Allah says: `Ask these people, those who deny the resurrection, which is harder to create Are they more difficult to create or the heavens, the earth, the angels, devils, the mighty creatures -- everything in between them' Ibn Mas`ud said that they admitted that these things were harder to create than they were. If this is the case, then why do they deny the resurrection, when they see things that are greater than that which they deny As Allah says:
(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not) (40:57) Then Allah explains that they were created from something weak, as He says:
(Verily, We created them of a sticky clay.) Mujahid, Sa`id bin Jubayr and Ad-Dahhak said, "This is the useful kind of mud which sticks to itself.'' Ibn `Abbas (may Allah be pleased with him) and `Ikrimah said, "It is sticky and useful.'' Qatadah said, "It is that which sticks to the hand.''
(Nay, you wondered while they mock.) means, `you were astounded, O Muhammad, at these people who denied the resurrection whilst you were certain that it is true, when they disbelieved in what Allah told you of this wondrous matter, which is the re-creation of their bodies after they have disintegrated. They oppose what you say because of their intense disbelief and they make fun of what you tell them about that.' Qatadah said, "Muhammad was astounded by the mockery of the misguided ones among the sons of Adam.''
(And when they see an Ayah) means, clear evidence and proof,
(they mock at it.) Mujahid and Qatadah said, "They make fun of it.''
(And they say: "This is nothing but evident magic!'') means, `this that you have brought is nothing but plain magic.'
(When we are dead and have become dust and bones, shall we (then) verily be resurrected And also our fathers of old) They thought that this was unlikely to happen, and they did not believe it.
(Say: "Yes, and you shall then be humiliated''.) means, `tell them, O Muhammad: Yes, you will be raised up on the Day of Resurrection, after you have become dust and bones, and you will be humiliated,' i.e., put to shame before His great might. This is like the Ayat:
(And all shall come to Him, humbled) (27:87), and
(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) (40:60) Then Allah says:
(It will be a single Zajrah, and behold, they will be staring!) means, it will be a single command from Allah, He will call them once to come forth from the earth, then they will be standing before Him, staring at the horrors of the Day of Resurrection. And Allah knows best.
(20. They will say: "Woe to us! This is the Day of Recompense!'') (21. (It will be said:) "This is the Day of Judgement which you used to deny.'') (22. (It will be said to the angels:) Assemble those who did wrong, together with their companions and what they used to worship,) (23. Instead of Allah, and lead them on to the way of flaming Fire (Hell);) (24. But stop them, verily, they are to be questioned.) (25. "What is the matter with you Why do you not help one another'') (26. Nay, but that Day they shall surrender.)
Allah tells us what the disbeliever will say on the Day of Resurrection, how they will blame themselves and admit that they wronged themselves in this world. When they see the horrors of the Day of Resurrection with their own eyes, they will be filled with regret at the time when regret will not avail them anything.
(They will say: "Woe to us! This is the Day of Recompense!'') And the angels and the believers will say:
(This is the Day of Judgement which you used to deny.) This will be said to them as a rebuke and reproof. Allah will command the angels to separate the disbeliever from the believers in the place where they are standing. Allah says:
((It will be said to the angels:) Assemble those who did wrong, together with their companions) An-Nu`man bin Bashir (may Allah be pleased with him) said, "Their companions means their counterparts, those who are like them.'' This was also the view of Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah and Zayd bin Aslam.'' Sharik said, narrating from Simak, from An-Nu`man: "I heard `Umar say:
(Assemble those who did wrong, together with their companions) means, `Those who are like them. So those who committed Zina will be gathered with others who committed Zina, those who dealt in Riba will be gathered with others who dealt in Riba, those who drank wine will be gathered with others who drank wine.' Mujahid and Sa`id bin Jubayr narrated from Ibn `Abbas:
(their companions) means "Their friends.''
(and what they used to worship. Instead of Allah,) means, instead of Allah, i.e., their idols and false gods will be gathered together with them in the same place.
(and lead them on to the way of flaming Fire.) means, take them to the way to Hell. This is like the Ayah:
(and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire) (17:97).
(But stop them, verily, they are to be questioned.) means, stop them so that they may be questioned about the things they did and said in this world. As Ad-Dahhak said, narrating from Ibn `Abbas, this means, `detain them, for they are to be brought to account.' `Abdullah bin Al-Mubarak said, "I heard `Uthman bin Za'idah say, `The first thing about which a man will be asked is the company that he kept. Then by way of rebuke, it will be said to them:
(What is the matter with you Why do you not help one another).''' meaning, `as you claimed that you would all help one another.'
(Nay, but that Day they shall surrender.) means, they will be subjected to the command of Allah, and they will not be able to resist it or avoid it. And Allah knows best.
(27. And they will turn to one another and question one another.) (28. They will say: "It was you who used to come to us from the right side.'') (29. They will reply: "Nay, you yourselves were not believers.'') (30. "And we had no authority over you. Nay! But you were a transgressing people.'') (31. "So now the Word of our Lord has been justified against us, that we shall certainly taste (the torment).'') (32. "So we led you astray because we were ourselves astray.'') (33. Then verily, that Day, they will (all) share in the torment.) (34. Certainly, that is how We deal with the criminals.) (35. Truly, when it was said to them: "La ilaha illallah,'' they puffed themselves up with pride.) (36. And (they) said: "Are we going to abandon our gods for the sake of a mad poet'') (37. Nay! he has come with the truth and he confirms the Messengers.)
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire'' Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!'') (40:47-48)
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!'' And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals.'' Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!'' And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong.''' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way.''' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth.'' Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do.'' Yazid Ar-Rishk said, "from La ilaha illallah.''
(They will reply: "Nay, you yourselves were not believers.'') The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin.''
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
(So we led you astray) means, `so we called you to misguidance,'
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah,'' they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah (may Allah be pleased with him) said that the Messenger of Allah said:
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
(Truly, when it was said to them: "La ilaha illallah,'' they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet'') meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah. Allah said in refutation of their attitude:
(Nay! he has come with the truth) meaning, the Messenger of Allah has brought the truth with all that Allah has revealed to him of stories and commandments.
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
(Nothing is said to you except what was said to the Messengers before you) (41:43).
(38. Verily, you are going to taste the painful torment;) (39. And you will be requited nothing except for what you used to do.) (40. Save the chosen servants of Allah.) (41. For them there will be a known provision,) (42. Fruits; and they shall be honored,) (43. In the Gardens of Delight,) (44. Facing one another on thrones.) (45. Round them will be passed a cup of pure wine) (46. White, delicious to the drinkers.) (47. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) (48. And beside them will be Qasirat-At-Tarf with (wide and beautiful) eyes.) (49. as if they were Bayd Maknun.)
Allah says, addressing the people:
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise.'' It is explained further in the next Ayah:
(Fruits) meaning, of different kinds.
(and they shall be honored,) means, they will be served and will live a life of luxury.
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs.''
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine,'' meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas (may Allah be pleased with him) Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds.'' This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine.'' So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest.'' Sa`id bin Jubayr said:
(as if they were Bayd Maknun.) means, "The inside of the egg.'' `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents.'' As-Suddi said:
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed.'' Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
(50. Then they will turn to one another, mutually questioning.) (51. A speaker of them will say: "Verily, I had a companion (in the world),'') (52. "Who used to say: `Are you among those who believe.) (53. (That) when we die and become dust and bones, shall we indeed be indebted (Madinun)''') (54. (The speaker) said: "Will you look down'') (55. So he looked down and saw him in the midst of the Fire.) (56. He said: "By Allah! You have nearly ruined me.'') (57. "Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).'') (58. "Are we then not to die (any more)'') (59. "Except our first death, and we shall not be punished'') (60. Truly, this is the supreme success!) (61. For the like of this let the workers work.)