( Source: Ibn Kathir )
(19) And the earth We spread out, and placed therein firm mountains, and caused to grow therein all kinds of things in due proportion.
(all kinds of things in due proportion.) Ibn `Abbas said that this means with their predetermined proportions.
(20) And We have provided therein means of living, for you and for those whom you provide not [moving (living) creatures, cattle, beasts, and other animals].
(And We have provided therein means of living, for you) Here Allah mentions that He created the earth with different means of provisions and livelihood of all kinds.
(and for those whom you provide not.) Mujahid said, "This refers to the riding animals and the cattle.'' Ibn Jarir said, "They are slaves, men and women, as well as the animals and the cattle. The meaning is that Allah, may He be exalted, is reminding them of the ways of earning provision that He has made easy for them, and of the animals that He has subjugated for them to ride and to eat, and the slaves from whom they benefit, but the provision of all of these comes from Allah alone.''
(21) And there is not a thing, but with Us are the stores thereof. And We send it not down except in a known measure.
(and We do not send it down but in a known measure.) meaning, as He wills and as He wants. Doing so out of His great wisdom and mercy towards His servants, in a way that He is under no obligation to do. But He has decreed mercy for Himself. Yazid bin Abi Ziyad reported from Abu Juhayfah that `Abdullah said: "No year has more rain than another, but Allah divides the rain between them as He wills, it rains here a year and there a year.
(22) And We send the winds fertilizing (to fill heavily the clouds with water), then caused the water (rain) to descend from the sky, and We gave it to you to drink, and it is not you who are the owners of its stores [i.e. to give water to whom you like or to withhold it from whom you like].
(And We send the winds fertilizing.) i.e., fertilizing the clouds so that they give rain, and fertilizing the trees so that they open their leaves and blossoms. These winds are mentioned here in the plural form because they give results, unlike the barren wind (Ar-Rih Al-'Aqim, see Adh-Dhariyat 51:41), which is mentioned in the singular and described as barren since it does not produce anything; because results can only be produced when there are two or more things.
(And We sent the winds fertilizing.) `Abdullah bin Mas`ud said, "The wind is sent bearing water from the sky, then it fertilizes the clouds until rain begins to generously fall, just as the milk of the pregnant camel flows generously.'' This was also the opinion of Ibn `Abbas, Ibrahim An-Nakha`i and Qatadah. Ad-Dahhak said: "Allah sends it to the clouds and it gets fertilized and becomes full of water.'' `Ubayd bin `Umayr Al-Laythi said: "Allah sends the wind which stirs up the earth, then Allah sends the wind which raises clouds, then Allah sends the wind which forms clouds, then Allah sends the fertilizing wind which pollinates the trees.
(and We give it to you to drink,) This means, "and We send it down to you fresh and sweet, so that you can drink it; if We had wished, We could have made it salty (and undrinkable)'',
as Allah points out in another Ayah in Surat Al-Waqi`ah, where He says: (Tell Me! The water that you drink, is it you who cause it to come down from the rain clouds, or are We the cause of it coming down If We willed, We verily could make it salty (and undrinkable), why then do you not give thanks (to Allah)) (56:68-70).
(He it is Who sends water down from the sky; from it you drink and from it (grows) the vegetation on which you send your cattle to pasture.) (16:10)
(and it is not you who are the owners of its supply.) The meaning is, "You are not taking care of it; rather We send it down and take care of it for you, making springs and wells flourish on the earth. '' If Allah so willed, He could make it disappear, but by His mercy He sends it down and makes it fresh and sweet, maintaining the springs, wells, rivers and so on, so that they may drink from it all year long, water their livestock and irrigate their crops.
(23) And certainly We! We it is Who give life, and cause death, and We are the Inheritors.
(And certainly We! We it is Who give life, and cause death,) Here Allah tells us of His power to initiate creation and renew it. He is the One Who brings life to creatures out of nothingness, then He causes them to die, then He will resurrect all of them on the Day when He will gather them together. He also tells us that He will inherit the earth and everyone on it, and then it is to Him that they will return. Then He tells us about His perfect knowledge of them, the first and the last of them.
(24) And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards.
(And indeed, We know the first generations of you who had passed away...). Ibn `Abbas said, "The first generations are all those who have passed away since the time of Adam. The present generations and those who will come afterward refer to those who are alive now and who are yet to come, until the Day of Resurrection.'
(And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards), and it was stated that it refers to the rows for prayer.
(And indeed, We know the first generations of you who had passed away) it refers to those who are dead or have been killed,
(and also those who will come afterwards) meaning those who have yet to be created.
(25) And verily, your Lord will gather them together. Truly, He is All-Wise, All-Knowing.
(26) And indeed, We created man from sounding clay of altered black smooth mud.
Ibn `Abbas, Mujahid and Qatadah said that Salsal means dry mud.
The apparent meaning is similar to the Ayah: (He created man (Adam) from sounding clay like the potter's clay, And He created the Jinns from a smokeless flame of fire.) (55:14-15)
It was also reported from Mujahid that,
(27) And the jinn, We created aforetime from the smokeless flame of fire.
(28) And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from sounding clay of altered black smooth mud.
Allah informs us of how He mentioned Adam to His angels before He created him, and how He honored him by commanding the angels to prostrate to him. He mentions how His enemy Iblis, amidst all the angels, refused to prostrate to him out of envy, disbelief, stubbornness, arrogance, and false pride.
(29) "So, when I have fashioned him completely and breathed into him (Adam) the soul which I created for him, then fall (you) down prostrating yourselves unto him."
(30) So, the angels prostrated themselves, all of them together.
(31) Except Iblis (Satan), - he refused to be among the prostrators.
(32) (Allah) said: "O Iblis (Satan)! What is your reason for not being among the prostrators?"
(33) [Iblis (Satan)] said: "I am not the one to prostrate myself to a human being, whom You created from sounding clay of altered black smooth mud."
(34) (Allah) said: "Then, get out from here, for verily, you are Rajim (an outcast or a cursed one)."
(35) "And verily, the curse shall be upon you till the Day of Recompense (i.e. the Day of Resurrection)."
(36) [Iblis (Satan)] said: "O my Lord! Give me then respite till the Day they (the dead) will be resurrected."
(37) Allah said: "Then, verily, you are of those reprieved,
(38) "Till the Day of the time appointed."
(39) [Iblis (Satan)] said: "O my Lord! Because you misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all.
Allah informed about the rebellion and arrogance of Iblis, in that he said to the Lord:
(Because You misled me,) i.e., because You misled me and misguided me.
(I shall indeed adorn the path of error for them) meaning, for the progeny of Adam.
(on the earth,) meaning - I will make sin dear to them, and will encourage, provoke and harass them to commit sin.
(and I shall mislead them all.) meaning - just as You have misled me and have ordained that for me.
(40) "Except Your chosen, (guided) slaves among them."
(Except Your chosen, (guided) servants among them.)
This is like the Ayah: ("Do you see this one whom You have honored above me, if You give me respite until the Day of Resurrection, I will surely seize and mislead his offspring, all but a few!'') (17:62).
(41) (Allah) said: "This is the Way which will lead straight to Me."
(Allah) said), i.e., threatening and warning Iblis.
(This is the way which will lead straight to Me.) means, `all of you will return to Me, and I will reward or punish you according to your deeds: if they are good then I will reward you, and if they are bad then I will punish you.'
(42) "Certainly, you shall have no authority over My slaves, except those who follow you of the Ghawin (Mushrikun and those who go astray, criminals, polytheists, and evil-doers, etc.).
(Certainly, you shall have no authority over My servants) meaning, `you will have no way to reach those for whom I have decreed guidance.'
(except those of the astray who follow you.) Ibn Jarir mentioned that Yazid bin Qusayt said: "The Prophets used to have Masjids outside their cities, and if a Prophet wanted to consult with his Lord about something, he would go out to his place of worship and pray as Allah decreed. Then he would ask Him about whatever was concerning him. Once while a Prophet was in his place of worship, the enemy of Allah - meaning Iblis - came and sat between him and the Qiblah (direction of prayer). The Prophet said, `I seek refuge with Allah from the accursed Shaytan.' ﴿The enemy of Allah said, `Do you know who you are seeking refuge from Here he is!' The Prophet said, `I seek refuge with Allah from the accursed Shaytan'﴾, and he repeated that three times. Then the enemy of Allah said, `Tell me about anything in which you will be saved from me.' The Prophet twice said, `No, you tell me about something in which you can overpower the son of Adam' Each of them was insisting that the other answer first, then the Prophet said,
Allah says, (Certainly, you shall have no authority over My servants, except those of the astray who follow you.) The enemy of Allah said, `I heard this before you were even born.' The Prophet said, `And Allah says, (And if an evil whisper comes to you from Shaytan then seek refuge with Allah. Verily, He is All-Hearing, All-Knowing) (7: 200). By Allah, I never sense that you are near but I seek refuge with Allah from you.' The enemy of Allah said, `You have spoken the truth. In this way you will be saved from me.' The Prophet said, `Tell me in what ways you overpower the son of Adam.' He said, `I seize him at times of anger and times of desire.'
(43) "And surely, Hell is the promised place for them all.
(And surely, Hell is the place promised for them all.) meaning, Hell is the abode designated for all those who follow Iblis
(44) "It (Hell) has seven gates, for each of those gates is a (special) class (of sinners) assigned.
Then Allah tells us that Hell has seven gates:
(for each of those gates is a (special) class (of sinners) assigned.) means, for each gate a portion of the followers of Iblis have been decreed, and they will have no choice in the matter. May Allah save us from that. Each one will enter a gate according to his deeds, and will settle in a level of Hell according to his deeds.
Ibn Abi Hatim recorded that Samurah bin Jundub reported from the Prophet about, (for each of those gates is a class assigned.) He said, (Among the people of Hell are those whom the Fire will swallow up to the ankles, and those whom it will swallow up to the waist, and those whom it will swallow up to the collarbone.) The degree of which will depend upon their deeds.
(all kinds of things in due proportion.) Ibn `Abbas said that this means with their predetermined proportions.
(And We have provided therein means of living, for you) Here Allah mentions that He created the earth with different means of provisions and livelihood of all kinds.
(and for those whom you provide not.) Mujahid said, "This refers to the riding animals and the cattle.'' Ibn Jarir said, "They are slaves, men and women, as well as the animals and the cattle. The meaning is that Allah, may He be exalted, is reminding them of the ways of earning provision that He has made easy for them, and of the animals that He has subjugated for them to ride and to eat, and the slaves from whom they benefit, but the provision of all of these comes from Allah alone.''
| The Supplies for All Things are with Allah |
| Allah tells us that He is the Owner of all things, and that everything is easy for Him. He has the supplies for all things with Him. |
(and We do not send it down but in a known measure.) meaning, as He wills and as He wants. Doing so out of His great wisdom and mercy towards His servants, in a way that He is under no obligation to do. But He has decreed mercy for Himself. Yazid bin Abi Ziyad reported from Abu Juhayfah that `Abdullah said: "No year has more rain than another, but Allah divides the rain between them as He wills, it rains here a year and there a year.
Benefits of the Winds
(And We send the winds fertilizing.) i.e., fertilizing the clouds so that they give rain, and fertilizing the trees so that they open their leaves and blossoms. These winds are mentioned here in the plural form because they give results, unlike the barren wind (Ar-Rih Al-'Aqim, see Adh-Dhariyat 51:41), which is mentioned in the singular and described as barren since it does not produce anything; because results can only be produced when there are two or more things.
(And We sent the winds fertilizing.) `Abdullah bin Mas`ud said, "The wind is sent bearing water from the sky, then it fertilizes the clouds until rain begins to generously fall, just as the milk of the pregnant camel flows generously.'' This was also the opinion of Ibn `Abbas, Ibrahim An-Nakha`i and Qatadah. Ad-Dahhak said: "Allah sends it to the clouds and it gets fertilized and becomes full of water.'' `Ubayd bin `Umayr Al-Laythi said: "Allah sends the wind which stirs up the earth, then Allah sends the wind which raises clouds, then Allah sends the wind which forms clouds, then Allah sends the fertilizing wind which pollinates the trees.
Fresh Water is a Blessing from Allah
(and We give it to you to drink,) This means, "and We send it down to you fresh and sweet, so that you can drink it; if We had wished, We could have made it salty (and undrinkable)'',
as Allah points out in another Ayah in Surat Al-Waqi`ah, where He says: (Tell Me! The water that you drink, is it you who cause it to come down from the rain clouds, or are We the cause of it coming down If We willed, We verily could make it salty (and undrinkable), why then do you not give thanks (to Allah)) (56:68-70).
(He it is Who sends water down from the sky; from it you drink and from it (grows) the vegetation on which you send your cattle to pasture.) (16:10)
(and it is not you who are the owners of its supply.) The meaning is, "You are not taking care of it; rather We send it down and take care of it for you, making springs and wells flourish on the earth. '' If Allah so willed, He could make it disappear, but by His mercy He sends it down and makes it fresh and sweet, maintaining the springs, wells, rivers and so on, so that they may drink from it all year long, water their livestock and irrigate their crops.
The Power of Allah to initiate and renew Creation
(And certainly We! We it is Who give life, and cause death,) Here Allah tells us of His power to initiate creation and renew it. He is the One Who brings life to creatures out of nothingness, then He causes them to die, then He will resurrect all of them on the Day when He will gather them together. He also tells us that He will inherit the earth and everyone on it, and then it is to Him that they will return. Then He tells us about His perfect knowledge of them, the first and the last of them.
(And indeed, We know the first generations of you who had passed away...). Ibn `Abbas said, "The first generations are all those who have passed away since the time of Adam. The present generations and those who will come afterward refer to those who are alive now and who are yet to come, until the Day of Resurrection.'
(And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards), and it was stated that it refers to the rows for prayer.
(And indeed, We know the first generations of you who had passed away) it refers to those who are dead or have been killed,
(and also those who will come afterwards) meaning those who have yet to be created.
The Substances from which Mankind and Jinns were created
Ibn `Abbas, Mujahid and Qatadah said that Salsal means dry mud.
The apparent meaning is similar to the Ayah: (He created man (Adam) from sounding clay like the potter's clay, And He created the Jinns from a smokeless flame of fire.) (55:14-15)
It was also reported from Mujahid that,
﴿صَلْصَـلٍ﴾
(dried (sounding) clay) means "putrid'', but it is more appropriate to interpret an Ayah with another Ayah.
﴿مِّنْ حَمَإٍ مَّسْنُونٍ﴾
(of altered mud) means the dried clay that comes from mud, which is soil. "Altered'' here means smooth.
(And the Jinn, We created earlier) means before creating humans.
﴿مِن نَّارِ السَّمُومِ﴾
(from the smokeless flame of fire.) Ibn `Abbas said, "It is the smokeless flame that kills.'' Abu Dawud At-Tayalisi said that Shu`bah narrated to them from Abu Ishaq, who said: "I visited `Umar Al-Asamm when he was sick, and he said: `Shall I not tell you a Hadith that I heard from `Abdullah bin Mas`ud He said: `This smokeless flame is one of the seventy parts of the smokeless fire from which the Jinn where created. Then he recited,
(And the Jinn, We created earlier from the smokeless flame of fire).''' The following is found in the Sahih,
(The angels were created from light, the Jinn were created from a smokeless flame of fire, and Adam was created from that which has been described to you.) The Ayah is intended to point out the noble nature, good essence and pure origin of Adam.
The creation of Adam, the Command to the Angels to prostrate to Him, and the Rebellion of Iblis
Allah informs us of how He mentioned Adam to His angels before He created him, and how He honored him by commanding the angels to prostrate to him. He mentions how His enemy Iblis, amidst all the angels, refused to prostrate to him out of envy, disbelief, stubbornness, arrogance, and false pride.
(I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud.) this is like when he said,
(I am better than him (Adam), You created me from Fire and him You created from clay.)(7:12)
The Expulsion of Iblis from Jannah, and His Reprieve until the Day of Resurrection
Allah tells us how He issued an unconditional command to Iblis to leave the position he held among the highest of heights. He told him that he was an outcast, i.e., cursed, and that he would be followed by a curse that would hound him until the Day of Resurrection. It was reported that Sa`id bin Jubayr said: "When Allah cursed Iblis, his image into something different from that of the angels, and he made a sound like a bell. Every bell that rings on this earth until the Day of Resurrection is part of that.
The Threat of Iblis to tempt Mankind, and Allah's Promise of Hell for him
Allah informed about the rebellion and arrogance of Iblis, in that he said to the Lord:
(Because You misled me,) i.e., because You misled me and misguided me.
(I shall indeed adorn the path of error for them) meaning, for the progeny of Adam.
(on the earth,) meaning - I will make sin dear to them, and will encourage, provoke and harass them to commit sin.
(and I shall mislead them all.) meaning - just as You have misled me and have ordained that for me.
(Except Your chosen, (guided) servants among them.)
This is like the Ayah: ("Do you see this one whom You have honored above me, if You give me respite until the Day of Resurrection, I will surely seize and mislead his offspring, all but a few!'') (17:62).
(Allah) said), i.e., threatening and warning Iblis.
(This is the way which will lead straight to Me.) means, `all of you will return to Me, and I will reward or punish you according to your deeds: if they are good then I will reward you, and if they are bad then I will punish you.'
(Certainly, you shall have no authority over My servants) meaning, `you will have no way to reach those for whom I have decreed guidance.'
(except those of the astray who follow you.) Ibn Jarir mentioned that Yazid bin Qusayt said: "The Prophets used to have Masjids outside their cities, and if a Prophet wanted to consult with his Lord about something, he would go out to his place of worship and pray as Allah decreed. Then he would ask Him about whatever was concerning him. Once while a Prophet was in his place of worship, the enemy of Allah - meaning Iblis - came and sat between him and the Qiblah (direction of prayer). The Prophet said, `I seek refuge with Allah from the accursed Shaytan.' ﴿The enemy of Allah said, `Do you know who you are seeking refuge from Here he is!' The Prophet said, `I seek refuge with Allah from the accursed Shaytan'﴾, and he repeated that three times. Then the enemy of Allah said, `Tell me about anything in which you will be saved from me.' The Prophet twice said, `No, you tell me about something in which you can overpower the son of Adam' Each of them was insisting that the other answer first, then the Prophet said,
Allah says, (Certainly, you shall have no authority over My servants, except those of the astray who follow you.) The enemy of Allah said, `I heard this before you were even born.' The Prophet said, `And Allah says, (And if an evil whisper comes to you from Shaytan then seek refuge with Allah. Verily, He is All-Hearing, All-Knowing) (7: 200). By Allah, I never sense that you are near but I seek refuge with Allah from you.' The enemy of Allah said, `You have spoken the truth. In this way you will be saved from me.' The Prophet said, `Tell me in what ways you overpower the son of Adam.' He said, `I seize him at times of anger and times of desire.'
(And surely, Hell is the place promised for them all.) meaning, Hell is the abode designated for all those who follow Iblis
The Gates of Hell are Seven
Then Allah tells us that Hell has seven gates:
(for each of those gates is a (special) class (of sinners) assigned.) means, for each gate a portion of the followers of Iblis have been decreed, and they will have no choice in the matter. May Allah save us from that. Each one will enter a gate according to his deeds, and will settle in a level of Hell according to his deeds.
Ibn Abi Hatim recorded that Samurah bin Jundub reported from the Prophet about, (for each of those gates is a class assigned.) He said, (Among the people of Hell are those whom the Fire will swallow up to the ankles, and those whom it will swallow up to the waist, and those whom it will swallow up to the collarbone.) The degree of which will depend upon their deeds.
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