After mentioning the situation of the wretched people, Allah changes the
discussion to mention those who will be happy. He says,
﴿ وُجُوهٌ
يَوْمَئِذٍ ﴾
(Faces that Day.) meaning, on the Day of Judgement.
﴿ نَّاعِمَةٌ ﴾
(will be joyful,) meaning, pleasure will be noticeable in them (those faces).
This will only occur due to their striving. Sufyan said,
﴿ لِّسَعْيِهَا
رَاضِيَةٌ ﴾
(Glad with their endeavor.) "They will be pleased with their deeds.'' Then
Allah says,
﴿ فِى جَنَّةٍ
عَالِيَةٍ ﴾
(In a lofty Paradise.) meaning, elevated and brilliant, secure in their
dwellings.
﴿ لاَّ تَسْمَعُ
فِيهَا لَـغِيَةً ﴾
(Where they shall neither hear harmful speech nor falsehood.) meaning, they
will not hear in the Paradise that they will be in, any foolish word. This is as
Allah says,
﴿ لاَّ يَسْمَعُونَ
فِيهَا لَغْواً إِلاَّ سَلَـماً ﴾
(They shall not hear therein any Laghw, but only Salam.) (19:62) Allah also
says,
﴿ لاَّ لَغْوٌ فِيهَا
وَلاَ تَأْثِيمٌ ﴾
(Free from any Laghw, and free from sin.) (52:23) and He says,
﴿ لاَ يَسْمَعُونَ
فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً ﴾
(No Laghw will they hear therein, nor any sinful speech. But only the saying
of: "Salam! Salam!'' ) (56:25-26) Then Allah continues,
﴿ فِيهَا عَيْنٌ
جَارِيَةٌ ﴾
(Therein will be a running spring.) meaning, flowing freely. This is
mentioned with the intent of emphasizing affirmation. It is not intended to mean
that there is only one spring. So here it refers to springs collectively. Thus,
the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded
from Abu Hurayrah that the Messenger of Allah said,
« أَنْهَارُ
الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ أَوْ مِنْ تَحْتِ جِبَالِ
الْمِسْك »
(The rivers of Paradise spring forth from beneath hills -- or mountains -- of
musk.)
﴿ فِيهَا سُرُرٌ
مَّرْفُوعَةٌ ﴾
(Therein will be thrones raised high.) meaning, lofty, delightful, numerous
couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful
maidens. They have mentioned that whenever the friend of Allah wishes to sit on
these lofty thrones, they (the thrones) will lower themselves for him.
﴿ وَأَكْوَابٌ
مَّوْضُوعَةٌ ﴾
(And cups set at hand.) meaning, drinking containers that are prepared and
presented for whoever among their masters (i.e., the people of Paradise) wants
them.
﴿ وَنَمَارِقُ
مَصْفُوفَةٌ ﴾
(And Namariq set in rows.) Ibn `Abbas said, "An-Namariq are pillows.'' This
was also said by `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others.
Concerning Allah's statement,
﴿ وَزَرَابِيُّ
مَبْثُوثَةٌ ﴾
(And Zarabi, spread out (Mabthuthah).) Ibn `Abbas said, "Az-Zarabi are
carpets.'' This was also said by Ad-Dahhak and others. Here the word Mabthuthah
means placed here and there for whoever would like to sit upon them. ﴿وُجُوهٌ يَوْمَئِذٍ
نَّاعِمَةٌ - لِّسَعْيِهَا رَاضِيَةٌ فِى جَنَّةٍ عَالِيَةٍ لاَّ تَسْمَعُ فِيهَا
لَـغِيَةً فِيهَا عَيْنٌ جَارِيَةٌ فِيهَا سُرُرٌ مَّرْفُوعَةٌ وَأَكْوَابٌ
مَّوْضُوعَةٌ وَنَمَارِقُ مَصْفُوفَةٌ وَزَرَابِيُّ مَبْثُوثَةٌ ﴾
88-8. Faces that Day will be joyful,) (9. Glad with their endeavor.) (10. In a
lofty Paradise.) (11. Where they shall neither hear harmful speech nor
falsehood.) (12. Therein will be a running spring.) (13. Therein will be thrones
raised high.) (14. And cups set at hand.) (15. And Namariq, set in rows.) (16.
And Zarabi, spread out (Mabthuthah).)
| The Day of Judgement and what will happen to the People of
the Fire during it Al-Ghashiyah is one of the names of the Day of
Judgement. | |
This was said by Ibn `Abbas, Qatadah and Ibn Zayd. It has been called this
because it will overwhelm the people and overcome them. Allah then says,
﴿ وُجُوهٌ يَوْمَئِذٍ
خَـشِعَةٌ ﴾
(Some faces that Day will be Khashi`ah.) meaning, humiliated. This was said
by Qatadah. Ibn `Abbas said, "They will be humble but this action will be of no
benefit to them.'' Then Allah says,
﴿ عَامِلَةٌ
نَّاصِبَةٌ ﴾
(Laboring, weary.) meaning, they did many deeds and became weary in their
performance, yet they will be cast into a blazing Fire on the Day of Judgement.
Al-Hafiz Abu Bakr Al-Burqani narrated from Abu `Imran Al-Jawni that he said, "
`Umar bin Al-Khattab passed by the monastery of a monk and he said: `O monk!'
Then the monk came out, and `Umar looked at him and began to weep. Then it was
said to him: `O Commander of the faithful! Why are you weeping' He replied: `I
remembered the statement of Allah, the Mighty and Majestic, in His Book,
﴿ عَامِلَةٌ
نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً ﴾
(Laboring, weary. They will enter into Fire, Hamiyah.) So that is what has
made me cry. ''' Al-Bukhari recorded that Ibn `Abbas said,
﴿ عَامِلَةٌ
نَّاصِبَةٌ ﴾
(Laboring, weary.) "The Christians.'' It is narrated that `Ikrimah and
As-Suddi both said, "Laboring in the worldly life with disobedience, and
weariness in the Fire from torment and perdition.'' Ibn `Abbas, Al-Hasan, and
Qatadah all said,
﴿ تَصْلَى نَاراً
حَامِيَةً ﴾
(They will enter into Fire, Hamiyah) meaning, hot with intense heat.
﴿ تُسْقَى مِنْ عَيْنٍ
ءَانِيَةٍ ﴾
(They will be given to drink from a boiling (Aniyah) spring.) meaning, its
heat has reached its maximum limit and boiling point. This was said by Ibn
`Abbas, Mujahid, Al-Hasan and As-Suddi. Concerning Allah's statement,
﴿ لَّيْسَ لَهُمْ
طَعَامٌ إِلاَّ مِن ضَرِيعٍ ﴾
(No food will there be for them but from Dari`,) `Ali bin Abi Talhah reported
from Ibn `Abbas that he said, "A tree from the Hellfire.'' Ibn `Abbas, Mujahid,
`Ikrimah, Abu Al-Jawza' and Qatadah, all said, "It is Ash-Shibriq (a type of
plant).'' Qatadah said, "The Quraysh called it Ash-Shabraq in the spring and
Ad-Dari` in the summer.'' `Ikrimah said, "It is a thorny tree which reaches down
to the ground.'' Al-Bukhari related that Mujahid said, "Ad-Dari` is a plant that
is called Ash-Shibriq. The people of the Hijaz call it Ad-Dari` when it dries,
and it is poisonous.'' Ma`mar narrated that Qatadah said,
﴿ لَّيْسَ لَهُمْ
طَعَامٌ إِلاَّ مِن ضَرِيعٍ ﴾
(No food will there be for them but from Dari`,) "This is Ash-Shibriq. When
it dries it is called Ad-Dari`.'' Sa`id narrated from Qatadah that he said,
﴿ لَّيْسَ لَهُمْ
طَعَامٌ إِلاَّ مِن ضَرِيعٍ ﴾
(No food will there be for them but Dari`,) "This is of the worst, most
disgusting and loathsome of foods.'' Concerning Allah's statement,
﴿ لاَّ يُسْمِنُ وَلاَ
يُغْنِى مِن جُوعٍ ﴾
(Which will neither nourish nor avail against hunger.) This means that the
intent in eating it will not be achieved, and nothing harmful will be repelled
by it.
| Reciting Surat Al-A`la and Al-Ghashiyah in the Friday
Prayer | |
It has already been mentioned on the authority of An-Nu`man bin Bashir that
the Messenger of Allah used to recite Surat Al-A`la (87) and Al-Ghashiyah in the
`Id and Friday prayers. Imam Malik recorded that Ad-Dahhak bin Qays asked
An-Nu`man bin Bashir, "What else did the Messenger of Allah recite on Friday
along with Surat Al-Jumu`ah'' An-Nu`man replied, "Al-Ghashiyah (88).'' This
narration has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn Majah. ﴿ بِسْمِ اللَّهِ
الرَّحْمَـنِ الرَّحِيمِ ﴾
In the Name of Allah, the Most Gracious, the Most Merciful.
﴿هَلْ أَتَاكَ
حَدِيثُ الْغَـشِيَةِ - وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ -
تَصْلَى نَاراً حَامِيَةً - تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ - لَّيْسَ لَهُمْ
طَعَامٌ إِلاَّ مِن ضَرِيعٍ - لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ ﴾
88-1. Has there come to you the narration of Al-Ghashiyah (the overwhelming))
(2. Some faces that Day will be Khashi`ah.) (3. Laboring, weary.) (4. They will
enter into Fire, Hamiyah.) (5. They will be given to drink from a boiling
(Aniyah) spring,) (6. No food will there be for them but from Dari`,) (7. Which
will neither nourish nor avail against hunger.)
The Exhortation to look at the Creation of the Camel, the
Heaven, the Mountains and the Earth
| Allah commands His servants to look at His creations that prove His power and
greatness. He says, ﴿أَفَلاَ يَنظُرُونَ
إِلَى الإِبِلِ كَيْفَ خُلِقَتْ ﴾
(Do they not look at the camels, how they are created) Indeed it is an
amazing creation, and the way it has been fashioned is strange. For it is
extremely powerful and strong, yet gentle, carrying heavy loads. It allows
itself to be guided by a weak rider. It is eaten, benefit is derived from its
hair, and its milk is drunk. They are reminded of this because the most common
domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come
out with us so that we may look at the camels and how they were created, and at
the sky and how it has been raised.'' Meaning, how Allah raised it in such
magnificence above the ground. This is as Allah says,
﴿أَفَلَمْ يَنظُرُواْ
إِلَى السَّمَآءِ فَوْقَهُمْ كَيْفَ بَنَيْنَـهَا وَزَيَّنَّـهَا وَمَا لَهَا مِن
فُرُوجٍ ﴾
(Have they not looked at the heaven above them, how we have made it and
adorned it and there are no rifts on it) (50:6) Then Allah says,
﴿وَإِلَى الْجِبَالِ
كَيْفَ نُصِبَتْ ﴾
(And at the mountains, how they are rooted) meaning, how they have been
erected. For indeed they are firmly affixed so that the earth does not sway with
its dwellers. And He made them with the benefits and minerals they contain.
﴿وَإِلَى الاٌّرْضِ
كَيْفَ سُطِحَتْ ﴾
(And at the earth, how it is outspread) meaning, how it has been spread out,
extended and made smooth. Thus, He directs the bedouin to consider what he
himself witnesses. His camel that he rides upon, the sky that is above his head,
the mountain that faces him, and the earth that is under him, all of this is
proof of the power of the Creator and Maker of these things. These things should
lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and
the Controller of everything. Therefore, He is the God other than Whom none
deserves to be worshipped. |
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