It has been mentioned previously on more than one occasion that if the thing
that is being sworn about is something that is being negated, then it is
permissible to use the word "La'' (Nay) before the oath to emphasize the
negation. Here, what is being sworn about is the affirmation of the final abode
and the refutation against the claim of the ignorant that the resurrection of
bodies will not occur. This is why Allah says,
[لاَ أُقْسِمُ
بِيَوْمِ الْقِيَـمَةِ - وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ]
(Nay! I swear by the Day of Resurrection. And nay! I swear by An-Nafs
Al-Lawwamah.) Qatadah said, "This means, I swear by both of these things.'' This
has also been reported from Ibn `Abbas and Sa`id bin Jubayr. Concerning the Day
of Judgement, it is well known what it is. In reference to An-Nafs Al-Lawwamah,
Qurrah bin Khalid reported from Al-Hasan Al-Basri that he said about this Ayah,
"Verily, by Allah, we think that every believer blames himself. He says
(questioning himself), `What did I intend by my statement What did I intend by
my eating What did I intend in what I said to myself' However, the sinner
proceeds ahead and he does not blame himself.'' Ibn Jarir recorded from Sa`id
bin Jubayr that he said concerning Allah's statement,
[وَلاَ أُقْسِمُ
بِالنَّفْسِ اللَّوَّامَةِ ]
(And nay! I swear by An-Nafs Al-Lawwamah) "He criticizes himself in good and
bad.'' Similar has been reported from `Ikrimah. Ibn Abi Najih reported from
Mujahid: "He is sorry for what he missed (of good deeds) and he blames himself
for it.'' Allah said;
[أَيَحْسَبُ
الإِنسَـنُ أَلَّن نَّجْمَعَ عِظَامَهُ ]
(Does man think that We shall not assemble his bones) meaning, `on the Day of
Judgement does he think that We are not able to return his bones and gather them
from their various places'
[بَلَى قَـدِرِينَ
عَلَى أَن نُّسَوِّىَ بَنَانَهُ ]
(Yes, We are able to put together in perfect order the tips of his fingers.)
meaning, `does man think that We will not gather his bones Surely, We will
gather them and We are quite able to put together his fingertips. This means Our
power is suitable to gather (and recreate) them, and if We wished We could
surely resurrect him with more than what he originally had. We could make his
Banan, which are the tips of his fingers, all equal (in length).' Concerning
Allah's statement,
[بَلْ يُرِيدُ
الإِنسَـنُ لِيَفْجُرَ أَمَامَهُ ]
(Nay! Man desires to break out ahead of himself.) Sa`id reported from Ibn
`Abbas that he said, "This means to proceed forward.'' Mujahid said about,
[لِيَفْجُرَ
أَمَامَهُ]
(to break out ahead of himself.) "This means that he wants to proceed ahead
following his own whims.'' `Ali bin Abi Talhah reported from Ibn `Abbas that he
said, "This refers to the disbeliever who denies the Day of Reckoning.'' Ibn
Zayd said the same thing. Thus, Allah says after this,
[يَسْـَلُ أَيَّانَ
يَوْمُ الْقِيَـمَةِ ]
(He asks: "When will be this Day of Resurrection'') meaning, he says when
will the Day of Judgement be His question is only a question of denying its
occurrence, and rejecting its existence. This is as Allah says,
[وَيَقُولُونَ مَتَى
هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ قُل لَّكُم مِّيعَادُ يَوْمٍ لاَّ
تَسْتَـَخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ ]
(And they say: "When is this promise if you are truthful'' Say: "The
appointment to you is for a Day, which you cannot put back for an hour nor put
forward.'') (34:29-30) Here Allah says,
[فَإِذَا بَرِقَ
الْبَصَرُ ]
(So, when Bariqa the sight.) Abu `Amr bin Al-`Ala' recited this Ayah as
Bariqa with a Kasrah under the letter Ra, which means to be diminished. That
which he (Abu `Amr) has said resembles the statement of Allah,
[لاَ يَرْتَدُّ
إِلَيْهِمْ طَرْفُهُمْ]
(Their gaze returning not towards them.) (14:43) meaning, they will be
looking this way and that way in horror. Their gaze will not be able to rest
upon anything due to the severity of the terror on that Day. Others recited it
as Baraqa with a Fathah over the letter Ra, and its meaning is close to the
first recitation (Bariqa). The intent here is that the eyes will be dazzled,
humbled, diminished, and humiliated on the Day of Judgement due to the severity
of the horrors and the greatness of the matters that they will witness on that
Day. Concerning Allah's statement,
[وَخَسَفَ الْقَمَرُ
]
(And the moon will be eclipsed.) meaning, its light will go away.
[وَجُمِعَ الشَّمْسُ
وَالْقَمَرُ ]
(And the sun and moon will be joined together.) Mujahid said, "They will be
rolled up.'' In explaining this Ayah, Ibn Zayd recited the following Ayat,
[إِذَا الشَّمْسُ
كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ ]
(When the sun is wound round and its light is lost and is overthrown, and
when the stars fall.) (81:1,2) It has been reported from Ibn Mas`ud that he
recited the Ayah as, (وَجُمِعَ بَيْنَ الشَّمْسِ وَالْقَمَرِ) (and the sun and
the moon will be joined between each other.) Allah said,
[يَقُولُ الإِنسَـنُ
يَوْمَئِذٍ أَيْنَ الْمَفَرُّ ]
(On that Day man will say:"Where (is the refuge) to flee'') meaning, the
human will see these horrors on the Day of Judgement and he will want to flee.
He will say, "Where (is the place) to flee to'' This means, where is the escape
or refuge Allah then says,
[كَلاَّ لاَ وَزَرَ -
إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ ]
(No! There is no refuge! Unto your Lord will be the place of rest that Day.)
Ibn Mas`ud, Ibn `Abbas, Sa`id bin Jubayr and several others of the Salaf said,
"There will be no salvation.'' This Ayah is similar to Allah's statement,
[مَا لَكُمْ مِّن
مَّلْجَأٍ يَوْمَئِذٍ وَمَا لَكُمْ مِّن نَّكِيرٍ]
(You will have no refuge on that Day nor there will be for you any denying.)
(42:47) meaning, `there will be no place for you to hide.' This is like what
Allah says here,
[لاَ وَزَرَ]
(There is no refuge.) meaning, `there will be no place for you to seek
shelter.' Thus, Allah says,
[إِلَى رَبِّكَ
يَوْمَئِذٍ الْمُسْتَقَرُّ ]
(Unto your Lord will be the place of rest that Day.) meaning, the place of
return and the final destination. The Deeds of Man will be placed before Him on
the Day of Judgement Then Allah says,
[يُنَبَّأُ
الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ ]
(On that Day man will be informed of what he sent forward, and what he left
behind.) meaning, he will be informed of all of his deeds, the old of them and
the recent of them, the first of them and the last of them, the small of them
and the large of them. This is as Allah says,
[وَوَجَدُواْ مَا
عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا]
(And they will find all that they did, placed before them, and your Lord
treats no one with injustice.) (18:49) Likewise, Allah says here,
[بَلِ الإِنسَـنُ
عَلَى نَفْسِهِ بَصِيرَةٌ - وَلَوْ أَلْقَى مَعَاذِيرَهُ ]
(Nay! Man will be well informed about himself, though he may put forth his
excuses.) meaning, he will be a witness against himself, knowing full well what
he did, even though he will try to make excuses and deny it. This is as Allah
says,
[اقْرَأْ كَتَـبَكَ
كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ]
((It will be said to him): "Read your book. You are sufficient as a reckoner
against yourself this Day.'') `Ali bin Abi Talhah reported that Ibn `Abbas said,
[بَلِ الإِنسَـنُ
عَلَى نَفْسِهِ بَصِيرَةٌ ]
(Nay! Man will be well informed about himself.) "His hearing, his sight, his
two hands, his two legs and his limbs.'' Qatadah said, "This means he is a
witness against himself.'' In another narration from Qatadah he said, "By Allah!
If you wish to see him, you would see him as someone who sees the shortcomings
of the people and their sins, yet he is heedless of his own sins.'' It used to
be said, "Verily, it is written in the Injil: `O Son of Adam, do you see the
small splinters in the eye of your brother and disregard the tree stump that is
in your eye, so you do not see it''' Mujahid said,
[وَلَوْ أَلْقَى
مَعَاذِيرَهُ ]
(Though he may put forth his excuses.) "This means, even though he argues in
defense of it, he is a witness against it.'' Qatadah said,
[وَلَوْ أَلْقَى
مَعَاذِيرَهُ ]
(Though he may put forth his excuses.) "Even though he will try to make false
excuses on that Day, they will not be accepted from him.'' As-Suddi said,
[وَلَوْ أَلْقَى
مَعَاذِيرَهُ ]
(Though he may put forth his excuses.) "This means his argument.'' This is as
Allah says,
[ثُمَّ لَمْ تَكُنْ
فِتْنَتُهُمْ إِلاَّ أَن قَالُواْ وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ
]
(There will then be no Fitnah for them but to say: "By Allah, our Lord, we
were not those who joined others in worship with Allah.'') (6:23) Allah also
says,
[يَوْمَ يَبْعَثُهُمُ
اللَّهِ جَمِيعاً فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ
أَنَّهُمْ عَلَى شَىْءٍ أَلاَ إِنَّهُمْ هُمُ الْكَـذِبُونَ ]
(On the Day when Allah will resurrect them all together; then they will swear
to Him as they swear to you (O Muslims). And they think that they have
something. Verily, they are liars!) (58:18) Al-`Awfi reported from Ibn `Abbas:
[وَلَوْ أَلْقَى
مَعَاذِيرَهُ ]
(Though he may put forth his excuses.) "This is apologizing. Haven't you
heard that Allah said,
[لاَ يَنفَعُ
الظَّـلِمِينَ مَعْذِرَتُهُمْ]
(The Day when their excuses will be of no profit to wrongdoers.) (40:52) and
He says,
[وَأَلْقَوْاْ إِلَى
اللَّهِ يَوْمَئِذٍ السَّلَمَ]
(And they will offer submision to Allah on that Day.) (16:87) and He says,
[فَأَلْقَوُاْ
السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ]
(Then they will (falsely) submit: "We used not to do any evil.'') (16:28) and
their statement,
[وَاللَّهِ رَبِّنَا
مَا كُنَّا مُشْرِكِينَ]
(By Allah, our Lord, we were not those who joined others in worship with
Allah.) (6:23)''
[لاَ تُحَرِّكْ بِهِ
لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ - فَإِذَا
قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ - ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ - كَلاَّ
بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ - وُجُوهٌ يَوْمَئِذٍ
نَّاضِرَةٌ - إِلَى رَبِّهَا نَاظِرَةٌ - وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ - تَظُنُّ
أَن يُفْعَلَ بِهَا فَاقِرَةٌ ]
(16. Move not your tongue concerning to make haste therewith.) (17. It is for
Us to collect it and that it be recited.) (18. And when We have recited it to
you, then follow its recitation.) (19. Then it is for Us to make it clear.) (20.
But no! Rather you love the present life of this world,) (21. And neglect the
Hereafter.) (22. Some faces that Day shall be Nadirah.) (23. Looking at their
Lord.) (24. And some faces that Day will be Basirah,) (25. Thinking that some
calamity is about to fall on them.)
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