Allah says: `In the case of those who are decreed to be among the doomed,
when it comes to the matter of being guided, We have made them like a person who
has a chain around his neck and whose hands are tied together beneath his chin
so that his head is lifted up.' As Allah says:
[فَهُم
مُّقْمَحُونَ]
(so that their heads are raised up.) Mentioning the chains around the neck is
sufficient and there is no need to mention the hands, although they are referred
to by implication. Al-`Awfi said, narrating from Ibn `Abbas, may Allah be
pleased with him, concerning the Ayah:
[إِنَّا جَعَلْنَا
فِى أَعْنـقِهِمْ أَغْلَـلاً فَهِىَ إِلَى الاٌّذْقَـنِ فَهُم مُّقْمَحُونَ
]
(Verily, We have put on their necks iron collars reaching to the chins, so
that their heads are raised up.) This is like the Ayah:
[وَلاَ تَجْعَلْ
يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ]
(And let not your hand be tied (like a miser) to your neck)(17:29). meaning
that their hands are tied to their necks and they cannot stretch them forth in
order to do any good deeds.
[فَهُم
مُّقْمَحُونَ]
(so that their heads are raised up.) according to Mujahid it means their
heads are raised, and their hands are placed over their mouths, so they are
restrained from doing anything good.
[وَجَعَلْنَا مِن
بَيْنِ أَيْدِيهِمْ سَدّاً]
(And We have put a barrier before them,) Mujahid said, "Between them and the
truth.''
[ومِنْ خَلْفِهِمْ
سَدّاً]
(and a barrier behind them,) Mujahid said, "Between them and the truth, so
they are confused.'' Qatadah said, "They move from one form of misguidance to
another.''
[فَأغْشَيْنَـهُمْ]
(and We have covered them up,) means, `We have blinded their eyes to the
truth.'
[فَهُمْ لاَ
يُبْصِرُونَ]
(so that they cannot see.) means, they cannot benefit from goodness or be
guided to it. Ibn Jarir said, "It was narrated from Ibn `Abbas, may Allah be
pleased with him, that he used to recite "Fa a`shaynahum'' [instead of
Fa'aghshaynahum], from Al-`Asha (weakness of the sight, blindness), which is a
complaint of the eye.'' `Abdur-Rahman bin Zayd bin Aslam said, "Allah placed
this barrier between them and Islam and Iman, so that they will never reach
it,'' and he recited:
[إِنَّ الَّذِينَ
حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ
ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ ]
(Truly, those, against whom the Word (wrath) of your Lord has been justified,
will not believe, Even if every sign should come to them, until they see the
painful torment.) (10:96-97). Then he said, "Whoever has been prevented by
Allah, will never be able.'' `Ikrimah said, "Abu Jahl said, `If I see Muhammad,
I will do such and such.' Then Allah revealed:
[إِنَّا جَعَلْنَا
فِى أَعْنـقِهِمْ أَغْلَـلاً]
(Verily, We have put on their necks iron collars...) up to:
[فَهُمْ لاَ
يُبْصِرُونَ]
(so that they cannot see.)'' He said, "They used to say, `Here is Muhammad,'
and he would say, `Where is he Where is he' And he would not be able to see
him.'' Ibn Jarir also recorded this.
[وَسَوَآءُ
عَلَيْهِمْ أَءَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤمِنُونَ ]
(It is the same to them whether you warn them or you warn them not, they will
not believe.) means, Allah has decreed that they will be misguided, so warning
them will not help them and will not have any effect on them. Something similar
has already been seen at the beginning of Surat Al-Baqarah, and Allah also says:
[إِنَّ الَّذِينَ
حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ
ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ ]
(Truly, those, against whom the Word (wrath) of your Lord has been justified,
will not believe, Even if every sign should come to them, until they see the
painful torment.)(10:96-97).
[إِنَّمَا تُنذِرُ
مَنِ اتَّبَعَ الذِّكْرَ]
(You can only warn him who follows the Reminder,) means, `only the believers
will benefit from your warning, those who follow the Reminder,' which is the
Qur'an.
[وَخشِىَ الرَّحْمـنَ
بِالْغَيْبِ]
(and fears the Most Gracious unseen.) means, even when no one sees him except
Allah, may He be blessed and exalted, he knows that Allah is watching him and
sees what he does.
[فَبَشِّرْهُ
بِمَغْفِرَةٍ]
(Bear you to such one the glad tidings of forgiveness,) i.e., of his sins,
[وَأَجْرٍ
كَرِيمٍ]
(and a generous reward.) means, one that is vast and great and beautiful.
This is like the Ayah:
[إِنَّ الَّذِينَ
يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ ]
(Verily, those who fear their Lord unseen, theirs will be forgiveness and a
great reward.) (67:12).
[إِنَّا نَحْنُ
نُحْىِ الْمَوْتَى]
(Verily, We give life to the dead,) means, on the Day of Resurrection. This
also indicates that Allah gives life to the heart of whomever He wills among the
disbelievers, those whose hearts have died in misguidance, by guiding them after
that to the truth. As Allah says after mentioning hardness of the heart:
[اعْلَمُواْ أَنَّ
اللَّهَ يُحْىِ الاٌّرْضَ بَعْدَ مَوْتِهَا قَدْ بَيَّنَّا لَكُمُ الاٌّيَـتِ
لَعَلَّكُمْ تَعْقِلُونَ ]
(Know that Allah gives life to the earth after its death! Indeed We have made
clear the Ayat to you, that you may understand.) (57:17)
[وَنَكْتُبُ مَاَ
قَدَّمُواْ]
(and We record that which they send before (them),) means, their deeds.
[وَءَاثَارَهُمْ]
(and their traces) means, `We write down the deeds which they used to do
themselves, and the legacy they left behind, so We will requite them for that:
if it is good, then We will reward them, and if it is evil, then We will punish
them.' This is like the Hadith:
«مَنْ سَنَّ فِي
الْإِسْلَامِ سُنَّةً حَسَنَةً كَانَ لَهُ أَجْرُهَا، وَأَجْرُ مَنْ عَمِلَ بِهَا
مِنْ بَعْدِهِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا، وَمَنْ سَنَّ
فِي الْإِسْلَامِ سُنَّةً سَيِّـــئَـةً كَانَ عَلَيْهِ وِزْرُهَا وَوِزْرُ مَنْ
عَمِلَ بِهَا مِنْ بَعْدِهِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أَوْزَارِهِمْ
شَيْئًا»
(Whoever starts (or sets an example of) something good in Islam, will have a
reward for it, and a reward equal to that of everyone who does it after him,
without that detracting from their reward in the slightest. Whoever starts (or
sets an example of) something evil in Islam, will bear the burden for that, and
a burden equal to that of everyone who does it after him, without that
detracting from their burden in the slightest.) This was recorded by Muslim from
Jarir bin `Abdullah Al-Bajali, may Allah be pleased with him in which is
detailed a story of the people from the Mudar tribe, who were wearing woollen
rags. Ibn Abi Hatim recorded this Hadith in full from Jarir bin `Abdullah, may
Allah be pleased with him. In it the Prophet then recited:
[وَنَكْتُبُ مَاَ
قَدَّمُواْ وَءَاثَارَهُمْ]
(and We record that which they send before (them), and their traces) Muslim
also recorded it with a different chain of narration. There is also another
Hadith recorded in Sahih Muslim from Abu Hurayrah, may Allah be pleased with
him, who said, "The Messenger of Allah said:
«إِذَا مَاتَ ابْنُ
آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: مِنْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ
وَلَدٍ صَالِحٍ يَدْعُو لَهُ، أَوْ صَدَقَةٍ جَارِيَةٍ مِنْ بَعْدِه»
(When the son of Adam dies, all his deeds come to an end except three:
knowledge which is beneficial to others, a righteous child who prays for him, or
ongoing charity which he leaves behind. )'' Sufyan Ath-Thawri reported that Abu
Sa`id said, "I heard Mujahid say concerning the Ayah:
[إِنَّا نَحْنُ
نُحْىِ الْمَوْتَى وَنَكْتُبُ مَاَ قَدَّمُواْ وَءَاثَارَهُمْ]
(Verily, We give life to the dead, and We record that which they send before
(them), and their traces) `What they left behind of misguidance.''' Ibn Abi
Najih and others said, narrating from Mujahid:
[مَاَ
قَدَّمُواْ]
(that which they send before (them),) "Their deeds.''
[وَءَاثَارَهُمْ]
(and their traces). He said, "Their footsteps.'' This was also the view of
Al-Hasan and Qatadah.
[وَءَاثَارَهُمْ]
(and their traces) means their footsteps. Qatadah said, "If Allah were to
have neglected anything with regard to you, O son of Adam, He would have
neglected what the wind could remove of these footsteps.'' But He takes into
account the footsteps of the son of Adam and all his deeds; He even takes into
account these footsteps and whether they are for the purpose of obeying Allah or
disobeying Him. So, whoever can have his footsteps recorded for the purpose of
obeying Allah, let him do that. Imam Ahmad recorded that Jabir bin `Abdullah,
may Allah be pleased with him, said, "There was an empty area around the Masjid,
and Banu Salamah wanted to move to be closer to the Masjid. When the Messenger
of Allah heard about that, he said to them:
«إِنَّهُ بَلَغَنِي
أَنَّكُمْ تُرِيدُونَ أَنْ تَنْتَقِلُوا قُرْبَ الْمَسْجِدِ؟»
(I have heard that you want to move close to the Masjid.) They said, `Yes, O
Messenger of Allah, that is what we want.' He said:
«يَا بَنِي سَلِمَةَ
دِيَارَكُمْ تُكْتَبْ آثَارُكُمْ، دِيَارَكُمْ تُكْتَبْ آثَارُكُم»
(O Banu Salamah, stay where you are, and your footsteps will be recorded,
stay where you are, and your footsteps will be recorded.)'' This was also
recorded by Muslim from Jabir, may Allah be pleased with him. Imam Ahmad
recorded that `Abdullah bin `Amr, may Allah be pleased with him, said, "A man
died in Al-Madinah and the Prophet prayed over him, and said,
«يَا لَيْتَهُ مَاتَ
فِي غَيْرِ مَوْلِدِه»
(Would that he had died somewhere other than in his place of birth!) A man
among the people said, `Why, O Messenger of Allah' The Messenger of Allah said:
«إِنَّ الرَّجُلَ
إِذَا تُوُفِّيَ فِي غَيْرِ مَوْلِدِهِ، قِيسَ لَهُ مِنْ مَوْلِدِهِ إِلَى
مُنْقَطِعِ أَثَرِهِ فِي الْجَنَّة»
(When a man dies somewhere other than in his place of birth, it will be
measured for him from where he was born to where his footsteps no longer appear,
(and this is the space that will be allocated for him) in Paradise.)'' It was
also recorded by An-Nasa'i and Ibn Majah. Ibn Jarir narrated that Thabit said,
"I was walking with Anas and I began to walk quickly. He took my hand and we
walked slowly, and when we had finished praying, Anas said, `I walked with Zayd
bin Thabit and I was walking quickly, and he said: O Anas! Do you not feel that
your footsteps are being written down''' There is no contradiction between this
and the first report, on the contrary, this indicates the same thing somewhat
more forcefully. Because these footsteps are being recorded, then those which
are setting an example, whether good or bad, are more likely to be recorded. And
Allah knows best.
[وَكُلَّ شىْءٍ
أَحْصَيْنَـهُ فِى إِمَامٍ مُّبِينٍ]
(and all things We have recorded with numbers (as a record) in Imam Mubin (a
Clear Book).) means, everything that exists is precisely dictated in a record in
Al-Lawh Al-Mahfuz. Al-Imam Al-Mubin here refers to the source of all records.
This was the view of Mujahid, Qatadah and `Abdur-Rahman bin Zayd bin Aslam.
Similarly, Allah also says:
[يَوْمَ نَدْعُواْ
كُلَّ أُنَاسٍ بِإِمَـمِهِمْ]
((And remember) the Day when We shall call together all human beings with
their (respective) Imam (record of good and bad deeds)) (17:71). meaning the
Book of their deeds which will testify as to their deeds, whether they were good
or bad. This is like the Ayat:
[وَوُضِعَ الْكِتَـبُ
وَجِـىءَ بِالنَّبِيِّيْنَ وَالشُّهَدَآءِ]
(and the Book will be placed (open), and the Prophets and the witnesses will
be brought forward) (39:69), and
[وَوُضِعَ الْكِتَـبُ
فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يوَيْلَتَنَا مَا
لِهَـذَا الْكِتَـبِ لاَ يُغَادِرُ صَغِيرَةً وَلاَ كَبِيرَةً إِلاَّ أَحْصَاهَا
وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا ]
(And the Book (one's Record) will be placed, and you will see the criminals,
fearful of that which is (recorded) therein. They will say: "Woe to us! What
sort of Book is this that leaves neither a small thing nor a big thing, but has
recorded it with numbers!'' And they will find all that they did, placed before
them, and your Lord treats no one with injustice.) (18:49).
[وَاضْرِبْ لَهُمْ
مَّثَلاً أَصْحَـبَ القَرْيَةِ إِذْ جَآءَهَا الْمُرْسَلُونَ - إِذْ أَرْسَلْنَآ
إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُواْ إِنَّآ
إِلَيْكُمْ مُّرْسَلُونَ - قَالُواْ مَآ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا وَمَآ
أَنَزلَ الرَّحْمَـنُ مِن شَىْءٍ إِنْ أَنتُمْ إِلاَّ تَكْذِبُونَ - قَالُواْ
رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ - وَمَا عَلَيْنَآ إِلاَّ
الْبَلَـغُ الْمُبِينُ ]
(13. And put forward to them a similitude; the Dwellers of the Town, when
there came Messengers to them.) (14. When We sent to them two Messengers, they
denied them both; so We reinforced them with a third, and they said: "Verily, we
have been sent to you as Messengers.'') (15. They said: "You are only human
beings like ourselves, and the Most Gracious has revealed nothing. You are only
telling lies.'') (16. The Messengers said: "Our Lord knows that we have been
sent as Messengers to you,'') (17. "And our duty is only to convey
plainly.'')
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