Source: Ibn Kathir
| The People of Truth and the People of Misguidance are not Equal |
(Is he whose breast Allah has opened to Islam, so that he is in light from his Lord) means, is this person equal to the one who is hard-hearted and far from the truth This is like the Ayah:
(Is he who was dead and We gave him life and set for him a light (i.e. Belief) whereby he can walk amongst men -- like him who is in the darkness (i.e., disbelief) from which he can never come out) (6:122) Allah says:
(So, woe to those whose hearts are hardened against remembrance of Allah!) meaning, they do not become soft when Allah is mentioned, and they do not feel humility or fear, and they do not understand.
(They are in plain error!).
| The Description of the Qur'an |
Here Allah praises His Book, the Noble Qur'an, which was revealed to His noble Messenger . Allah says,
(Allah has sent down the Best Statement, a Book, its parts resembling each other (and) oft-repeated.) Mujahid said, "This means that the entire Qur'an's parts resemble each other and are oft-repeated.'' Qatadah said, "One Ayah resembles another and one letter resembles another.'' Ad-Dahhak said, "It is oft-repeated so that people will understand what their Lord tells them.'' `Ikrimah and Al-Hasan said, "There may be an Ayah in one Surah, and another Ayah in another Surah that resembles it.'' Sa`id bin Jubayr narrated from Ibn `Abbas, may Allah be pleased with him: "Oft-repeated means that parts of the Qur'an resemble one another and repeat one another.'' Some of the scholars said that it was narrated from Sufyan bin `Uyaynah that
(its parts resembling each other (and) oft-repeated.) means that some passages of the Qur'an may sometimes refer to one thing, so they resemble one another, and sometimes they mention a thing and its opposite. Such as when the believers then the disbelievers are mentioned, or when Paradise then Hell are described, and so on, and this is the meaning of oft-repeated. Examples include the Ayat:
(Verily, the most righteous will be in delight; and verily, the most wicked will be in the blazing Fire (Hell).) (82:13-14)
(The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah.) means, this is the description of the righteous, when they hear the Words of the Compeller, the Protector, the Almighty, the Oft-Forgiving, because they understand the promises and warnings contained therein. The frightening words and threats make their skin shiver from fear.
(Then their skin and their heart soften to the remembrance of Allah.) because of their hope for His mercy and kindness. They are unlike others, the wicked, immoral sinners, in a number of ways: First They listen to the recitation of the Ayat ﴿of the Qur'an﴾, while those (sinners) listen to poetic verse recited by female singers. Second When the Ayat of Ar-Rahman are recited to them, they fall down in prostration weeping, with the proper attitude of fear, hope, love, understanding and knowledge, as Allah says:
(The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Ayat are recited unto them, they increase their faith; and they put their trust in their Lord; Who perform the Salah and spend out of that We have provided them. It is they who are the believers in it. For them are grades of dignity with their Lord, and forgiveness and a generous provision (i.e., Paradise).) (8:2-4),
(The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah.) and said, `This is the characteristic of the friends of Allah; Allah has described them in this manner, saying that their skin shivers, their eyes weep and their hearts find rest to the remembrance of Allah. He did not say that they lose their minds and swoon; that is the characteristic of the followers of innovation, and that comes from the Shaytan.''' Allah's saying:
(That is the guidance of Allah. He guides therewith whom He wills;) means, this is the characteristic of those whom Allah has guided, and anyone who does anything different is one of those whom Allah has sent astray.
(and whomever Allah sends astray, for him there is no guide.)
| The Final Destination of the Disbelievers |
(Is he then, who will confront with his face the awful torment on the Day of Resurrection) he will be rebuked and he and the evildoers like him will be told:
(Taste what you used to earn!) `Is this like the one who comes secure on the Day of Resurrection' as Allah says:
(Is he who walks prone on his face, more rightly guided, or he who walks upright on the straight way) (67:22);
(The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell!'') (54:48), and
(Is he who is cast into the Fire better or he who comes secure on the Day of Resurrection) (41:40) In each of these Ayat, it was sufficient to refer to one of the two groups.
(Those before them denied, and so the torment came on them from directions they perceived not.) means, the previous generations who denied the Messengers were destroyed by Allah for their sins. And none had they to protect them from Allah.
(So Allah made them to taste the disgrace in the present life,) means, by means of the punishment and revenge which He sent down upon them, and the rejoicing of the believers for what happened to them. So, let those who are addressed beware, for they have rejected the noblest of the Messengers and the Seal of the Prophets . And what Allah has promised them of severe punishment in the Hereafter is worse than whatever befell them in this world. Allah says:
(but greater is the torment of the Hereafter if they only knew!)
| The Parable of Shirk |
(And indeed We have put forth for men, in this Qur'an every kind of parable) means, `We have explained things to mankind in it ﴿the Qur'an﴾ by setting forth examples and parables.'
(in order that they may remember.) Because parables bring the meaning closer to people's minds. As Allah says:
(He sets forth for you a parable from yourselves) (30:28). meaning, `so that you may learn it from
yourselves.' And Allah says:
(in Order that they may have Taqwa of Him.) (29:43).
(An Arabic Qur'an, without any crookedness (therein)) means, it is in a plain Arabic tongue, with no crookedness, deviation or confusion. It is plain, clear proof. Allah has made it like this and has revealed it like this,
(in order that they may have Taqwa of Him) means, in order that they may heed the warnings contained therein, and strive to attain the promises therein.
Then Allah says:
(Allah puts forth a parable: a man belonging to many partners disputing with one another,) meaning, they were disputing concerning that slave in whom they all had a share.
(and a (slave) man belonging entirely to one master.) means, no one owned him except that one man.
(Are those two equal in comparison) meaning, they are not the same. By the same token, the idolator who worships other gods besides Allah and the sincere believer who worships none besides Allah, with no partner or associate, are not equal. What comparison can there be between them Ibn `Abbas, may Allah be pleased with him, Mujahid and others said, "This Ayah is the parable of the idolator and the sincere believer.'' Because this parable is so clear and obvious, Allah then says:
(All the praises and thanks be to Allah!) i.e., for establishing proof against them.
(But most of them know not.) means, and for this reason they associate others in worship with Allah.
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| The fact that the Messenger of Allah and Quraysh will die, and how They will dispute before Allah |
Allah's saying;
(Verily, you will die, and verily, they (too) will die.) This is one of the Ayat which Abu Bakr As-Siddiq, may Allah be pleased with him, quoted when the Messenger of Allah died, so that the people would realize that he had really died.
Another Ayah which he quoted was:
(Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will do to Allah; and Allah will give reward to those who are grateful.)(3:144).
The meaning of this Ayah is that you will certainly depart this world and be gathered before Allah in the Hereafter. You will dispute the issues of Tawhid and Shirk before Allah, things over which you disputed in this world, and He will judge between you with truth, and He is the Judge, the All-Knowing. So, He will save the sincere believers who worship Him alone, and He will punish the disbelievers who deny His Oneness and associate others in worship with Him. Although this Ayah speaks about the believers and disbelievers, and how they will dispute in the Hereafter, it also includes all disputants in this world, for their disputes will come back to them in the Hereafter. Ibn Abi Hatim, may Allah have mercy on him, recorded that Ibn Az-Zubayr, may Allah be pleased with him, said, "When the Ayah
(Then, on the Day of Resurrection, you will be disputing before your Lord.) was revealed, Az-Zubayr, may Allah be pleased with him, said, `O Messenger of Allah, will we repeat our disputes' He said,
(Yes.) He (Az-Zubayr) said, `This is a very serious matter.''' Ahmad recorded from Az-Zubayr bin Al-`Awwam, may Allah be pleased with him, that when this Surah was revealed to the Messenger of Allah :
(Verily, you will die, and verily, they (too) will die. Then, on the Day of Resurrection, you will be disputing before your Lord.)
Az-Zubayr, may Allah be pleased with him, said, "O Messenger of Allah, will the sins that we committed against others in this world be repeated for us'' He said, (Yes, they will be repeated until everyone who is entitled will have his rights restored to him. ) Az-Zubayr, may Allah be pleased with him, said, "By Allah, it is a very serious matter.'' It was also recorded by At-Tirmidhi, who said "Hasan Sahih.'' `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said:
(Then, on the Day of Resurrection, you will be disputing before your Lord.) means, the truthful one will dispute with the liar, the oppressed will dispute with the oppressor, the one who is guided will dispute with the one who is misguided and the weak will dispute with the arrogant.
Ibn Mandah recorded in Kitab Ar-Ruh that Ibn `Abbas, may Allah be pleased with him, said, "The people will dispute on the Day of Resurrection, to the extent that the soul will dispute with the body. The soul will say to the body, `You did such and such,' and the body will say to the soul, `You told me to do it and you tempted me.' Then Allah will send an angel to judge between them, and he will say, `You two are like a man who cannot walk but can see, and a man who cannot see but can walk.' They went into a garden and the one who could not walk said to the one who was blind, `I see fruit there, but I cannot reach it.' The blind man said, `Climb on me and get it.' So he climbed on him and got it. So which of them is the wrongdoer They will say, `Both of them.' The angel will say to them, `You have passed judgement against yourselves.' The body was a means of transportation for the soul.'' Ibn Abi Hatim recorded that Sa`id bin Jubayr said that Ibn `Umar, may Allah be pleased with him, said, "This Ayah was revealed and we did not know what it was revealed about:
(Then, on the Day of Resurrection, you will be disputing before your Lord.)'' He said, "We said, what will we dispute about There is no dispute between us and the People of the Book, so what will we dispute about Until the Fitnah occurred.'' Then Ibn `Umar, may Allah be pleased with him, said, "This is what our Lord promised us we would dispute about.'' This was recorded by An-Nasa'i.
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