Surah Al-Dhariyat

7/30/2019 Surah Al-Dhariyat

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COMMENTARY ONS?rah al-Dh?riy?tfrom-Qur nwat w? -Furq n b -furq n

am d al-D n Far?h

Translated by

Tariq Mahmood HashmiAL-MAWRID51-K Model Town, Lahore

A Study of the Qur??nic Oaths


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S?r h -Dh r y tThe ones Scattering Dust

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Um?d1 and N m

This is the second of the group of seven s?rahs (from s?rah 50 to 56) which prove the veracity of the prophethood and holy Qur?n, a source of news of the Last Judgment and a warning to those who ascribe patterns to God and reject the Messengers and their message, as their central theme aroundwhich they all revolve. Though these s?rahs share the same theme as ?um?d yet each deals with

different aspects of this theme, as has been mentioned in the commentary on theprevious s?rah(S?rah Q?f, Q. 50). Here I will confine myself to the aspects of the theme thatare specific to thiss?rah. In other words this discussion will aim at explaining how this s?rah isdifferent from theprevious ones.The previous s?rah substantiates the resurrection and clarifies the doubts and objections of thecontenders. In the present s?rah the need for retribution has been established. The previous s?rah, aswe have learnt, starts with the words: ?Q?f. By Gracious Qur'?n. (O Muhammad youare a ras?l of

Allah). Yet they are surprised that there has come to them a warner from amongstthemselves. So the unbelievers say, ?This indeed is very strange: that after weare dead and have become dust, we shall be raised to life again. Such a resurrection is far from possible.? (Q. 50:1-3)This has been followed by proofs corroborating the last judgment. The retribution ordained for the rejecters has also been reckoned. God Almighty says: ?Previously the people of Noah (sws) and thepeople of al-Ras denied this truth, and so did Tham?d, ? d, Pharaoh, the brethren of L? , the dwellersof al-Aykah and the people of Tubba?; all of them disbelievedin their Messengers . And my warningwas fulfilled.? (Q. 50:12-4)The punishment stories have not been mentioned in detail. The s?rah limits the

discussion to a briefallusion to the parties and their fates. It has also not gone further in supporting the resurrection beyondclear and simple proofs. The s?rah ends with the advice to the holy Prophet (sws) to remain firm inhis mission, to offer the al?h, and to remind his addressees of the realities. The s?rah then concludeswith the following warning: ?On the day when the earth will split asunder from them, while they will be hastening forth. That is a gathering easy for Us to make. We are fully aware of what they say, and you (O Muhammad) are in no way a comp


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eller over them. And warn through the Qur?n him who fears My threat.?(Q. 50:44-5)Since the central theme of the present s?rah is retribution, which implies rewarding the believers andpunishing the disbelievers, the discussion starts with a mention of the arguments substantiating the

1 Um?d (literally pillar, column) has been used here as a term. Mustansir Mir, in his doctoral thesis, theCoherence in the Qur??n , has defined the term, based on a thorough study of Far?h s treatment of the word, asfollows: ?In a word, the um?d is hermeneutically significant theme characterized by centrality, concreteness,distinctiveness, and universality.? Mir, The Coherence in the Qur??n: A Study of l? i?s Concept of i ?m inTadabbur-i Qur??n (Indianapolis: American Trust Publications, 1986), 39.


promised retribution. God Almighty says: ?What you are being promised is true; and verily Judgment

( al-d?n) must indeed come to pass.?(Q. 51:5) The promise of reward and retribution cover divinemercy as well as wrath. The s?rah promises mercy to the believers and threatens the rejecters ofpunishment. The word ? d?n ? is a general term. It implies that everyone shall be rewarded according tohis conduct in this worldly life. In consideration of this general meaning of the promise, the subsequent stories consistently deal with both mercy and punishment. Consider the verse, forexample: ?And in the heavens is your sustenance and also that which you are promised. ( m? t?ad?n)?(Q. 51:22) ?That you are promised? is a general statement. It implies both reward and punishment. The blessing of the clouds and lightening/thunder both relate

to the phenomenon of rain. This is followed by a reference to the encounter of Abraham (sws) with his guests. ?Have you learnt the story of Abrahams honored guests?? (Q. 51:24) This story, containing the tale of Abrahams (sws) encounterwith his guests, contained news of reward for one nation and of warning of destruction to another. This reality has been put in S?rah al- ijr (Q. 15) in most clear words. The Almighty says: ?O Prophet! Tell My devote servants that I am indeed forgiving, merciful and that my punishment is the most painful one. And tellthem about the guests of Abraham (sws).? (Q. 15:49:51)Since Gods warning is a prominent theme in the present s?rah, the destruction f earlier nationsreceives great stress. Yet we observe in the subsequent discussions that all thestories quoted here relating to punishment and wrath also cover divine blessings and mercy. Mercy and blessings are not

prominent because this aspect has been covered in other s?rahs, which use the same incidents withadditional stress on the aspect of blessings, mercy and reward for the believers.Thus, in the present s?rah, this aspect of the divine sunnah has not been detailed and explained.However, a brief account of the referred to punishment stories have been followed by a general rule governing both punishment and reward. The general rule is this: Allah Almighty has created everything with a particular wisdom.All creatures are created in pairs. It is only the co-ordination of its pair th


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at each is complemented, and that the purpose of its creation is fulfilled. Nothing among the creation exists purposeless. Everything has a necessary end. Thisrequires that a particular time is set for the fulfillment of this purpose. Thedivine punishment is a direct corollary of His mercy.In the end, the s?rah calls us to believe in the idea of ta ?d in such a way that its qualitiesnecessitate retribution and final accountability. Here I intend to confine my discussion to this overview of the themes. Details will be offered at the proper place during the course of the commentary.Text and Translation: Q. 51:1-14 ? ? ? ? ? ? ? ? ? ? ? ? ? The winds that scatter dust, carry the load, speed lightly along, and differentiate the affair, bear witness that what you are being promised is true; and verily Judgment must indeed come to pass. By the rippled clouds, indeed you are in adoctrine discordant. Those who have lost their power to discern are unable to believe in it. Woe to the conjecturers, those who are engulfed in ignorance and are heedless. They ask: ?when is the Day of Retribution?? It is when they will beheated on the fire. ?Taste the consequence of your trials. This is what you usedto ask to be hastened.?


2Explanation of Words and T w?l2 of Sentences and Phrases (Q. 51: 1-14)wa al-dh?riy?t, that scatter dust

The noun al-riy? (winds) qualified by the adjective al-dh?riy?t (that which scatter dust) has beenleft unexpressed. The verb zar? means to scatter dust or soot. The adjecti

ve dh?riy?t is very widelyused to describe riy? (winds) and that is why they not been explicitlymentioned. A?sh? Bakr b.W?il says:ajar? i?l ghul?mi shi h ar?qin? ya ?sin tadhr?hu r? u shim?lThe horse fled with the young man after the manner of a fire, in the way dry leaves are carried away by the North winds.3Since the adjective al-dh?riy?t famously qualifies winds, the noun has been omitted according to theconvention of the Arabs. The sufficient quality has been considered a complete indicator to the relevant phenomenon. This style of omitting the qualified noun is frequently employed in the holy Qur?n and the classical Arabic literature.

f l- ?mil?t-i-wiqran, then carry the load (clouds)Conjugation (? a f) of adjectives by the particle ? F? implies chronologicalsequence in the orderedadjectives. This indicates that all the adjectives in the structure qualify a single noun. Sometimes, theholy Qur?n employs the conjunction waw to conjugate different adjectives inthe oath formulas yetthe oath is taken by a single entity. An example of this use can be found in S?rah al-Mursal?t . (Q. 77)The above shows that it would not be correct to hold that these adjectives quali


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fy different things, as has been held by some. They believe, for example, that some of the adjectives, mentioned in this oath cluster, qualify angels while others qualify things such as winds. This view militates against the conventions ofthe Arabic language. It also ignores the parallels of the same sentence structures used in the holy Qur?n. The Almighty says: ?The ones that run while panting, then strike sparks of fire, then make raids at dawn, then raise the dust, then penetrate into the ranks.? (Q. 100:1-5) Obviously all these adjectives qualify a single noun. These are not the qualities of different entities. Consider the following verse attributed to Ibn Ziy?bah.? lahfa iy? ah li al- ?rithAl- ??i u fa al-gh?nimu fa al-???i uPity Ziy?bah for ?rith, who raided at dawn, looted the spoils and returned.4 Moreover, there is no need to attribute these adjectives to more than a single entity. All these adjectives and the corresponding noun properly and fully collocate. Details shall soon follow.The word wiqr signifies weight and burden. In this instance the word has been used in its generalsense. It refers to anything that is carried by the winds. This too will also bediscussed in detail later. We can take this word to refer to clouds, since theyare heavy. The holy Qur?n says: ?And (he)brings up heavy clouds (al-si ? al-thiq?l).?(Q. 13:12) The most well-known function of the winds isthat they carry clouds. It has been said in the holy Qur?n: ?He is the one who, before his mercy, sends forth the winds as good news, until they lift up the heav

y clouds; we drive them to a dead countryside and make the rain fall upon it.?(Q. 7:57)fa al-muq ssim?t-i- mr n, then differentiate the affair

2 By Ta? ?l the author means identification and determination of the intended significance of the plurivocal words, phrases and sentences.3Ab? Zayd Muhammad b. Ab al-Kha ?b, Jamharah Ash?r al-Ara , (Beirut: D?r ?dir, N.D.), 127.4Marz?q A mad b Mu ammad, Shar al- am?sah A ? Tam?m, 1st ed., vol. 1, (Beirut:D?r al-J l, 1991), 147.A Study of the Qur??nic Oaths

Qassama al-amr means he separated and set apart different aspects of the matter. The expressionqasama al-amra gives the same meaning. The former expression, however, contains an element ofrigor as compared to the latter one. An example is the use of the verbskassara (he broke somethinginto pieces) and kasara (he broke it). Mur?d b. Manqadh describes a donkey in search for fresh grass:alla f? al? yaf?in j?dhilanYuqassimu al-amra ka qasmi al-mu?tamirHe (the donkey) stood at the top of the hillock keeping its head high. He discer

ned different aspects of the matter, after the manner of a careful deliberator.5The winds differentiate between nations by different functions. They prove to bea bounty for one nation, in that they produce life by giving rain, and bring punishment for another, as they cause floods and hurricanes resulting in utter destruction. We will discuss this issue later in detail. These verses ascribe a willful act to an inanimate force. This is not unusual. Many examples of the kind can be found in the classical Arabic literature as well as the holy Qur?n.


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inn m? t? d?n l ?diq, what you are being promised is trueThe word t?ad?na is a derivation of ad (promise/threat). It refers to the rewardand retribution theAlmighty promised the people. He communicated this promise/threat ( ad) through the Messenger.The promise has been clarified and established with clear examples and sound proofs. The holy Qur?n repeatedly asserts that the Day of Judgment will certainly come. People will be resurrected and judged for their actions and beliefs. Properreward for the pious deeds and suitable punishment for bad conduct are promisedby the Almighty Allah. For example, the Almighty says: ?All of you will return to Him. Gods promise is always fulfilled. It is He who creates initially and He will surely repeat this act (of creation again) so that He may reward the believers.? (Q. 10:4)At another place the holy Qur?n says: ?They swore that Allah will never raise thedead to life. Why not? This is what He promised. He shall surely fulfill this (promise).? (Q. 16:138)

Q. 21:104 reads: ?Just as We produced the first creation, so shall We produce anew one: a promise We have undertaken: truly shall We fulfill it.? Yet another time God Almighty says: ?So that they might know that the promise is true and that there is no doubt about the coming of the hour of the Judgment.? (Q. 18:21)A great number of verses can be cited in order to explain that the holy Qur?n proves the need for the Last Judgment.

The promise (m? t?ad?na) stated in this verse includes the good news to the believers that they willbe granted success. It also implies that the unbelievers shall fail in the end and will be punished. The Almighty says: ?Allah has promised those of you who believe and do good deeds that He will surely make them inherit the earth as He made their ancestors [inherit it] before them.? (Q. 24:55)

This issue has been abundantly discussed in the holy Quran. The term t?ad?na generally includesall these things. However, in this context, it specifically refers to the resurrection. The preceding verse as well as the succeeding one deal with the reward.This interpretationthat the promise of reward is dominating herefits in the contex

t more closely.5

A mad Mu ammad Sh?kir and ?Abd al-Sal?m Mu ammad H?r?n, Al- ufa aliy?t,7th Ed., (Cairo: D?r al-

Ma??rif, N.D.), 86.


wa inna al-d?n l w?qi, Judgment must indeed come to pass

D?n, meaning retribution, is implied by the phrase m? t?adoona . The conjunction ( waw) in thebeginning of the verse indicates that d?n too is included in the promised facts. A general entity ( m?t?adoona) has been coordinated to a specific one ( d?n). This style of expr


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ession is called conjugationof a general statement with a specific case ( a af kh? ala al-?m ). It can also be compared to theconjugation of the whole with its part (a af al-kull ala al-juz?). This style of conjugating componentsof an address is usually applied to emphasize the conjugated thing. Its specialposition is highlighted. The benefit obtained by this style of expression in this verse is evident. The implication is that the main purpose of resurrection isto reward the pious. Punishing the wicked is a corollary of the rewarding of thepious. This has been clearly stated in the holy Qur?n at more than one occasion.

wa al-s m?-i- dh?t l- u uk, By the rippled cloudsThe word al-sam?? gives different meanings which include clouds. Considerthe following verse: ?Oearth! Swallow up your water and O clouds! Cease your rain.? (Q. 11:44)I base my interpretation of the word sam?? on the following arguments:

1. The s?rah swears by the winds and clouds in the inaugurating verses.Elsewhere in the Qur?n,these two have been mentioned together several times.2. It collocates with the muqsam ? alayhi (sworn fact) and

muqsam ih? (the entity/phenomenonsworn by). This point will be detailed later.

3. The adjective of dh?t al- u uk corroborates this meaning. u uk means to tie the knot. Ab?D??d says:

a?anna al-ghu ?n min al-fahdataynil? arafi al-za ri u k al-uadq

The pleats in the flesh projecting from the side of his thorax are like layers of a knot.6

In this context it connotes strength and force that binds something in proper order. i ?k (sing.u uk) is another derivative of the same word which is used for the tides, currents, or plaits that areprominent in well woven cloth. Zuhayr b. Ab Sulm?, in one of his verses, depicts water in a spring rippled by currents of passing air. He says:Mukallalin i u ?l al-nabati tansujuh?? un khar?qun li ? ? m??ih? u uk?

Objects have covered it. Air passing through it creates ripples ( u uk) on its surface.7

6Al-Lis?n al-Ara , FHD.7Zuhayr b. Ab Sulm?, D? ?n, (Beirut: D?r al-Kutub al-?Ilmiyya, 1998), 82.A Study of the Qur??nic Oaths

Farr? has commented on the verse. He says that u uk is used for the tides or


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urrents that areformed when air disturbs water. A ad?th describes dajj?l as follows: ?His hair will be weaved intoplaits (inna sharah? u ukun u ukun).? ( usnad A mad No: 23534) Clouds too are often describedby the adjective u uk. This is because they are like ripples of water currents crowned by foam orwool. Imra al-Qays describes a palace covered with clouds.Tul?i u a l?d al- a?l ri ?ah?Duwayn al-sam??i f? ru??s al-maj?dilukallatan amr?? dh?ta asirratinLah? abakun ka?annah? min ab??il(Camel) calves play with the young camels on the top of mountains just below thesky while(the mountain tops) are crowned by the rubicund clouds with paths weaved likeas??il (astripy cloth of Yemenite make). 8

This depicts wintery clouds specifically noting its colour and pattern.Khans? describes winter clouds in these words:

?na al-riy? u il??ilun

uk un ha ??ijuh? a ?rida f?na an l? al-sam?ial??ilan wa al-m??u j?midMizaqan tu arriduh? al-riy? uka?annah? khiraqun ar??idWild currents of cold and blind winds blew, driving the clouds ahead and leavingwater frozen. The patches of clouds they carried seemed like swarms of grasshoppers riding the air.9Some scholars have held that u uk describes the starry sky. Some hold that the heavens can becalled dh?t al- u uk for it is firm and established. Some others hold that it can be characterized asu uk for it is decorated and is full of stars. I do not believe these interpreta

tions to be plausible. Theword u uk in this place has not been used as a ma dar (verbal noun). It is plural form of i ?k whichmeans a ripple, path and branch. This, therefore, does not fit a description ofthe heavens, neither with reference to the firmness of the firmament nor to itsstarriness.

inn kum l f? q wlin mukht lif, indeed you are in a doctrine discordant

The implication is that you differ on the position of the Day of Judgment. Elsewhere it has been put explicitly: ?About what are they asking? Are they asking ab

out the mighty event, concerning which they differ with each other? Very soon they shall come to know.? (Q. 78: 1-4)

The placement and the context of situation make this sentence a rebuke and censure of the view ofthe contenders. Semantically it is not the complement of the oath (ja ? al-qasam) which was alreadymentioned after the first group of oaths, rendering the repetition redundant. The complement of the oath is left unstated yet is understood. We know that at tim


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es the holy Qur?n prefaces rebukes andcensures with an oath. In such instances jawab al-qasam is understood from the context. Again it is8Imr al-Qays, D? ?n, (Beirut: D?r al-Kutub al-?Ilmiyyah, 2004), 136.9Khans?, Di ?n, 2nd ed., (Beirut: D?r al-Ma?rifah, 2004), 35.A Study of the Qur??nic Oaths

not necessarily mentioned. The following verse offers an example: ?Q?f. By the glorious Qur?n, (OMuhammad you are a ras?l of Allah). Yet they wonder that there came to thema warner from amongthemselves. So the unbelievers say: This indeed is very strange that after we are dead and have become dust, we shall be raised to life again. Such a resurrection is far from possible.? (Q. 50: 1-2)

In this verse, an oath follows a reproof and a censure instead of a muqsim alayhi (object of oath).Another example of this style of omission of the ja ? al-qasam is foundin S?rah al-Bur?j: ?By theheaven and its constellations! by the promised Day of Judgment, by the witnessesand that which is being witnessed, doomed be the companions of the ditch.? (Q.85:1-4)

A great number of examples can be cited from the Qur?n in this regard.

yuf ku nhu m n ufik , those void of insight are unable to believe in it.

This is an independent statement and it does not describe the phrase qawlin mukhtalif (dispute)occurring in the previous verse . The implication is that those deprived of insight fail to believe in theresurrection. Ifk means overturning of something. It is understandable why theword ifk is used to

mean falsity. ?f?k is the one void of insight. Layth says:

m. l? ar?ka ?jizan uf?k?Why is it that I see you humble and deprived of insight ( uf?kan)?10

qutila al-kh rr?s?n, Woe to the conjecturers.Al-kharr? ?n (singular kharr? ) signifies conjecturers. They say kharra a al-nakhl (he estimated thequantity of the dates on the date-palms). harra a f? al- ad?th means he said what he did not know.Al-kharr?s?n are, therefore, people who throw wild guesses regarding the Day of

Judgment. Theirviews have no supporting grounds. This theme has been repeatedly discussed in the holy Qur?n. The Almighty says: ?They have confused knowledge of the Hereafter.Rather they are in doubt about it.? (Q. 27:66)

At another occasion their views over the hereafter have been mentioned as follows: ?We believe it to be a mere conjecture. We are not convinced of it.? (Q. 45:32)ll dh?n hum f? gh mr tin s?h?n, those who are engulfed in ignorance and are he


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edless

? ghamratin, in utter ignorance. This meaning can also be expressed by phrase f? ghit??in a? am?yatin. S?h?n (singular: s?hin) is the second khabar (enunciative, the first eing f? ghamratin ).S?h?n implies that the ignorance of the rejecters of the Last Judgment is perpetual. They are whollycaught in an unbreakable spell of ignorance. Consequently they cannot feel and understand facts which they could have realized otherwise. This, therefore, is their state which is the real cause of their disease. They are fully caught in ignorance and have indulged in desires of the flesh. This does not leave them a moment to come to senses and realize the consequences of their behavior. The basicthrust of the sentence is condemnation of the doubts they cherish about the afterlife. Their doubts originate from heedlessness to the preaching of the prophets. This origin of their doubts is evident from their following quizzical question.

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Lis?n al-Ara , -F-K


yy?n y wm l-d?n?, ?when will be the Day of Retribution?

This question implies negation as well as mockery of the Last Judgment. It alsoexpresses their demand that the Retribution should be brought upon them quicklyif it is possible. Each of these threesenses expresses the worst kind of disobedience as has been attested in S?rah al-Qiy?mah . The

Almighty says: ?But man desires to show disobedience even in front of his Lord.He asks, ?When will this Day of Judgment be?? (Q. 75:5-6)

The response from the Almighty (immediately following the question) truly considers the base mentality of the questioners.

y wm hum l l-n?ri yuft n?n, It is when they will be heated on the fire.

The accusative form of the word yawma, in this verse, indicates that it

is an adverb ( arf). Here itmarks time ( arf al-zam?n ). The implication is ?the Day of Judgment willcome when they will betried in the fire.? In other words the time they will find themselves in this situation would be the Dayof Judgment. The word yawma is used to mark a point of time (not the day as opposed to night) as isevidenced by the following verse: ?That day, (i.e. at that time), will be a hardday.? (Q. 74:9)


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Some people have opined that the word yawma in this instance is originally inthe nominative case( marf??). Its apparent form is na (accusative case) for in this caseit ( yawm) has been ascribed tosomething indeclinable. I believe that this explanation and analysis is grammatically correct. Yet, however, I believe this is not plausible. It does not fit inthe context. We see that the question that has been previously mentioned pertains to the Judgment. It does not enquire about the Day of Judgment. However, it is possible that one interprets the answer according to ones understanding of thequestion. Thus one could say that the question asks when this Day of Judgment is. And the response would be: ?it will be held this and this day.?atanah? means ?he tested/assessed him? as in wa fatann?ka fat?n? (we tested you thoroughly. Q.20:40) The word fitnah is derived from this verb ( fatana).Fitnah connotes every such enjoyment orpain that tests ones mettle as well as determination. It is said: fatanathu al-mar?atu to mean that thewoman enticed/tempted him and also fatanah? al-shay ?n means Satan misled him. I can say fatantual-dhahba to mean that I put gold on fire to assess its quality. A testedpure d?n?r is called d?n?rmaft?n. Waraq fat?n is fire-tested sliver. Lava field and volcanic area are called fat?n because the

stones look as if they are burnt. All the above usages of the word share some aspect of the theme of trial and test.

The words ? yuftan?n? (they shall be heated) alludes to two things. First, they would be burnt in it.Second, the fire in which they are burning is fueled with the worldly attractions which made them forget the Judgment. They will be told that they remained forgetful of this Day amidst the riches of the ephemeral world. This has been clearly put in the next verses. Since their question was toned to reflect conceitedness and mockery, the answer is but only appropriate.

dh?q? fitn t kum, taste (the consequence of) your trialsTaste what you cherished in the worldly life. The reality of what you courted ofthe charms of the worldly life has manifested itself to you. In the life of the world, you were overpowered by forgetfulness. You could not test its true taste. Now you have to taste it. This sentence has been

A Study of the Qur??nic Oaths 0

addressed directly to the non-believers. We, however, do not need to suppose that the vocative particle have been suppressed. In fact the address has been changed from indirect to direct to obtain a specific rhetorical purpose. It assumes t

he third person addressee as present. This gives the impression that the Day ofJudgment is already there. The addressees seem to have already been presented tothe Fire before this address takes place.


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3

Winds and the Promised Retribution

The above discussion makes it clear that the verses 1-4 (The winds that scatterdust, then carry the load, then speed lightly along, and then differentiate theaffair) evoke the winds to substantiate the claim that follows. It is also clearthat verse 7 (By the rippled clouds) cites the wintery clouds which frequentlybring thunder and lightning to prove the claim that follows it. Clouds and thunder offer a more effective tool of warning and inspiring fear. It fits the occasion well. It highlights the gravity of their persistence in ignorance, conceitedness, indifference, and false assumptions. In the story of ? d we find those fallen in these evils continue to shut their minds. Even after observing the signs of the impending punishment they joyfully welcomed it as clouds of rain. They were told that it was not what they expected. They were engrossed in sheer ignorance. The holy Qur?n puts this incident in the following words:

They said, ?Here is a passing cloud that will bring us rain.? No! It is but whatyou have sought to hasten: a hurricane bringing a woeful punishment. (Q. 46:24)

Both the proofs are of the same kind. The winds as well as clouds are clear signs of God. Both are natural phenomena God created. Winds are employed inuseful as well destructive natural phenomena. Winds carry heavy watery clouds to a barren dead land. They carry the loaded ships to their destinations. These are their positive and benevolent operations. They, however, at times, blow violently and rain the land with sandstones. At times they bring cold, thunder, and lightning. At other occasions they bring incessant rains and flood the rivers,seas, and the land. All these operations anduses of winds are implied in the phrase muqassim?t amran (which differentiate the affair). God haspower and control over the winds. His acts are always characterized by wisdom. He makes winds a beneficial natural phenomenon even in its extreme form. At occasions He makes them destroy nations despite their apparent lean and weak blowing

abilities. The punishment of Pharaoh proves this. We can even say that a singleoperation of winds proves blessing for the believers and punishment for the rejecters. This is how winds differentiate between those who receive mercy and thosewho meet punishment. They in these operations act as rational beings, differentiating between the parties by the command of the Lord. The following passage from the Psalms contains a similar theme:He sends his command to the earth. And his word runs swiftly. He showers down snow, white as wool, and sprinkles hoar-frost thick as ashes; crystals of ice he scatters like bread crumbs; he sends the cold, and the water stands frozen; he utters his words and the ice is melted; he blows with his wind and the waters flow. (Psalm 147: 15-18)


The last verse refers to winds as the word of God. This passage is very difficult yet delicate discourse because original Hebrew uses the same term for the wordand the winds.The most comprehensive Qur?nic statement, regarding the signs of God, is the following verse:


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Indeed, in the creation of the heavens and the earth; in the alternation of night and day; in the boats that sail the oceans with cargoes beneficial to man; andin the water, which God sent down from the sky and with which He revived the earth after its death and dispersed over it all kinds of living creatures; in thevariation of the winds and in the clouds put to service, betweenearth and the skies: surely, in these there are many signs ( i.e. signs leading to ta ?d , Godspower, providence, mercy, wisdom and justice) for rational men. (Q. 2:164)

In the variations of the winds and clouds which benefit one people and harm another at the will of God there are signs indicating that the affairs of all the created things in the universe are not purposelessly conducted. In the group of verses under discussion the Almighty has specifically hinted towards this fact. He says that the winds differentiate between the virtuous and the rebellious. Theseverses also point out that God has power and cosmic jurisdiction over everything. Everything acts according to His will. The winds, which have no free will in the general meaning of the word, are also found working under the will of God. They perform acts which accord to His wisdom and justice. God has said: ?To God belong the armies of the heavens and the earth.? (Q. 48:4) They work for the domination of the party of God. This group of verses includes the two messages of glad tidings and warnings, as has been clearly put in S?rah al- ?ff?t. God swears by His representative armies in the beginning of S?rah al- ?ff?t. Then He says: ?We have already decreed concerning Our chosen apostles that they would receive O

ur help and that Our armies would be victorious.? (Q. 37:171-3)

All these things clearly evidence divine retribution. The subsequent discussionscontain furtherdetail. In my commentary on the punishment stories mentioned in the s?rah you shall learn the otherfine points the winds and the clouds imply.

4

Coherence and Context (1-14)The winds, which have been evoked in this passage, prove to be a blessing for one people and punishment for another. The holy Qur?n, in most places, refers to the beneficial aspect of the winds. When it points out their use as a tool of punishment, it does so subtly by pointing out that they are under the control of theWise Lord. That is why, here too, the initial oaths have been followed by ageneral assertion as a complement of oath ( ja ? al-qasam ), which implies mercy as well aspunishment. The Almighty says: ?What you are being promised is true and verily J

udgment must indeed come to pass.? (Q. 51:5-6)

The sense of warning in the evidence sought from the ripply clouds is more vividly expressed. The very picture of the heavens with such clouds creates a strongimpression of warning and rebuke. That is why it is immediately followed by a mention of those rejecters who mocked the idea of punishment



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and demanded that it be unleashed to them instantly. Allah refers to the punishment they deserve. Since the fate of the rejecters exemplified only one aspect ofthe promise of retribution the mention of the other party, the believers, and their reward becomes necessary which is afforded in the next verses. The Qur?n generally contrasts encouragement with threats. Here God mentions the rejecters andtheir attributes first. It requires, as per the general Qur?nic style, that their opposite, the party of believers, find a mention as well along with their attributes. This leads to the fact that these rejecters and mockers are not going tobe rewarded like the believers. This fact has clearly been mentioned in many parts of the Qur?n. The verses mentioning the second party, or the believers, follow:Text and Translation: Q. 51: 15-19

?

? ? ? ? ? ?

?The righteous shall dwell amidst gardens and fountains. They shall be receivingwhat their Lord has decreed for them. For they have previously been virtuous. Th

ey would sleep but little in the night-time and would pray at dawn for Gods pardon. The beggars and the deprived had a share in their wealth. (Q. 51: 15-19)

5Explanation of Words and T w?l of Sentences and Phrases: Q.51: 15-19)

al-mutt q?n, the righteous

This adjective gives a comprehensive meaning. It is a distinguishing quality. Detail can be found in our commentary on the initial verses of S?rah al-Baqarah.11In this context it implies, though subtly, the qualities opposite to that of t

he rejecters mentioned in the previous verses.

f. j nn?tin w uy?n, amidst gardens and fountainsThis is expressive of success and pleasure. It also connotes permanence of the blessings.

_khidh?n , receiving

11 The author has explained in his commentary on S?rah al-Baqarah thatittiq?? in the Quran is used in foursenses.1. Protection against something that threatens with harms.2. Fear of any harm and evil.3. Fearfulness of a person conscious of the al-knowing Allah who blesses a grateful person and does not approve of rejection and sinfulness.


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4. Combination of these three senses. When used in this sense it refers to persisting in avoiding sin fearing its harmful effects and corresponding displeasurefrom the Almighty. The verb and its cognates are abundantlyused unaccompanied by the objects in the Quran. In this sense the word taq ? ioften employed. (Far?h ,iz?m al-Qur??n , S?rah al-Baqarah, pp. 60-61)


It is the best expression of permanence of the blessings. Instead of saying thatthey have received what God has bestowed upon them, it says that they would bethe receivers of divine blessings. This clearly indicates that what they would have already been blessed with shall remain with them forever. This meaning is obtained in this phrase by its placement next to the previous sentence indicatingcontinuity of the blessings. The meaning of the whole would be as follows: theywould live forever in the gardens and would continue enjoying the blessings of their Lord.

inn hum k?n?, indeed they wereThis expression too depicts the state of the successful believers. Thisstate, however, has an argumentative aspect. This further corroborates

the conclusion that the rejecters were not characterized by these qualities as has been clearly stated in many verses of the holy Qur?n. Theform and placement of the sentence makes it similar to iltif?t (direct address). It, in ways, resemblesthe divine saying in the previous group of verses: ?Taste your fitnah i.e. whatyou cherished in theworldly life. Here again it assumes that the Day of Judgment has already come. That is why the deeds and acts of the believers in the worldly life are expressedin the past tense.

Mu sin?n, best performers

The word, in this context, has been used in a general sense. This adjective is specially and pointedlynoted in the context of the best performance of the al?h and the zak?h for two reasons. First, thesetwo worship rituals are the most important practices in the religion. They havebeen considered the distinguishing signs of the believers. That is why we see that, in this passage, a mention of them isfollowed by two relevant qualities of the believers. Less sleep relates to theal?h and generosityalludes to the zak?h.

k?n? q l?l n min al-l yli m? y hj ?n, They sleep but little in the night-time

Al-huj? is sleep. The implication is that they interest themselves in offering the al?h andremembering God during night-time. Elsewhere it has been stated: ?They forsake their beds to pray to their Lord in fear and hope and give in alms from what We gave them.? (Q. 32:14) At another occasion God says: ?O Muzzammil, (the one wrapped up in your mantle), keep vigil all night save for a little portion of it.? (Q. 73:1)


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This sentence explains their quality of being mu sin. The grammatical structure of the sentence canbe explained in various ways without affecting the meaning. All the possible structures give a single meaning, i.e. they sleep little. The following structuresare possible. 1. Their sleep has been little( innahum k?n? qal?lan huj?uhum). 2. The time they sleep during the night was short ( m? yahja?naf?h? min al-layl). 3. They slept little time of the night ( k?n? yahja?na qal?lan min al-layl). Im?m R?zopines that the sentence structure is as follows: k?n? qal?l?naa innahum l? yahja?na min al-layli.e. they were less in number and that they do not sleep during the night-time.This is indeed a very improbable sentence structure.

w i l- s ?r, at dawnSa r is used for the time a little before the daylight. This is the most appropriate time for seekingforgiveness. Concerning the muttaq?n it has been said: ?(They are) steadfast, virtuous, heedful to God,and charitable. They implore forgiveness at dawn.? (Q. 3:17)


In one of the sound ad?ths the Prophet (sws) mentioned this fact in no unclear terms. I haveexplained this issue in my commentary on the referred to verses forming part ofS?rah _l-?Imr?n.Im?m asan drew a very subtle meaning from the use of the conjunction ? in the phrase wa bi al-as ?r (and at dawn). He held that this ? indicates that the believersjoin this quality (praying atdawn) with the previous one (praying in the night time). He said: ?they wholly remained engaged in praying during the night and prolong it till the tim

e of seeking forgiveness in the morning approaches.?12 I believe the textdoes not reflect it plainly. Yet, however, this point is not very farfetched one. God knows best.l-m r?m, deprived

The word al-ma r?m has been placed after the word al-s??il (seeker). This placement entails that itconnotes those of the needy who do not ask others for help as word s??ilalready covers them.Qat?dah holds the same view. He is reported to have said that it is applied to such among the needy who do not ask for help.13 Al-Zuhr said that it refers tothe self-restrained.14 Perhaps both of these exegetes base their view on the fo

llowing verse: ?(Alms are) for the poor who are restricted in the cause of God cannot move about in the land for work: the ignorant take them for men of wealthon account of their self-restraint. You can recognize them by their lookthey do not beg from men importunately.? (Q. 2:273)


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6

Coherence and Context: Q. 51: 15-19This passage contrasts the rejecters with the believers. A discourse marked withbrevity (? ?j?z), thispassage beautifully points to unstated things by contrasting them with the stated facts. These verses state that the rejecters are fallen in the depths of heedlessness. We can learn that the believers,contrarily, are fully conscious and are certain that they will meet their Lord.The attribute muttaq?n(God-conscious) guides us to this inference for the essence of consciousness is taq ? (God-consciousness). This has been explained earlier. Similarly when these verses state that the God-conscious perform good deeds in their best form and that they offer theal?h and pay the zak?h welearn that the rejecters are hard hearted, wretched and misers. That is why the

holy Qur?n quotesthem saying: ?They would say, ?We were not to offer the al?h. We wouldnot feed the needy.? (Q.74:43-4)

12Ibn Jar r, Al- abar , J?mi al-Bay?n f? Tafs?r al-Qur??n, 26:122-313Ibid., 26:12514Ibid.A Study of the Qur??nic Oaths 5

Verses 8-9 form a parenthetical comment. These follow arguments for the last acc

ountability. These verses start with a disapproval of the conduct of the unbelievers. This is further followed by a mention of the fate of those showing the opposite conduct, the believers. This way the verses combine encouragement for thebelievers with warning to the rejecters. Then (in the below mentioned verses) the topic of arguments for the Last Judgment has been taken up yet another time, for it is the centraltheme ( um?d) of the discourse. That is why the following passage has been conjoined with thepreceding one by the use of the conjunction ? (and). This points out that the oaths in the initialverses are based on arguments and signs. Now ponder over the next verses:Text and Translation Q. 51: 20-23 ??

? ? On earth, and in your selves, there are signs for believers. Can you not see? Heavens holds your sustenance and all that you are promised. I swear by the Lord of heaven and earth, that this is true, as true as you speak! (Q. 51: 20-23)

7


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Explanation of Words and T w?l of Sentences and Phrases: Q. 51: 20-23

w f? l- r , On earthThis passage is joined with the meaning of the preceding oaths. It is as thoughit has been said, ?verily in the alteration of the winds and the clouds there are signs which prove the Last Judgment.Similarly there are signs on earth and in your selves also proving the same reality.? The phrase ? ?y?tlil-m?qin?n (signs for the believers), in this place, serves to state that onlythe m?qin?n (believers) maybenefit from the signs. This restriction of the benefit of the signs to themuttaq?n follows a veryfrequently used Qur?nic style. Consider the following verses:

Guidance for the muttaq?n (the God-fearing). (Q. 2:2)Surely in this there is a reminder for every man who has a heart, and who hearsheedfully. (Q. 50:37)An insight ( a ?rah) and a reminder to every heedful man. (Q. 50:8)Surely in this there is a sign for him that dreads the torment of the hereafter.(Q. 11:103) Signs for men of understanding. (Q. 45:5, Q. 13:4, Q. 16:12, Q. 30:24)

All these verses tell us that there are signs for those who intend to make use of and take guidance from them, just as the saying goes: ?Day has dawned for those who have eyes.? These kinds of the verses give important lessons of two kinds.

First, all are not forced to take heed and benefit from the signs. These signs do not benefit everyone. We know that the rejecters could not benefit from them.These signs benefit only those who pay heed. One thing, however, is clear. Thesesigns and arguments are clear and evident. It is only the people who fail to benefit from them.


Second, these verses explain the conditions that are to be fulfilled for takingbenefit from these signs and arguments. The indicators and the conditions they allude to require analysis and deliberation. I intend to discuss some of these conditions here.

That only the m?qin?n may take benefit from these signs entails that signs help only those who makethem a point of ponder and infer guidance from them. We discern this from the fa

ct that the argumentation from these signs is based on ones tendency to rely on and believe in what they lead to for argumentation and inference is based on twothings:a. recognition of universally acknowledged facts upon which the argument rests,a priori data for example.

b. agreement to accept sound conclusions.


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This is important because the rejecters of a fact can be of two kinds: a) thoseadopting sophistry and rejecting even the first principles, not to say of otherforms of valid arguments and b) the blind followers and wrongdoers.The second category of the rejecters, at times, do not actually reject the firstprinciples, but reject the sound conclusions immediately resulting from the first principles because of their conceitedness. We see that the holy Qur?n frequently exposes this kind of contradiction in their view. It refers to thisvery wrong from them in frequent comments like the following ones: fa ann?tu?fak?n (how then doyou turn away?) and fa ann? tus ar?n (how then can you be so bewitched).

In short, the holy Qur?n, in this context, has referred to the first condition for one can obtain sound knowledge through arguments. I believe those who lack this quality may not be considered humans. They belong to animals lacking rationality. They do not merit being addressed in this connection.Then in the next verses the holy Qur?n has indicated to the essence of yaq?n elief) as you shall soonlearn.

The Almighty has not mentioned the direct object of the implied verb in the adjective m?qin?n. It hasnot stated what the referred to people believe in what they have firm faith in.

This, I believe, is because the Qur?n intends to keep it general so that all suchthings can be understood as that whichought to be believed in. The most fundamental realities among these includeta id (unicity of God),ris?lah (prophethood) and the Last Judgment.aq?n , in this place, is not belief in obvious imperial phenomena. This kindof yaq?n is found in allthe humans including the rejecters ( k?fir) and even the animals. aq?n here refers to the beliefobtained through careful deliberation over the signs of God in the world and then inferring certainrealities. Only this kind of yaq?n proves that one has a sound mind and intellect. This fact has been

explained in detail in our commentary on verse three of S?rah al-Baqarah.15

15 uqin?n, ayqana bi al-shay? means he knows it surely and does not have any doubt regarding it. The almightysays: ?Nay. were you to know with certainty of mind, you shall certainly see Hell-Fire! Again, you shall see it with certainty of sight!? (Q. 102:5-7)


The word m?qin?n too is used in this passage in its general sense, as mentioned above. The context,however, guides us to know that it implies belief in the Afterlife. Besides, atother places, the Qur?nmakes this fact explicit, such as in the verse: wa bi al-?khiratihum y?qin?n (of the Judgment are theycertain.)


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fl? tu ir?n, Can you not see?This interrogative is expressive of wonder as well as repulsion. The signs of God found in oneself are the more manifest and clearest ones of all. The one who fails to notice these is in fact blind.

w f? l- r [..] w m? t? d?n (verses 20-22)This passage covers an uncountable number of signs of ta ?d, Gods providence,and wisdom. AQur?nic parallel follows: ?Many of the signs in the heavens and the earth they pass by while not heeding them.? (Q. 12:105) The holy Qur?n contains a lot of briefas well as detailed verses on this issue. I do not feel a need to repeat them all. Some of them, however, will be discussed later in thiss?rah. The context of the verse indicates that the word ?y?t implies only those of the signs which leadto the Afterlife. In fact all the signs of Gods providence, power, wisdom, and mercy lead to the Afterlife. This I have explained elsewhere in the book.

This passage follows a particular style of terseness. Sometimes a speaker confines the discussion to the mention of only one aspect of a thing. He considers itsufficient and leaves it for the listeners to deduce the complements. Thus the mention of the earth as sign of God suffices. Its opposite, the heavens, has been

omitted. Similar the Almighty has mentioned the sustenance from the heavens andleft out the part played by the earth. What has been promised concerning the heavens too has been considered sufficient and the part played by the earth againhas been omitted. There are, however, many verses in which it has been explicitly mentioned that the heavens too contain the signs. That the earth too containssources of sustenance and what is promised has also been made explicit in many other verses. As for the part played by the earth with regards to the promise ofthe Last Judgment, we can refer to the following verse: ?It (the Last Day) is aheavy thing, in the heavens and on earth.? (Q.

What is the difference between ?m?n and ?q?n? ?m?n implies recognition and acceptance. Its opposite is( takdh? ) belying, ( ju ?d ) knowingly rejection and kufr (rejection). Opposite of ?q?n is doubt and uncertainity.Every m?qin (the one who is certain of something) is not necessarily true in his statement. Rather men at timereject facts out of haughtiness and conceit while they are certain of them. An example is afforded by Pharaoh and his allies. The Qur?n says: ?But when Our Signscame to them, clear and manifest, they said: "This is sorcery manifest!" And they rejected those Signs in iniquity and arrogance.? (Q. 27:13-4)

Similarly not everyone who believes ( ?man?) is certain in his belief. At time

s one believes in this on the basis ofprobability. Then Allah Almighty blesses him with the capability and he is escaped from the impression of ann.However, the ?m?n is not perfect unless attended by certitude ( ?q?n). Thus ?m?n is two parts: knowledge andsubmission. With the perfect presence of these two the ?m?n is perfected. However, when a man of pureunaffected heart has knowledge it suffices him because the knowledge necessarilylends submission and ability to act according to the knowledge to a man of pureheart to the level of his knowledge.


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As for ?q?n it is the cognitive part of ?m?n yet it adds a degree in theknowledge. (Far?h , i ?m al-Qur??n , al-Baqarah: p. 3)


7:187) The implication is that they (the heavens and the earth) are heavy with the signs of the Last Day which they carry. These are waiting for the command oftheir Lord to bear those signs.w r i l-s m?i w l- r , I swear by the Lord of heaven and earth

This oath contains a clear argument for the Last Judgment for the signs found inthe heavens and the earth mentioned earlier clearly lead to the afterlife. Thenthe Lord of the heavens and the earth has been referred to as witness to the fact that the Last Judgment is sure to come. If this oath would not be based on the signs recounted earlier, the oath would not have been conjugated with the previousverses by the particle fa (and/therefore) which connotes necessary immediate consequence. The

preposition fa joins this sentence with the previous one very strongly and expressly. The word rabb(lord) also indicates to the implied argumentation. Every sign in the heavens and the earth, and also in humans themselves, is a sign of the providence of God.All the arguments for the Last Judgment are based on this fact alone. This issuewill be further explained in the next section.

inn h? l qqun, that this is trueThe muqsam alayhi (complement of the oath) repeats the assertion made inthe oaths in beginningof the s?rah. In those verses it has been said, ?that which you are being promised is true; and verily

Judgment must indeed come to pass.? (Q. 51:5-6). The phrase m? t?ad?na has again been repeated inthe previous verse. That is why in this place the pronoun sufficed to indicate to it. This can, therefore, be paraphrased as follows: By the Lord of the Heavensand the earth you will surely be resurrected and judged. There is no doubt in that.

mithl m? ntum t n iq?n, as true as you speakThe word mithla has been put in the accusative ( na a ) form. It is an expression of circumstance orstate of the pronoun ? h?, (it)? in innah? (it is). There is no verb in thesentence to govern this adverb.

The function of the absent verb is substituted by the word la aqqun (it istrue). The grammarians callsuch a replacement shibh al-fil , that takes the stead of a verb. An example is the sentence: ? zaydasunun ? ikan (Zayd looks good while smiling).? In this sentence thenoun asanun(good/beautiful) works as a verb. This verbal sense becomes apparent in English.The sentence thus can be paraphrased as follows. What you are being promised, including resurrection, returning to God and reward and punishment, is true. There is no doubt in it. It is as true as you find yourselves speaking.


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The earlier authorities do not differ over the interpretation of the verse. They, however, differ overthe original (not apparent) declensions of the word mithla. Some commentators hold that its originalcase is nominative ( raf). They hold that it has only been put in accusative form ( na a ) only becauseit has, in this place, been attributed to something which is indeclinable (ghayr mutamakkin ). Thisfollows the use of the phrase ya ma?idhin (that day). A group of the reciters of the Qur?n includingamzah, Kis? and Ab? Bakr have read the word as mithlu with the final ammah aking it marf? (in the nominative case). All these grammatical structures give the same meaning. The best explanation of the use of this similitude (likeness of promise with the phenomenon of human speech), in this occasion, is that it implies certain arguments. This issue will be discussed in the ninth section.


8Nature of Evidence for Accountability in Q. 51: 20-23

9

These four signs cover all the evidences for accountability found in the heavens, the earth and in humans themselves. We know that God has created wonders in humans as well as in the earth and the heavens and what lies between these two. Hehas created things which reveal His power to create. Everything corresponds tothe needs and requirements of others. One thing supports the function of the other. Thus in every such wonder and creature of God there are signs which contain

cleararguments for ta ?d and Gods providence. A little deliberation on the order ofthe universe showsthat the creator of this universe is dominant, powerful, knowing, wise, just andmerciful. Further deliberation shows that a creator possessing these attributesmust hold humans accountable for their actions in life. All these attributes demand that He holds final judgment. The signs in the universe andin humans lead to the fact that there is one God (ta ?d). Then unicity of God leads to the necessity ofretribution and accountability. The holy Qur?n has put this order of the arguments elsewhere in clearterms. I have discussed some of such arguments in my work ujaj al-Qur??n(Arguments in the

Qur?n).16 In this passage, God Almighty started by a reference to the signs of Gods providence in general terms. Then He has referred specifically to the signs which call for retribution. He has indicated to this line of argument in the verse: ?And in the heavens is your sustenance and also that which you are promised.?(Q. 51:22). It argues that the Lord who provides sustenance from the heavens and the earth has not created humans without purpose. He will not leave them unaccountable. Elsewhere it has been put plainly in the following words: ?Do you think that We created you in jest, and that you would not be brought back to Us (foraccount)?? (Q. 23:115)This theme has been put clearly in the next verse. God says: ?By the Lord of hea


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ven and earth, this is true, as true as the fact that you speak!? (Q. 51:23). The verse bases retribution and accountability on the fact that God is the Lord ofthe heavens and the earth. This includes all the signs found in the heavens andearth and human beings themselves which lead to accountability. This fact has been explicitly mentioned in the holy Qur?n at another occasion, for one part of the Qur?n explains other parts. God says: ?Soon will We show them our signs in the(furthest) regions (of the earth), and in their own persons, until it becomes manifest to them that this is the truth.? (Q. 41:53) The implication is that it the last judgment is true. This implication becomes clear when we study the lastpart of the same verse. God says: ?Is it not enough that your Lord does witnessall things?? (Q. 41:53) That He is the Lord and that He observes everything sufficiently proves that He will hold a final judgment. This has further been explained in the verse immediately following the above mentioned one. God says: ?Beware! Are they in doubt concerning the meeting with their Lord? Beware! It is He that does encompass all things!? (Q. 41:54). Omniscience, power, dominion, rule, wisdom and mercy of God, all entail final judgment.

The above is an analysis of the argumentation contained in the group of verses under discussion. These arguments have been detailed and explained in other partsof the Qur?n. I do not afford detailing them all in this place. I will confine the discussion to the part of this argumentation that is necessary to detail here.

16

The author could not complete the manual. The manuscript is still unpublished.


9The Speech Faculty as Evidence for the Last Judgment

0

It is clear that when the phrase ? mithla m? annakum tan iq?n (as trueas the fact that you are speaking now)? is joined with what precedes it, it means that the Last Judgment, which includes resurrection and retribution, is a reality. It is sure to come. It is as sure as the reality in which you find yourselves speaking. Do not then doubt it. This much obviously follows from the wording

of the statement. However, comparison of the possibility of the last judgment with the possibility of the human speech is a kind of similitude. It contains some points of wisdom calling for deliberation. God has chosen to refer to the speech phenomenon in order to make us consider something important. He could have said, ?as true as you see, or hear, or eat or drink?. But he has not. When we ponder over the question why speech has been specifically mentioned we understand two great realities:Speech phenomenon is the most certain observation. We are sure of this experience more than any other human activity.


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It must involve something that can be presented as proof for the final judgment.This you shall learn soon. You will see that both these issues contain substantial wisdom which polish reason and cure the hearts.

I begin by explaining the first point. I base my view that speech is the most certain of phenomena on three facts.

The speech faculty is the most direct experience of human beings. We know that human beings come into contact and experience other things through the thinking process which is a mental speech. The thinking process lies immediately connectedto the self. There is no other connector between the self and the mind. Thinking indeed is the original and pure form of speech. This is why the human self iscalled the speaking self. As for the external manifestation of speech, the auditory speech, that is only a manifestation and material form of the original speech activity. Thus experience and knowledge of the speech faculty is the most obvious and immediate human knowledge. It is the most self-evident and fundamental truth.The speech faculty is the most deep-rooted and well ingrained in the human self.It is an essential part of the human nature. That is why they define a human being as speaking animal. The Arabs themselves acknowledge this fact. Al-Muraqqishal-Akbar says:

hal i al-diy?ri ?an tuj? a amamla k?na ayyun rasmun n? iqan kallamIs there only deafness in the settlement (which cannot) respond? Had there beensomeone alive and with power of speech he would have spoken.17

17

Al- ufa aliyy?t, 7th ed. Editors. Ahmad Muhammad Shakir and Abd al-Salam Muhammad Haroon, (Cairo:

Dar al-Ma??rif, Nd.), 237.


All the states and external manifestations of the human self provide various kinds of corroboratory evidences proving certain facts. Speech, however, is the only faculty which combines in itself most of such diverse signs and arguments.

Some facts are self-evident. They are natural truths. Yet sometimes we offer corroboratory evidences for them. Such corroboratory evidences are independent fromand above the self-evident nature of the given facts. They are usually helpful

in convincing us and adding to strength to our belief in these facts.If you consider the speech phenomenon with this perspective you will learn thatit contains and involves more evidences to the given facts than any other humanfaculty. A human being, endowed with speech faculty, first engages in thinking and reasoning. This thinking and reasoning is the original inner speech activity.By this he experiences himself. He learns that he exists. Then the reasoning man expresses his thought by his tongue. He speaks of only that which he thinks. The voice he utters returns to him. What he expresses he hears. This increases his belief in his existence. Then these evidences based on human speech continue increasing. Every word, rather, every alphabet one utters evidences these mutual


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corroboratory facts. Nothing is clearer a sign leading to the existence of the speaking self, or the human being. This is why the Almighty has referred to merehuman speech inthis place. He has not used the word mithla nu uqikum (like your speech). He has referred to humanactivity and the experience of speech. He used the words mithla m? annakum tan iq?n (the way youspeak). The above discussion shows that our knowledge of and belief in anythingwe know in is abranch ( far) of our reliance on and use of our speech: the origin of allbeliefs and argumentations.

Now we discuss the second point, that this similitude implies certain evidencesleading to the Last Judgment. There is no denying the fact that, at times, similitude is based on mere claims. This aspect of the figure of speech is frequentlyemployed by poets. However, at times, the similitude implies a sort of argumentas is the case with the present example. We know based on the original form ofspeech of reasoning and thinking, that there is a common bond between a thing and what is presented as an example to it. It is based on this shared quality thatthe similitude is possible. This is similar tothe practice of analogy. Take the example of wine. You say that an intoxicant like khamar is ar?m.By this you indicate towards the reason which makes something ar?m. This shar

ed quality isreferred to as man? al- ukm (the cause of the directive). Then if theman?t al- ukm (the effectivecause) is more evident in the new case then the directive applies to it (far) all the more. Such anapplication is called qiy?s a l? (superior qiy?s).

Keeping the above in perspective we state that the comparison of human speech with the last judgment is not a mere similitude. It contains an argument for the necessary final judgment. When you ponder over the coherence in the discourse itwould become clear to you that the phenomenon of human speech in many aspects resembles and corresponds to the issue of the last divine judgment. Now I proceed

to explain these important similarities between the two.1. The oath itself leads to the first common connector of the speech and the last judgment. This oath,like many others, is an argumentative oath. I have explained this issue in my book m?n f? Aqs?m al-Qur??n (A Study of Qur?nic Oaths).18 Here the evidence adduced is the providenceof the Lord of theheavens and the earth. We have explained in the preceding paragraphs that the heavens and the earth are full of signs of providence of God leading to the necessity of the last judgment. This oath adduces as evidence the heavens and the earth and the signs contained in both of these. All these, the heavens

18

Far?h , A Study of the Qur??nic Oaths , al-Mawrid, Lahore, 2010.


and the earth and the signs they contain, evidence that the people are being provided by God. Among these signs, speech is the most clear and manifest one. GodHimself has referred to it in the following verse: ?They will say: ?(Allah) has


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given us speech,- (He) who gives speech to everything.?? (Q. 41:21) At another occasion it has been stated: ?there is not a thing but celebrates His praise.? (Q. 17:44). It is as though it has been said, ?just as you have speech so do thesethings speak, thus return to the Lord is an indubitable fact.?

2. God has endowed human beings not only with the power to speak but to repeatwhat they speak. By repeated efforts man can improve his expression. He speaks better the next time. This way he can master perfection in speech. It is the greatest of Gods blessings upon man. It has been said in the holy Qur?n: ?He created man. He taught him how to speak.? (Q. 55:3-4) If man ponders over his power to speak and repeats his statements he learns that it is not possible for him to denythat God has power to create things after their destruction. This is just as humans can speak something and then speak it again or continue to speak. It is even easier for God to recreate things because He has createdeverything by His word (kalimah). He does not need to use any raw material for the making of things.He says: ?For to anything which We have willed, We but say the word, ?Be, and itis.? (Q. 16:40). The entire creation of God is but a word from Him. He has created the heavens and earth by His word. He can repeat this creation process through the word at will. Even more so, it is easier for Him to recreate. He says: ?Itis He Who begins creation; then repeats it; and for Him it is the easiest. (Q.30:27) If this is correct that He creates everything and then continues creating it, then, it follows that, He will not find it difficult to recreate humans af

ter their death. God has said: ?Is not He who created the heavens and the earthable to create the like thereof?? (Q. 36:81) ?To create the like thereof? implies that He is able to recreate them after giving them death. For, the discussionhere revolves in the context of proving the afterlife. Thus the mere fact that He is the creator of the heavens and the earth is sufficient proof that He can recreate. This fact has been clearly put in other verses dealing with the proofs for the afterlife. Those verses base their argument merely on the fact that God has the perfect power to create and that He knows all. This has been indicated inthe verses which follow the above mentioned one (Q. 30:27). God says: ?Yes, indeed! for He is the Creator Supreme, of skill and knowledge! Verily, when He intends a thing, His Command is, ?be?, and it is! So glory to Him in whose hands isthe dominion of all things: and to Him will you be all brought back.? (Q. 36:81-3). Similarly, He has stated, ?Verily, all things have We created in proportion

and measure. And our command is but single,like the twinkling of an eye. (Q. 54:49-50)To sum up, the implication is that in the fact that you speak, there is evidencethat the Lord has great power to resurrect you. He has more power over the recreation than that you have on repeating your speech experience. It is easier forHim to recreate than for you to speak from another angle also. When you speak you make use of some material means which God has created for the purpose. At times you do not have access to such means, and then you fail to speak. At times youforget what you say previously and are no more able to reproduce what you spokeof, completely or partially. As for God, His power to resurrect is absolute. Heis as powerful to recreate as He is to create. What we have stated above has been mentioned in clear words in various places in the holy Qur?n. Consider the following verse:

Does man think that We cannot assemble his bones? Nay, We are able to put together in perfect order the very tips of his fingers. (Q. 75:3-4)And you certainly know already the first form of creation: why then do you not celebrate His praises? (Q. 56:62)



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And He makes comparisons for Us, and forgets his own creation: He says, ?Who cangive life to dry bones and decomposed ones at that?? Say, ?He will give them life who created them for the first time! for He is Well-versed in every kind of creation! (Q. 36:78-9)

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There are numerous other verses on this theme. This kind of argumentation for the afterlife argues with only those who negate the afterlife declaring it an impossible work. Response to their objection is thus obtained in rejection of the view that it is impossible for God to resurrect them.

3. Speech returns to the speaker. Only the deaf cannot perceive it. Moreover, adeaf person is often speechless. He cannot speak. Similarly the creations of God shall return to Him. Just as the voice of a speakers utterances return to him the creation must return to its creator for it is He who controls it perfectly. All the creatures exist because of His will. It does not escape His rule, His power and His knowledge. The following verses refer to this reality: ?Is not He whocreated the heavens and the earth able to create the like thereof? Yes, indeed!for He is the Supreme Creator, of skill and knowledge! Verily, when He intendsa thing, His Command is, ?be?, and it is! So glory to Him in whose hands is the

dominion of all things: and to Him will you be all brought back.? (Q. 36:81-3).How is it possible that God creates all of creation and then they do not returnto Him? Does God speak but not hear? Does He create and yet lack the ability toobserve His creation? Does he createthings ex nihilo and then loses control over them? Does He plan all thecreation and then loses ruleover these? Certainly not.

This argumentation confutes the view that it is not possible for God to resurrect things once they are destroyed completely. This view has been quoted in the following verse: ?What! When we die and become dust, (shall we live again?) That is a sort of return far from our understanding.? We already know how much of them

the earth takes away: With Us is a guarding record.? (Q. 50:3-4) The same themehas been expressed in the following verses: They say: ?What! when we die and become dust and bones, could we really be raised up again? Such things have been promised to us and to our fathers before! They are nothing but tales of the ancients!? Say: ?To whom belong the earth and all beings therein if you know?? They will say: ?To Allah.? Say: ?Yet will you not receive admonition?? Say: ?Who is the Lord of the seven heavens, and the Lord of the Supreme throne?? They will say:?(They belong) to Allah.? Say: ?Will you not then fear?? Say: ?Who is it in whose hands is the governance of all things,- who protects (all), but is not protected (of any)? (Say) if you know.? They will say: ?(It belongs) to Allah.? Say: ?Then how are you deluded?? (Q. 23:82-9)

Notice how emphatically these verses point that all the creation is in His gripand rule. All belongs to Him. All lie in His dominion. He is the shelter. Nothing can shelter Him. He guards everything.

This kind of argument proving the power of God and His ability to resurrect is frequently found in the holy Qur?n. I do not need to present all the verses in this regard. I consider the above specimen sufficient a model of this form of arguments.


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4. The fourth aspect of argumentation from the human speech for the afterlife is based on the similarity between Gods attributes of providence and justice and the human faculty of speech. We know that the holy Qur?n forwards the arguments based on Gods providence in many ways. A full understanding of these arguments requires that one keeps in mind that Gods providence and justice are necessary complements of each other. The concept of providence cannot be imagined without perfect justice. The holy Qur?n, therefore, clearly and unequivocally declares that theheavens and


the earth rest upon divine justice. It says: ?If the truth had been in accord with their desires, truly the heavens and the earth, and all beings therein wouldhave been in corruption.? (Q. 23:71)In this passage, signs of the heavens and the earth have been mentioned first. This is followed by evidence from Gods providence proving the afterlife. The conclusion uses the example of human speech to stress certainty of the afterlife. Theentire structure of arguments can be put plainly as follows:All of your planned acts start from thinking. This is mental speech.Your faculty of speech distinguishes you from the rest of the animals who lack this faculty. This is your distinctive attribute and quality. Similarly God t

oo has held distinctive qualities. He is characterized by the attribute of justice and mercy. In this universe, you observe various wonderful phenomena. All ofthese indicate that this universe has been created by someone possessed of profound wisdom. This in turn proves that the universe has been created for a specific purpose and that it will surely meet an end involving mercy and wisdom. It follows from this that you have not been created without purpose. It is, therefore,necessary that everybody is held accountable for his conduct in this worldly life and is rewarded or punished according to his deeds. God must differentiate between the good and the evil, the virtuous and the pious.This conclusion has been clearly affirmed in various places in the holy Qur?n. Consider a few such verses:Shall we then treat the believers like the criminals? What is the matter with you? How do you judge? (Q. 67:35-6)

It is He who begins the process of creation. He shall repeat it so that He may reward with justice those who believe and work righteousness. (Q. 10:4)We did not create heaven and earth and all between without purpose! That was thethought of those who do not believe in the afterlife. But woe to the rejectersbecause of the fire! Shall we treat those who believe and work deeds of righteousness, the same as those who do mischief on earth? Shall we treat those who fearGod, the same as the disobedient? (Q. 30:27-8)

Such reminders are frequently sounded in the holy Qur?n. The basic argument behind all of them is that the divine mercy, justice, and wisdom demand the final judgment. In other words it says that you speak out of specific purposes and ends.God has similarly created the heavens and the earth and humans themselves for a

specific purpose. They will be led to fulfill this purpose. This latter fact israther sounder and well established and more obvious than the former, for the Lord is perfectly wise and just. When humans perform acts and speak to meet specific purposes, the one who is more just and wise must have also created the universe for a defined purpose.This interpretation is better, sounder and truer to the text. Still however I donot claim that I have covered all the meanings and significations of the text.Meanings and significations of the divine speech may only exhaustively covered by God himself.


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10Coherence and Context Q. 51: 20-23

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The above discussion sufficiently explains that this comprehensive paragraph contains beauty of order and arrangement. It connects the themes in best logical way. The divine statement starting fromthe words, ? a f? al-ar ??y?t (and on the earth are signs)? to ?a m? t?ad?n (what you arepromised)? mention earth first, then nafs (human self) and finally the heavens. Nafs has been placedin the middle. It works as an intermediary between the earth and the heavens. Itis related to the two in diverse aspects. Then God has indicated the kind of signs these three contain. Then the discourse develops on to present the mostcomprehensive and basic argument, argument from Gods

providence. God says: ? fa wa rabbi al-sam? ?ti a al-ar i innah? la aqqun

(by the Lord of theheavens and the earth it is true).?

The part of the next verse, mithla m? annakum tan iq?n , emphasizes thesame argument. It is asimilitude comparing the speech faculty of the human self, which itself is a miniature universe. Itreflects what is contained in the heavens and the earth. This in a way refers tothe statement a f?anfusikum afal? tu ir?n (and in your nafs also. Do not you see?), mentioned earlier. The example ofthe human speech is in fact the foundation of all beliefs and arguments. This ex

ample in a way invitesthe readers to ponder over the words ??y?tun lilm?qin?n (signs for thebelievers) in the precedingverse.

The above is the internal coherence in the group of verses. As for the relationof this passage withthe previous and the coming ones, as I have stated earlier, the statement starting from a f? al-ar i?yatun lilm?qin?n (in the earth are signs for the believers) to mithla m? annakum tan iq?n areconjugated with and revisit the theme taken in the start of the s?rah. T

his passage takes up again thearguments for the inevitability of the afterlife. Thus, from the beginning of the s?rah to the last part ofthis passage, argumentation for the afterlife based on the cosmic phenomena is the theme. God haspresented as proofs the winds, clouds, earth, heavens, and the human self (nafs). The verses followingthis passage adduce historical evidence to prove the same fact. Thiskind of development of arguments starting from natural phenomena leading to historical evidence is found in S?rah al-Shams


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as we have explained in our commentary on that s?rah . You will find frequentexamples in the holyQur?n where the arguments start from natural phenomena and then culminate in historical proofs for a claim. Following this style, here too, the Almighty has discussed famous punishment stories which represent divine judgment that has alreadypassed in this very world and which serve as a reminder for the addressees anda warning for them. This issues a warning and presents the clearest evidence ofthe fact that God holds judgment and that He will definitely hold a final one ashas been said in S?rah H?d:Such is the retribution of your Lord when He chastises communities in the midstof their wrong. Indeed grievous and severe is His punishment. In that is a signfor those who fear the penalty of the Last Day. (Q. 11:102-3)There is another beauty of discourse in the selection of the punishment storiesin this context. God has, in the evidentiary oaths of the inaugural verses, referred to the winds and clouds. Now such punishment stories have been presented asemployed winds and clouds working on divine bidding. This has, in addition to creating coherence, lent strength to the evidentiary oaths which have become


clearer and more emphatic after this recourse to the punishment stories involving winds and clouds. Now study the next group of verses:

Text and Translation Q. 51:24-37 ?? ? ? ? ? ?

? ? ? ? ?

?

? ? ? Have you heard the story of the honoured guests of Abraham (sws)? When they ente

red upon him and said: ?Peace!? He responded, ?Peace!? ?Strangers? (he thought).Then he turned to his household, brought out a fatted calf, and placed it before them. He said, ?Will you not eat?? He conceived a fear of them. They said, ?Fear not.? They gave him glad tidings of a knowledgeable son. But his wife came forward utterly surprised. She smote her forehead and said: ?(Will)a barren old woman (bear one)!? They said, ?That is what your Lord has said. Heis full of wisdom and knowledge.? He (Abraham) said: ?And what, O Messengers, is your errand then?? They said, ?We have been sent to a sinful people to bring them a shower of stones of clay which are marked by your Lord for those who trespass beyond bounds.? Then We evacuated those of the believers who were there, butWe found not there any persons submitting to the truth except in one house. Weleft there a sign for such as fear the grievous penalty. (Q. 51: 24-37)

11Explanation of Words and T w?l of Sentences and Phrases (Q. 51:24-37)

This story has been recounted earlier in S?rah H?d. We shall, however, explain s


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ome important points in the story which are exclusively relevant here.al-mukr m?n, honored

The word al-mukram?n qualifying the guests, in this context, leads us tothat a host is obliged tohonor his guests. He should welcome them gladly. It also tells us that Abraham (sws) was a kind and generous person.

q wmun munk r?n, stranger peopleAbraham (sws) noticed that the guests were apparently noble and virtuous people.Noble and virtuous people were rare to see at that time. Those characterized bythese qualities were already among the companions and followers of Abraham (sws). Thus finding some other people of the sort astonished him.


f r?gh il? hlih?, turned to his household

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This tells us that Abraham (sws) was a very generous host. He was very social person. A truly generous person arranges for the entertainment of the guests secretly. He does not make a show of such actions so that the guests do not feel thatthey have troubled the host. This corresponds with the ideal of avoiding hinting towards ones favors to others and the virtue of benefiting others secretly.l. t kul?n, Will you not eat?

When Abraham (sws) placed the feast before the guests they did not taste it. Abraham (sws) called them to help themselves in a very kind and friendly manner.f wj s minhum kh?f h, He conceived a fear of them.

The verb awjasa connotes a feeling, especially of fear, in the heart.h?fah denotes a mild fear.Abraham (sws) feared the guests a little because they firmly refused to eat. Thus they inspired awe in his heart. It alarmed Abraham (sws) even more. S?rah H?ddepicts this in the following words:

But when he saw their hands went not towards the meal, he felt them strange, andconceived a fear of them. (Q. 11:70)

B shsh r?hu, they gave him glad tidings of

They gave the glad tidings loudly enough. Sarah could hear it. She was just nearas has been clearly put in S?rah H?d.

And his wife was standing nearby, and she laughed: then we gave her glad tidingsof Isaac. (Q. 11:71)Since the angels did not communicate the glad tidings to Sarah it has not been ascribed to the angels. They did not talk to her directly. It concerned her howev


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er.

l?m, knowledgeableThis attribute of the promised son indicates that the glad tiding would be fulfilled only if the son was of worthy qualities. Attribute of knowledge alone has been mentioned because it is the source of all positive attributes and praiseworthy qualities.f q l t, she came forward

Having heard the glad tiding Sarah paid attention to the discussion between theangels and her husband. She came forward to express her surprise as has been made clear in the next part of the discussion.

f. rr tin, surprised


It implies surprise and lack of belief. The Arabs say: arrat al-faras udhunayhi to mean that the

horse raised his ears. This happens when one hears something unbelievable.f kk t w jh h?, She smote her forehead

She struck her forehead. Women usually express their surprise and their lack ofbelief in what they hear of unimaginable things. S?rah H?d puts her feelings inwords as follows:She said: ?Alas for me! Shall I bear a child, while I am an old woman, and my husband here is an old man? That would indeed be a strange thing!? (Q. 11:72)

ij?r t n min ?n, stones of clayElsewhere such stones are termed sijj?l. It is arabicisation of the Persi

an compound sang-i gil whichmeans stones of clay. S?rah H?d uses the latter term in this very story:And we rained down on them pebbles of baked clay ( ij?ratan min sijj?l). (Q. 11:82)

Here the holy Qur?n has clarified the meaning of the word sijj?l occurringin S?rah H?d. It is amarked feature of the Qur?n that parts of it explain their parallels.Musawwamah, marked

Grammatically the word musawwamah in this construction can be taken to function

as an adjectivequalifying the word ij?rah . It can also be taken to function as an adverb( ?l) of state. As for themeaning of the word, I quote the grammarian Akhfash: ?It means marked. The stones marked thus arethe ones dispatched. They say: sa ama f?h? al-khayl, he dispatched/sent the horses forth.?19

Ab? Zayd says: ? al-khayl al-musawwamah , the horses sent forth/dispatch


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ed while carrying theirriders. This expression is developed from a common expression: sa amtu ful?nan: I let him free.They say sa amah? i.e. he let him do what he likes.?20

If the word musawwamah is taken to mean that the stones are marked, that would entail that thestones would be marked for their victims as if God had written the names of thevictims on the stones striking them. They do not strike except for those whose names are written on them. If the wordmusawwmah gives the meaning takhliyah, the dispatched ones, then it would mean that these stonesare ready to strike the rebels. The version of the story in S?rah H?d corroborates this meaning of the word. There it has been said:

Layer on layer of the stones of clay, ready as from your Lord. Nor are they everfar from those who do wrong. (Q. 11:82:83)

There is no fundamental difference between both of these interpretations.

Lilmusrif?n, trespassers beyond bounds19Al-lis?n al-Ara , SWM.20Ibid.A Study of the Qur??nic Oaths 9

sr?f means trespassing beyond limits. This word connotes all types of sins. Theholy Qur?nfrequently employs this word for sins.O My servants who have transgressed ( asraf?) against their souls, dont be despair of Allahsmercy, for Allah forgives all sins. (Q. 39:53)

General terms of this type are usually explained through textual indicators andcontext. Here this word has been used for the sin that spoilt the people of Lot.

The part of the discourse starting from akhrajn? to al?m is not spoken by angels. It has beenattributed directly to God. After having delivered the divine message to Abraham(sws), the angels went to Lot and brought Lot and his companions out of the town. They ensured that the Messengerand his party were saved from the imminent ruin. The word f?h? (in it), discussed below, supports this

interpretation of the statement.

?h?, in it

Its antecedent is not put plainly. However, the context shows that it refers tothe abode of the people of Lot. It refers to the area that was overturned in theimpending punishment. The textual indicator proving my claim that these words are not uttered by angels but by Allah is that this verse is deeply


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and strongly co

Surah Al-Dhariyat

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