perfect shape." A glance is enough to recognise the perfect coherence and harmony in the building of heaven. Knowledge of the laws which govern the existence of the creatures in the sky above us and provide a perfect balance between their movements and between their mutual effects enhances awareness of the significance of this verse. It intensifies the feeling of the limitlessness of their very real world, of which human knowledge has uncovered only a small part. This part, however, is enough to make man overwhelmed with wonder and astonishment. He stands speechless at the infinite beauty of the universe. He can give no explanation for it except that a superhuman power has planned it and governs it. This explanation is now accepted even by those who profess not to believe in any religion. And gave darkness to its night, and brought out its daylight.

The Arabic words used in this verse add to the strength of the general tone. They also have stronger connotations than the translation suggests. They are used here because they are more fitting with the general context. The succession of darkness at night and light in the morning is a phenomenon recognised by all, but it may be overlooked because of its being so familiar. Here, the Qur'an reminds us of its permanent novelty. For it is repeated anew every day, producing the same effects and reactions. The natural laws governing this phenomenon are so precise and miraculous that they continue to impress and astonish man as his knowledge increases. After that He spread out the earth. He brought out water from it, and brought forth its pastures, and the mountains He set firm.

Spreading out the earth is a reference to the levelling of its surface so that it becomes easy to walk on, and to the formation of a layer of soil suitable for cultivation. Setting the mountains firm is a result of the final shaping of the surface of the earth and its cooling down to a level suitable for the emergence of living organisms. Allah also brought out water from the earth. This applies to the springs that allow the deep waters to flow out on the surface of the earth. It applies also to the rain water, since it comes originally from the earth. He also brought forth the pastures, which is, in this context, a reference to all plants upon which man and animals feed, and which directly and indirectly sustain life.

All this happened after the heaven was built, the night darkened and the earth spread. The recent theories of astrology support this Qur'anic statement, for they assume that the earth was moving in its orbit, with day and night succeeding each other for hundreds of millions of years before it was levelled and spread out, became suitable for the growth of vegetation, and before its surface took its final, present shape of plains, valleys and mountains.

The Qur'an declares that all this is "for you and your cattle to delight in." This is a reminder for man of what Allah has made for him, and of His perfect and elaborate planning. It is not by chance that the heaven was built in this fashion and that the earth was spread out to take its present shape. Man's existence, as Allah's vicegerent, was taken into account. Man's existence and development depend on so many factors which operate in the universe generally, and in the solar system in particular, and more particularly in the earth itself. All these factors must be made to function in absolute harmony.

Following the Qur'anic approach of giving a short statement which embodies the basic fact, yet is rich with hints and inferences, the surah names just a few of these harmonised factors - the building of heaven, darkening of the night, bringing out the daylight, spreading out the earth, bringing out its waters and pastures and setting the mountains firm - for man and his cattle to delight in. This statement makes the idea of elaborate planning of the universe understood by everybody. It makes use of some of its manifestations which require no particular standard of education to appreciate. This enables the Qur'an to be a universal address, to all men, in all ages and societies, whether primitive or advanced. The reality of meticulous and elaborate planning of the whole universe, however, goes far beyond the level mentioned here. The very nature of this universe rules out any possibility of its formation by chance, for no chance could result in such perfect and absolute harmony on such an immeasurable scale.

The harmony starts with the fact that our solar system is unique among millions and millions of planetary systems, and our earth is also a unique planet with regard to its location in the solar system. It is this uniqueness which makes life on earth possible. We have not yet discovered among the many thousands of similar planets anyone which enjoys similar harmonisation of the essential factors which help the emergence and sustenance of life.

Life may appear on a certain planet if certain conditions are met: the planet must be of suitable size, at a medium distance from the sun, and it has to be of a composition which mixes the elements in the right proportion to permit the emergence of life. The suitable size is necessary because the atmosphere of the planet is conditioned by the force of its gravity. The medium distance is also a necessary condition because the planets which are near to the sun are so hot that nothing can solidify on them, and those that are far from the sun are so cold that nothing on them can have any measure of elasticity. The right composition of elements is necessary because such a composition in the right proportion is a must for the growth of vegetation which is, in turn, essential for the sustenance of life. The Earth has the ideal location to satisfy all these conditions which help the emergence of life in the only form which we now know.[A. M. Al Akkad, Beliefs of Twentieth Century Thinkers, p. 36]

The establishment of the fact of elaborate planning of the grand universe, and giving man a special place in it prepares man's heart and mind to receive and accept the statement of the realitv of the hereafter and its final judgement and rewards with a feeling of reassurance. If the origins of the universe and of man are so, then the cycle must be completed, and everyone must have his reward. It is inconceivable that the final end comes with the end of man's short life in this world, or that evil and tyranny can get away without retribution, or that good, justice and right can be left to suffer whatever hardship is visited on them in this life, without there being a chance to put matters right. Such an assumption is, its very essence, contrary to the fact of elaborate planning, so apparent everywhere in the universe. Hence the reality touched upon in this part of the surah serves as an introduction to the reality of the hereafter which is the main theme of the surah.

Wassalam

 (And the Hour will be more grievous and more bitter.) (54:46)

Then Allah says,

 (The Day when man shall remember what he strove for.)

meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says,

 (On the Day will man remember, but how will that remembrance avail him) (89:23)

Then Allah says,

(And Hell shall be made apparent for whoever sees.)

meaning, it will become apparent for the onlookers, so the people will see it with their own eyes.

 (Then for him who transgressed)

meaning, who rebels and behaves arrogantly.

 (And preferred the life of this world,)

meaning, he gives it precedence over the matters of his religion and his Hereafter.

 (Verily his abode will be the Hell;)

meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim.

(But as for him who feared standing before his Lord and forbade himself from desire.)

meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master.

 (Verily Paradise will be his abode.)

meaning, his final abode, his destination, and his place of return will be the spacious Paradise.

Tafheem-ul-Quran

(79:34) Then, when the great Disaster befalls *19

*19 This implies the Resurrection for which the words at-Taammat alkubra have been used. Taammah by itself is a grievous calamity which afflicts everybody. Then it has been further qualified by the word kubra (great), which shows that the mere word taammah is not enough to describe fully its intensity and severity.

(79:35) the Day when man shall remember whatever he had striven for *20

*20 That is, "When man will see that the same Day of accountability of which he was being foretold in the world, has come, he will start remembering each one of his misdeeds done in the world even before his records are handed over to him. Some people experience this even in the world. if at some time they come across a dangerous situation suddenly when death seems to be staring them in the face, their whole life-film flashes across their mind's eye all at once.

(79:36) and Hell shall be laid open for everyone to see, (79:37) then the one who had rebelled (79:38) and preferred the life of the world, (79:39) Hell shall be his home. (79:40) As for him who had feared to stand before his Lord and restrained himself from evil desires, (79:41) Paradise shall be his home. 

Here, in a few words, it has been told briefly what shall be the criterion of the final judgement in the Hereafter. One kind of the conduct of life in the world is that transgressing all bounds of service man should rebel against his God and should make up his mind that he would seek only the benefits and pleasures of this world in whatever way they could be sought and achieved. The other kind of conduct is that while man passes life in the world he should constantly keep in view the truth that ultimately one day he has to stand before his Lord, and should refrain from fulfilling the evil desires of the self only for the fear that if he earned an unlawful benefit in obedience to his self, or enjoyed an evil pleasure, what answer he would give to his Lord. The criterion of the judgement in the Hereafter will be which of the two kinds of conduct he adopted in the world. If he had adopted the first kind of conduct, his permanent abode would be Hell, and if he had adopted the second kind of conduct, his permanent home would be Paradise.

Fi Zilal al Quran

Then, when the Greatest Catastrophe comes on the day when man shall call to mind what he has done, When Hell is brought in sight of all who are looking on; then, he who tyrannised and transgressed and chose this present life will have Hell for his dwelling place. But he who feared to stand before his Lord and forbade his soul its caprice will dwell in Paradise.

After all these introductory scenes and inspiring touches comes the statement concerning the "Greatest Catastrophe" accompanied by the distribution of rewards for actions alone in this life. The rewards are portrayed in scenes which fit in harmoniously with the Greatest Catastrophe: Then, when the Greatest Catastrophe comes, on the day when man will call to mind what he has done, when Hell is brought in sight of all who are looking on; then, he who has transgressed and chosen this present life will have Hell for his dwelling place. But he who feared to stand before His Lord and forbade his soul its caprice will dwell in Paradise.

Hence the reality touched upon in this part of the surah serves as an introduction to the reality of the hereafter which is the main theme of the surah.

Then, when the Createst Catastrophe comes, on the day when man will call to mind what he has done, when Hell is brought in sight of all who are looking on; then, he who transgressed and chose this present life will have Hell for his dwelling place. But he who feared to stand before his Lord and for bade his soul its caprice will dwell in Paradise.

This present life is a period of comfort and enjoyment which are given in precise and accurate measure. Its duration is determined according to the overall planning relating to the universe and human life. Its comfort and enjoyment will end at the time appointed for their expiry. When the Greatest Catastrophe comes it ravages all and overwhelms all. The fleeting comfort of this life is extinguished, the whole universe, its built heaven, spread out earth, firm mountains are overturned and all living creatures are overwhelmed. At that moment "man will call to mind what he has done." He might have been distracted by the events and comforts of this life and he might have overlooked what he had done. But he will recall it all then, when remembrance brings to him nothing but sadness and grief as he realises what miserable end he is facing.

When Hell is brought in sight of all who are looking on. The term used here for "bringing in sight" is particularly powerful. It is rich in its connotations and makes the rhythm even stronger. The result is that the image is so vivid that we almost see the whole scene in front of us now.

Then, people will have different destinies and the aim of the earlier planning of the first life will be revealed:

Then, he who tyrannised and transgressed and chose this present life will have Hell for his dwelling place. The two verbs "tyrannise" and "transgress" are used here to render the meaning of one Arabic term, namely, "tyrannise" which is used here, as elsewhere in the Qur'an, in a much wider sense than strict despotism of rulers and dictators. "Tyranny" is used here as synonymous with exceeding the limits of right and truth. Hence these three verses refer to all those who transgress the boundaries of right, prefer this life to the future life, taking no heed of the latter.

Since consciousness of the hereafter defines the values and standards to be applied, he who prefers this present life will suffer a breakdown of values and standards which results in his adoption of faulty standards of behaviour. This puts him in the category of despots and transgressors. Thus, Hell which is brought in sight of everybody on the day of the Catastrophe will be "his dwelling place ". But he who feared to stand before his Lord and forbade his soul its caprice will dwell in Paradise.

The one who fears to stand in front of Allah does not indulge in sin. If he slips and commits a sin, in a moment of human weakness, his fear of facing Allah will lead him to repent and pray for forgiveness. Thus he remains within the area of obedience, the central point of which is the control of one's caprice and desires. Indulgence of desire and caprice is essentially the cause of all forms of tyranny and transgression. It is the spring of evil. Man hardly ever falls for any reason other than succumbing to caprice and desire. Ignorance is easy to cure. Desire, after ignorance has been cured, is the plague which requires a long and hard struggle to overcome. The fear of Allah is the solid defence against the violent attacks of desire. Indeed, there is hardly any other defence which can withstand such attacks. Hence, the surah mentions the fear of Allah and the control of caprice together in one verse. This fact is here asserted by Allah, the Creator of man and the only one Who knows the human soul, its weaknesses and their effective cure.

Allah does not ask man to suppress his desires, because He knows that it is not possible for him to do so. He simply asks man to control his desires and not to let them control him. He tells him that fear of standing before his Lord, the Almighty, should be of great help to him. He has fixed his reward for this hard struggle: Paradise as a dwelling place. For Allah knows perfectly well the hardships involved in this struggle and the high standards to which man is elevated by it. This struggle, self-control and elevation help man fulfil his humanity. Such fulfillment cannot be achieved by giving way to all distress, and following caprice wherever it leads, on the pretext that desire and caprice are part of human nature. Allah, who made man sensitive to certain urges, also gave him the ability to control such urges by self discipline. He also gives him Paradise as a reward when he wins and elevates himself to the high standard of humanity.

There are two types of freedom. The first is the one achieved through scoring a victory over one's desires and releasing oneself from the chains of caprice. When man achieves such a victory he finds himself able to fulfil these desires and caprices in a controlled and balanced way which emphasises man's freedom of choice. This type of freedom is the human type, the one which suits the honour Allah has bestowed on man. The other type is the animal freedom, represented in man's defeat, his enslavement by his desires, and his loss of control over himself. This type of freedom is advocated only by those who have lost their humanity, so they try to cover their slavery with a dress of deceptive freedom.

The first type is enjoyed by those who elevate and prepare themselves for the sublime and free life in their future dwelling place of Paradise. The second is indulged in by those who sink into the cesspool of desire, thus preparing themselves for Hell where they are deprived of their humanity. The end is the natural one, in both cases, according to Islam which gives everything its true and proper value.  

Wassalam

Tafheem-ul-Quran

(80:1) He frowned and turned away his face (80:2) because there came up to him the blind man. *1

*1 The style of this first sentence is elegant and subtle. Although in the following sentences the Holy Prophet (upon whom be peace) has been directly addressed, which by itself shows that the act of frowning and turning aside had issued forth from him, the discourse has been opened in a manner as though it was not he but some one else who had so acted. By this style the Holy Prophet (upon whom be peace), by a subtle method, has been made to realize that it was an act unseemly for him. Had somebody familiar with his high morals witnessed it, he would have thought that it was not he but some other person who had behaved in that manner. The blind man referred to here implies, as we have explained in the Introduction, the well-known Companion, Hadrat Ibn Umm Maktum. Hafiz Ibn 'Abdul Barr in Al-Isti'ab and Hafiz Ibn Hajar in AI-Isbah have stated that he was a first cousin of the Holy Prophet's wife, Hadrat Khadijah. His mother, Umm Maktum, and Hadrat Khadijah's father, Khuwailid, were sister and brother to each other. After one knows his relationship with the Holy Prophet, there remains no room for the doubt that he had turned away from him regarding him as a poor man having a low station in life, and attended to the high-placed people, for he was the Holy Prophet's brother-in-law and a man of noble birth. The reason why the Holy Prophet had shown disregard for him is indicated by the word a ma (blind man), which Allah Himself has used as the cause of the Holy Prophet's inattention. That is, the Holy Prophet thought that even if a single man from among the people whom he was trying to bring to the right path, listened to him and was rightly guided, be could become a powerful means of strengthening Islam. On the contrary, Ibn Umm Maktum was a blind man, who could not prove to be so useful for Islam because of his disability as could one of the Quraish elders on becoming a Muslim. Therefore, he should not interrupt the conversation at that time; whatever he wanted to ask or learn, he could ask or learn at some later time.

(80:3) And what would make you know that he might reform, (80:4) or heed the admonition, and admonishing might profit him? (80:5) As for him who is indifferent,  (80:6) to him you attend, (80:7) though you would not be responsible if he did not reform. (80:8) And the one 'who comes to you running, of his own will,  (80:9) and fears, (80:10) from him you turn away. *2

*2 This is the real point which the Holy Prophet (upon whom be peace) had overlooked in the preaching of Islam on that occasion, and for teaching him the same Allah first reproved him on his treatment of Ibn Umm Maktum, and then ' told him what really deserved to occupy his attention as preacher of the Truth and what did not. There is a man whose apparent state clearly shows that he is a seeker after truth: he fears lest he should follow falsehood and invite Allah's wrath; therefore, he comes all the way in search of the knowledge of the true faith. There is another man, whose attitude clearly reflects that he has no desire for the truth; rather on the contrary, he regards himself as self-sufficient, having no desire to be guided to the right way. Between these two kinds of men one should not see whose becoming a Muslim would be of greater use for Islam and whose becoming a believer could not be of any use in its propagation. But one should see as to who was inclined to accept the guidance and reform himself, and who was least interested in this precious bargain. The first kind of man, whether he is blind, lame, crippled. or an indigent mendicant, who might apparently seem incapable of rendering any useful service in the propagation of Islam, is in any case a .valuable man for the preacher to the Truth. To him therefore he should attend, for the real object of this invitation is to reform the people, and the apparent state of the person shows that if he was instructed he would accept guidance. As for the other kind of man, the preacher has no need to pursue him, no matter how influential he is in society. For his attitude and conduct openly proclaim that he has no desire for reform; therefore, any effort made to reform him would be mere waste of time. If he has no desire to reform himself, he may nor the loss would be his, the preacher would not at all be accountable for it.

Allah said,

 (Honorable and obedient.)

meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from `A'ishah that the Messenger of Allah said,

This Hadith was reported by the group

Tafheem-ul-Quran

(80:11) By no means! *3 This is but an admonition. *4

*3 That is, "You should never do so: do not give undue importance to those who have forgotten God and become proud of their high worldly position. The teaching of Islam is not such that it should be presented solicitously before him who spurns it, nor should a man like you try to invite these arrogant people to Islam in a way as may cause them the misunderstanding that you have a selfish motive connected with them, and that your mission would succeed only if they believed, otherwise not, whereas the fact is that the Truth is as self-sufficient of them as they are of the Truth."
*4 The allusion is to the Qur'an.

(80:12) Let him who wills accept it. (80:13) It is written in scrolls, which are honoured, (80:14) exalted, purified, *5

*5 "Purified�: free from all kinds of mixtures of false ideas and thoughts, and presenting nothing but the pure Truth. There is nothing whatever in these scrolls of the impurities with which the other religious books have boon polluted. They have been kept pure and secure from all kinds of human speculation and evil suggestions. 

(80:15) (and which) remain in the hands  (80:16) of noble *6 and virtuous scribes. *7

*6 This refers to the angels who were writing the scrolls of the Qur'an under the direct guidance of Allah, were guarding them and conveying them intact to the Holy Prophet (upon whom be peace). Two words have been used to qualify them: karim, i.e. noble, and barr, i.e. virtuous. The first word is meant to say that they are so honoured and noble that it is not possible that such exalted beings would commit even the slightest dishonesty in the trust reposed in them. The second word has been used to tell that they carry out the responsibility entrusted to them of writing down the scrolls, guarding them and conveying them to the Messenger with perfect honesty and integrity.
*7 If the context in which these verses occur, is considered deeply, it becomes obvious that here the Qur'an has not been praised for the sake of its greatness and glory but to tell the arrogant people, who were repudiating its message with contempt, plainly: "The glorious Qur'an is too holy and exalted a Book to be presented before you humbly with the request that you may kindly accept it if you so please. For it does not stand in need of you as you stand in need of it. If you really seek your well-being, you should clear your head of the evil thoughts and submit to its message humbly; otherwise you are not so self-sufficient of this Book as this Book is self-sufficient of you. Your treating it with scorn and contempt will not affect its glory and greatness at all, rather your own pride and arrogance will be ruined on account of it. 

Fi Zilal al Quran

No indeed ! This is an admonition; let him who will, bear it in mind. It is written on honoured pages, exalted, purified, by the hands of noble and devout scribes.

The tone gets even stronger and the reproof becomes outright censure: "kalla" or "No indeed", this must never be the case.

There follows a statement affirming that Islam is an honourable and noble call. It has no need for anybody's support. It cares only for the one who accepts it on its merits, regardless of his position in human society!

This is an admonition; let him who will, bear it in mind. It is written on honoured pages, exalted, purified, by the hands of noble and devout scribes.

It is a noble and honoured message in every respect. Its pages are purified and exalted, entrusted to "noble and devout" angel ambassadors who convey it to those human beings selected for the task of conveying it to their people. It is also dignified. No one who pretends that he is self sufficient need be approached about accepting this message of Islam. It is only for those who know its value and seek to be purified by it.

So this is the Divine standard by which all values and considerations should be evaluated, and all men should be judged. This is also Allah's word, which is the final judgement in all situations.

Wassalam

 (How ungrateful he is!) "This means none is worse in disbelief than he is.'' Qatadah said,

Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says,

(From what thing did He create him From a Nutfah He created him, and then set him in due proportion.)

meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy.

(Verily, We guided him on the path, he is either grateful or ungrateful.) (76:3)

Tafheem-ul-Quran

(80:17) Cursed *8 be man! *9 What a perverse disbeliever he is! *10

*8 From here the rebuke turns directly against the disbelievers, who were treating the message of the Truth with scant attention. Before this, from the beginning of the Surah to verse 16, the address though apparently directed to the Holy Prophet (upon whom be peace), was actually meant to reprimand the disbelievers, as if to say: "O Prophet, why are you ignoring a seeker after truth and paying all your attention to those who are worthless from your mission's point of view? They do not deserve that a great Prophet like you should present a sublime thing like the Qur'an before them."
*9 At all such places in the Qur'an, "man" does not imply every individual of the human race but the people whose evil traits of character are intended to be censured. At some places the word "tnan" is used because the evil traits are found in most of human beings, and at others for the reason that if the particular people are pin-pointed for censure, it engenders stubbornness. Therefore, admonition is given in general terms so as to be more effective
*10 Another meaning also can be: "What caused him to be inclined to kufr?" Or, in other words: "On what strength does he commit kufr?' Kufr?" here means denial of the Truth as well as ingratitude for the favours of one's benefactor and also rebellious attitude against one's Creator, Providence and Master.

(80:18) Out of what has Allah created him? (80:19) Out of a spermdrop. *11 Allah created him, then set him his destiny, *12

*11 That is, let him first consider out of what he was created, where he was nourished and developed, by what way he came into the world, and from what helpless state he began his life in the world. Why does he forget his such beginning and becomes involved in conceit and haughtiness and why does he feel so puffed up as to resist his Creator and stand before Him as an adversary? The same theme has been expressed in Ya Sin 77-78, (36:77) Does not man see that We created him from a sperm-drop, and yet he stands forth as a manifest adversary? Here the disbelievers' question is being answered by reason and argument. The question, "When will the threat of Resurrection be carried out?" had not been asked with a view to find out the exact date of the coming of the Hereafter. But they asked it because they thought it was impossible, rather irrational, that human beings would be raised back to life after death. That is why, in reply to their question, arguments are being given for the possibility of the Hereafter.
According to the traditions related by Ibn 'Abbas, Qatadah and Said bin Jubair, one of the chiefs of Makkah, on this occasion, came up with a rotten bone of a dead person, from the graveyard. He broke and crushed it into pieces before the Holy Prophet and acattering its particles in the air, said.-"O Muhammad, you say that the dead will be raised back to life. Tell us who will give life to these decayed and rotten bones?" The answer was given immediately in the form of these verses.
That is, "We caused the sperm-drop which contained nothing but the basic germ of life to develop to an extent that it started moving and eating like the animals. Furthermore, it has developed such powers of intellect and reasoning and disputation and speech, which arc not possessed by any animal; so mu ch so that now he dares stand up as an adversary before his Creator !" (36:78) Now he strikes out likenesses for Us and forgets his own creation.  He says, "Who will give life to these bones when they are rotten?"  That is, "He regards Us powerless and weak like the creation, and flunks that just as man cannot raise the dead back to life, so also can't We." "Forgets his own creation": "Forgets that We created the basic germ of life from dead matter, which became the means of his creation; then We caused the germ to develop to such an extent that now he stands before Us as a disputant."

*12 That is, he was yet developing and taking shape in his mother's womb when his destiny was set for him. It was determined what would be his sex, his colour, his size; the extent and volume of his body, the extent to which his limbs would be sound or unsound, his appearance and voice, the degree of Physical strength and mental endowments, what would be the land, the family, the conditions and environments in which he would take birth, develop and be moulded into a specific person, what would be the hereditary influences and effects of the surroundings and the role and impact of his own self in the make-up of his personality, the part he would play in his life of the world, and how long he would be allowed to function on the earth. He cannot swerve even a hair-breadth from his destiny, nor can effect the slightest alteration in it. Then, how strange is his daring and stubbornness! He commits disbelief of the Creator before Whose destiny he is so helpless and powerless!

(80:20) then made the way of life easy for him *13

*13 That is, He created all those means and provisions in the world, which he could utilize, otherwise all the capabilities of his body and mind would have remained useless, had not the Creator provided the means and created the possibilities on the earth to employ them. Furthermore, the Creator also gave him the opportunity to choose and adopt for himself whichever of the ways, good or evil, of gratitude or ingratitude, of obedience or disobedience, that he pleased. He opened up both the ways before him and made each way smooth and easy so that he could follow any way that he liked.

Fi Zilal al Quran

Perish man! How ungrateful he is! Of what did Allah create him? Of a little germ. He created him and proportioned him. He makes his path smooth for him.

Man's ungrateful attitude to Allah and his denial of Him come up for discussion in the second part. Here man is reminded of his origin of how his life is made easy; of how Allah determines his death and resurrection; and of how, after all, he fails to carry out His orders: Perish man! how ungrateful he is! Of what did Allah create him? Of a little germ. He created him and proportioned him. He makes his path smooth for him.

The second part of the surah wonders at man's conceited attitude as he turns his back to the true faith, despite his being called upon to adopt it. It wonders how man forgets his humble origin and is totally oblivious of the care Allah has taken of him and of His complete power over every stage of his existence, both in this life and in the hereafter. In his attitude of utter ungratefulness man fulfils nothing of his duties towards his Lord, Who has created and sustained him and Who will hold him to account for his actions: Perish man! How ungrateful he is! Of what did Allah create him? Of a little germ. He created him and proportioned him. He makes his path smooth for him.

"Perish man!" He deserves to be killed for his abominable attitude. The mode of expression adds to the sense of horror excited by this attitude. "How ungrateful he is!" He strongly denies the claims of his creation. Had he been mindful of these claims he would have shown humble gratitude to His Lord who created him; he would have shown no conceit and would have remembered the end he will have to meet. Indeed, how can man be so arrogant and conceited? What are his origins: "Of what did Allah create him?" It is a very humble origin, worthless indeed except for the grace of Allah. "Of a little germ. He created him and proportioned him." A little germ of no significance; that is man's beginning. Allah, the Creator, has then proportioned him. The Arabic verb used here denotes precise and meticulous proportioning. It also denotes bestowing weight and value This is how man has been created, honoured and raised from his humble origin to a high position in which the whole world has been put at his disposal.

"He makes his path smooth for him": The path of life has been smoothed for him. He has also been given the ability to recognise and follow the right path.

Wassalam

Concerning Allah's statement,

 (Nay, but has not done what He commanded him.)

Ibn Jarir said, "Allah is saying, `Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth.

 (But he has not done what He commanded him.)

 (Then when it is His will, He will resurrect him.) means, He will resurrect him.

 (Nay! But he has not done what He commanded him.)

means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them.

Tafheem-ul-Quran

(80:21) then caused him to die, and brought. him to the grave. *14

*14 That is, not only in the matter of birth and destiny but in the matter of death also he is absolutely helpless before his Creator. Neither he can take birth by his choice nor die by his choice, nor can defer his death even by a moment. He dies precisely at the appointed time, in the appointed place, under the appointed circumstances that have been decreed for his death, and he is deposited in the type of grave destined for him whether it is the belly of the earth, the depths of the sea, a bonfire. Or the stomach of a beast. Nothing to say of the man, even the whole world together cannot change the Creator's decree in respect of any person.

(80:22) Then whenever He wills, He will raise him up again to life *15

*15 That is, he does not either have the power to refuse to rise up when the Creator may will to resurrect him after death. When he was first created, he was not consulted: he was not asked whether he wanted to be created or not. Even if he had refused, he would have been created. Likewise, his resurrection also is not dependent upon his will and assent that he may rise from death if he so likes, or refuse to rise if he does not like. In this matter also he is absolutely helpless before the Creator's will. Whenever He wills He will resurrect him, and he will have to rise whether he likes it or not.

(80:23) Nay, but he has not fulfilled the duty that Allah-had assigned to him *16

*16 "Duty" implies the duty that Allah has enjoined on every man in the form of natural guidance as well as the duty to which man's own existence and every particle of the universe, from the earth to the heavens, and every manifestation of Divine power are pointing, and that duty also which Allah has conveyed in every age through His Prophets and Books and disseminated through the righteous people of every period. It is similar to Allah�s statement in Surah Al-insaan: (76:3) We showed him the way, whether to be grateful or disbelieving. 

That is, "We did not just leave him to himself after giving him the powers of knowledge and reason, but We also guided him so that he knows which is the path of gratefulness and which of ungratefulness, so that whichever path he chooses in his later life, he himself is responsible for it. In Surah Al-Balad, the same subject has been expressed, thus "And We showed him both the conspicuous ways (of good and evil)." And in Surah Ash-Shams, thus "By the human self, and by Him Who balanced it (with all the external and internal powers), then inspired it with its wickedness and its piety " When all these explanations are kept in view and also those detailed statements of the Qur'an in which it has been stated what arrangements Allah has made for man's guidance in the world, it becomes evident that in this verse "showing the way" does not imply any one form of guidance but many forms of it which are limitless and countless. For example (1) Along with the faculties of knowledge and reason man has also been endowed with a moral sense by which he discerns between good and evil, regards some acts and qualities as evil even if he himself is involved in them, and regards some other acts and qualities as good even if he himself is avoiding them. So much so that even those people who for the satisfaction of their selfish motives and desires have invented philosophies by which they have justified many evils for themselves, protest loudly when they are themselves treated with the same evils by others, and then it becomes known that in spite of their false philosophies they actually regard them as evil. Likewise, when a man himself is benefited by a good treatment from another person, he is from within forced to commend and appreciate it even though he might be looking upon good acts and qualities as ignorance folly and antiquated things, (2) In every man Allah has placed the faculty of Conscience (the lawwamah), which checks and pricks him every time he is about to commit an evil, or is in the process of committing it, or has already committed it. However hard man may try to silence his Conscience or make it insensitive, he does not have the power to destroy it completely. He may become shameless and prove himself to be absolutely devoid of the Conscience, he may also try to deceive the world by argumentation, he may even invent a thousand excuses to justify his acts in order to deceive himself, but despite all this the censor that Allah has placed in his nature is so active and powerful that it does not let remain hidden from an evil person what he actually is. This same thing has been stated in Surah Al-Qiyamah, thus: "Man knows his own self best even though he may offer many excuses." (v. 15), (3) In man's own self and outside him, from the earth to the heavens, there lie scattered in the universe countless such signs which clearly show that all this could not happen without a God, nor could there be many gods to create this life and control and administer it. Likewise, these very signs, inside man and outside him, clearly point also to the Resurrection and Hereafter. If man shuts down his eyes on them, or refuses to ponder over them intelligently, or avoids admitting the truths which they point out, he himself would be to blame. For Allah has shown no negligence in laying out every possible sign of the truth for the guidance of man. (4) Man does come across in his own life, and in the contemporary world and in the experiences of past history, countless such incidents which prove that a supreme power is ruling over him and the entire universe before whom he is absolutely powerless, whose Will is dominant over everything and whose help he needs at every moment. These experiences and observations which point to the truth do not exist only outside him but in man's own nature as well there exists the evidence of the existence of the supreme power on the basis of which even the most confirmed atheist spreads out his hands in prayer before God when in distress and the most hardened polytheist abandons all false gods and starts invoking One God only for help.
(5) Man's intellect and his nature assert positively that crime ought to be punished and good deeds ought to be rewarded. On this very basis in every society of the world a system of the courts is established in one form or another and the services and works, which are regarded as commendable are also rewarded in one way or another. This is a clear proof of the fact that there is a necessary relationship between morality and the law of retribution, which man cannot possibly deny. Now, if it is admitted that in this world there are countless such crimes which cannot be punished at all. to say nothing of punishing them fully and adequately, and there are also countless such virtues, which cannot be rewarded at all, to say nothing of rewarding them fully and adequately, there is no alternative but to acknowledge the Hereafter, unless, of course, a foolish person may assume, or a stubborn person may insist on having the opinion, that man who has been endowed with the concept of justice, has taken birth in a world which in itself is devoid of the concept of justice; and then it remains for him to answer the question as to how and wherefrom this man, who was born in such a world, obtained this concept of justice. To reinforce these means of guidance Allah sent Messengers and revealed Books in the world for the purpose of giving clear and definite guidance to man; in these Books it was clearly explained what is the way of gratefulness and what is the way of ungratefulness and unbelief and what will be the consequences of following either way. The teaching brought by the Prophets and the Books has spread throughout the world in countless perceptible. and imperceptible ways, on such a large scale that no section of human population has remained unaware of the concept of God and the Hereafter, of the distinction between good and evil, and of the moral principles and legal rulings presented by them, whether it knows or does not know that it has obtained this knowledge only through the teachings of the Prophets and the Books they brought. Even those who disbelieve in the Prophets and the Books today, or are unaware of them, also are following many of those things which have reached them actually through their teachings while they do not know what is the real source of these teachings.

In the present context the object is to express the meaning that on the basis of the truths stated in the above verses, it was man's duty to have obeyed his Creator, but, contrary to this, he adopted the way of disobedience and did not fulfil the demand of his being His creature.

Fi Zilal al Quran

He then causes him to die and puts him in his grave. He will surely bring him back to life when He pleases. But by no means has man fulfilled His bidding.

When the journey of life is over, when every living being meets the inevitable end, "He then causes him to die and puts him in his grave" So in the end the case is just the same as in the beginning: man submits to his Lord Who brings him to life when He wills and ends his life when He wills. He honours him by making the earth his last abode, rather than leaving him as food to wild animals. He has made it part of human nature to bury the dead. When the time He has appointed arrives, He brings him back to life for the reckoning: "He will surely bring him back to life when He pleases." So man will not be left without reward or retribution. But has man prepared himself for this reckoning? "But by no means has man fulfilled His bidding." Mankind as a whole, and all human generations, from the very first man created up to the last breath of the last human being, will not have fulfilled Allah's bidding. This is the inference of the Arabic expression used here. Man will always remain negligent of his duties. He will never remember his origin and creation as he should, nor will he thank and praise his Creator Who has guided him and looked after him as He should be thanked and praised. He does not prepare himself in this life for the day of reward and retribution. This applies to humanity as a whole. In addition, the great majority of men turn their backs arrogantly on the Divine guidance.

Wassalam

 (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as oil.

 (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar.

 (And Ghulb Hada'iq,)

Allah said,

Abu `Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement,

In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited

 (He frowned and turned away.) then when he reached this Ayah

This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that `Umar wanted to know how it looks, its type and its exact description, because he (`Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying,

 (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).)

And then He says,

 (A provision and benefit for you and your cattle.)

meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Tafheem-ul-Quran

(80:24) Then let man look at his food. *17

*17 That is, let him consider the food, which he regards as an ordinary thing, how it is created. Had God not provided the means for it, it was not in the power of man himself to have created the food on the earth in any way.

(80:25) We poured down water in abundance, *18

*18 This refers to rainwater: water vapours are raised in vast quantities from the oceans by the heat of the sun: then they are turned into thick clouds; then the winds blow and spread them over different parts of the earth; then because of the coolness in the upper atmosphere the vapours turn back to water and fall as rain in every area in a particular measure. The water not only falls as rain directly on the earth but also collects underground in the shape of wells and fountains, flows in the form of rivers and streams, freezes on the mountains as snow and melts and flows into rivers in other seasons as well than the rainy season. Has man himself made all these arrangements? Had his Creator not arranged this for his sustenance, could man survive on the earth?

(80:26) then cleft the' earth asunder, *19

*19 "Cleaving the earth asunder" implies cleaving it in a way that the seeds, or seed-stones, or vegetable seedlings that man sows or plants in it, or which are deposited in it by winds or birds, or by some other means, should sprout up. Man can do nothing more than to dig the soil, or plough it, and bury in it the seeds that God has already created. Beyond this everything is done by God. It is He Who has created the seeds of countless species of vegetable; it is He Who has endowed these seeds with the quality that when they are sown in the soil, they should sprout up and from every seed vegetable of its own particular species should grow. Again it is He Who has created in the earth the capability that in combination with water it should break open the seeds and develop and nourish every species of vegetable with the kind of food suitable for it. Had God not created the seeds with these qualities and the upper layers of the earth with these capabilities, man could not by himself have arranged any kind of food on the earth.

(80:27) then caused to grow in it (80:28) corns and grapes and Vegetables (80:29) and olives and dates (80:30) and lush gardens (80:31) and fruits of every kind and fodder (80:32) as a means of sustenance for you and your cattle. *20

*20 That is, "A means of sustenance not only for you but also for those animals from which you obtain items of food like meat, fat, milk, butter, etc. and which perform countless other services also for your living. You benefit by all this and yet you disbelieve in God Whose provisions sustain you."

Fi Zilal al Quran

Let man reflect on the food he eats: how We pour down the rain in torrents, and cleave the earth in fissures; how We bring forth the corn, the grapes, and the fresh vegetation, the olive and the palm, the dense tree'd gardens. the fruit-trees and the green pastures, for you and your cattle to delight in.

The third part directs man to reflect upon things of immediate concern to him, namely, his food. Absolute perfection of creation is obvious in the provision of food for man as it is obvious in the creation, proportioning and development of man himself. Let man reflect on the food he eats: how We pour down the rain in torrents, and cleave the earth in fissures; how We bring forth the corn, the grapes, and the fresh vegetation, the olive and the palm, the dense-tree'd gardens, the fruit-trees and the green pastures, for you and your cattle to delight in.

Next the surah invites man to reflect upon his food and the food of his cattle, which is one of the great many things Allah has provided for him. This is the full story of man's food, related here stage by stage. Let man reflect: does he play any significant role in it? Can he determine or change its course? Indeed, the same hand which has brought him to life has brought forth the food to sustain him. "Let man reflect on the food he eats." Food, the first necessity of human life, deserves a few thoughts. It is made readily available day after day. But it has a simple and wonderful story. Yet its simplicity makes man forget its wonder. Nevertheless, it is as miraculous as man's own creation. Every step is determined by the Supreme Will which has created man.

"How we pour down the rain in torrents." Pouring down the rain is a fact known to every human being, wherever he lives, regardless of his level of experience or knowledge. It is, therefore, taken up in this address to all human beings. As man's knowledge has increased, he is now able to appreciate the meaning of this verse more fully. He knows that something happened a long time before the daily phenomenon of rain came to be established. Perhaps the theory closest to the truth concerning the formation of the oceans, whose water evaporates and then falls down as rain, claims that they were formed somewhere above the earth and then were poured down in torrents. A contemporary scientist says on this subject:

If it is true that the temperature of the earth at the time of its separation from the sun was about 12,000 degrees or that of the surface of the sun, then all the elements were free and, therefore, no chemical combination of importance could exist. Gradually, as the earth, or the earth-forming fragments, cooled, combinations would take place and a nucleus of the world as we know it is formed. Oxygen and hydrogen could not combine until the temperature was reduced to 4,000 degrees Fahrenheit. At this point these elements would rush together and form water. What we know as the atmosphere must have been enormous at that time. All the oceans were in the sky and all those elements not combined were in the air as gases. Water, having formed in the outer atmosphere, fell towards the earth but could not reach it, as the temperature near the earth was higher than it was thousands of miles out. Of course, the time came when the deluge would reach the earth only to fly up again as steam. With whole oceans in the air, floods that would result as cooling progressed are beyond calculation. [A Cressy Morrison, Man Does not Stand Alone, London, 1962, pp 35-6]

Although we do not claim any definite link between this theory and this particular Qur'anic statement, we acknowledge that the theory gives us a better understanding of what it means and the period of history it refers to, i.e., the period of pouring water down in torrents. The theory may be proved right. On the other hand, other theories may be put forward to explain the origins of water. The Qur'anic statement, however, remains valid for all ages and societies.

This is how the production of food starts: "We pour down the rain in torrents". No one can claim either to have produced water, at any stage of its formation, or to have poured it down, so that the process of food production may be set in motion.

"And cleave the earth in fissures". All human societies may be asked to reflect on this second stage, which follows the pouring down of rain. The primitive man sees the rain falling and realizes that he has no power over it. He sees the water splitting the earth and penetrating the soil. He also sees the plant cleaving the earth with the Creator's will and growing over its surface. He notices that the plant is thin and the earth heavy yet the Creator's hand enables the plant to split the earth and move through it. Anyone who contemplates how plants grow can recognise the miracle involved here. He can feel the operation of the latent power inside the gentle, little plant.

As human knowledge expands, a new understanding of this statement may be developed. The cleaving of the earth so that it becomes suitable for the growth of vegetation may have taken place long time ago. The Qur'anic statement may refer to the multiple break up of the rocks of the surface of the earth caused by the great floods and by the various climatic factors which, according to modern scientists contributed to the formation of a soil layer where vegetation can grow. This interpretation fits more closely with the sequence of events as it is reported here.

In either case, the third stage is that of the growth of all kinds of vegetation. The kind mentioned here is the best known to the people immediately addressed by the Qur'an, and the kind most common in the food of man and animal. "How we bring forth the corn", "The corn" refers to all cereals and grains used for human or animal food. "The grapes, and the fresh vegetation". The reference here is to the well-known vine fruits and to all vegetables which can be eaten raw and can be picked time after time. "The olive and the palm, the dense-tree'd gardens, the fruit trees and the green pastures." The olive and the palm fruits are well-known to all Arabs. "The gardens" refer to the fenced fields of fruit trees. They are described here as being dense with trees. The Arabic term "abb" translated here as "green pastures" refers in all probability to the herbage used for cattle. As mentioned in the commentary on the preceeding surah, Umar asked what the "abb" meant and then blamed himself for asking. So we follow Umar's suit and add nothing to what has been already mentioned.

This is the story of food, the provision of which is carefully planned by the hand which created man. Man plays no role in any of its stages. Even the seeds and grains he may throw in the earth are not of his making. The miraculous aspect here lies in the original production of these seeds and grains, which is beyond man's comprehension. Various seeds may be planted in the same piece of land, irrigated by one kind of water; yet each one produces its own fruit. It is the hand of the Creator which makes this infinite collection of plants and their fruits, and preserves in the little seed the characteristics of its mother plant so that they may reappear in the plant which issues from it. Man remains ignorant of the secrets of this process. He has no power over it. It is Allah's own production: "For you and your cattle to delight in". This delight is, however, for a limited period. There follows something totally different which needs to be carefully considered by man before it actually arrives.

Wassalam

 (That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.)

 (That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.)

Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin -- due to the terror of that Day.'' Allah said,

 (Every man that Day will have enough to make him careless of others.)

meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn `Abbas that the Messenger of Allah said,

 (You will all be gathered barefoot, naked, walking and uncircumcised.)

So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness'' The Prophet replied,

Ibn `Abbas narrated that the Prophet said,

 (You will all be gathered barefoot, naked and uncircumcised.)

So a woman said, "Will we see or look at each others nakedness'' He replied,

(O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.)