Tafheem ul Quran Juzuu... 30 Amma

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Surah 88. Al-Ghashiyah

[ame]http://www.youtube.com/watch?v=SKuFg8kt1EI[/ame]






Verses: 26

(88:-1 to 16)

Has the news of the overwhelming event reached you? *1
Some faces *2 that Day shall be downcast with fear,
be toiling and worn-out;
they shall burn in a Scorching Fire;
their drink shall be from a boiling spring.
They shall have no food except bitter dry thorns *3
that will neither nourish nor satisfy their hunger.
On that very Day some faces shall be radiant with joy,
well-pleased with their striving. *4
They will be in a lofty Garden
wherein they shall hear no vain talk. *5
In it there shall be a flowing spring,
and couches raised high,
and goblets laid out, *6
and cushions arrayed in rows,
and rich carpets levelled out.

(88:17 to 20)
Do (these unbelievers) not observe the camels: how they were created?
And the sky: how it was raised high?
And the mountains: how they were fixed?
And the earth: how it was spread out? *7

(88:21) (88:26)

So render good counsel, for you are simply required to counsel,
and are not invested with the authority to compel them. *8
But whoever will turn away (from the Truth),
Allah will chastise him with the most terrible chastisement.
Surely to Us is their return;
and then it is for Us to call them to account.

::::::::::::::::::

*1"The over-shadowing calamity": the Resurrection which will overshadow the whole world. One should know that here the Hereafter as a whole is being depicted, which comprehends aII the stages from the upsetting of the present system to the resurrection of all human beings and the dispensation of rewards and punishments from the Divine Court.

*2 Some faces : some persons, so said for the face is the most conspicuous part of the human body by which man s personality is judged and which reflects the good or bad states through which man passes.

*3 At some places in the Qur'an it has been stated that the dwellers of Hell will be given zaqqum to eat; at another place it has been said that they will have no other food but glhislin (washing from wounds), and here that "their only food will he thorny, dry grass."
There is, in fact, no contradiction between these statements. This may as welt mean that Hell will have many different compartment in which different categories of the criminals will be lodged according to their crimes, and subjected to different punishments.
This may also mean that if they try to avoid zaqqum they will be given ghislin, and if they try to avoid even that, they will only get thorny grass. In short, they would get nothing to suit their taste.

*4 That is. they will be overjoyed to see the best results in the Hereafter of their endeavours and deeds in the world; they will be satisfied to see that they had, in fact, made a profitable bargain in that they had adopted a life of faith, virtue and piety, by sacrificing the desires of the flesh, undergone hardships in carrying out their obligations, endured afflictions in obeying the Divine Commands, incurred losses and suffered deprivation of benefits and pleasures while trying to avoid sins and acts of disobedience.

*5 This thing has been mentioned at several places in the Qur'an as a major blessing of Paradise. (For explanation, see E.N. 38 of Maryam, E.N. 18 of At-Tur, E.N. 13 of Al-Wiiqi`ah, E.N. 21 of An-Naba).

*6 That is, filled goblets already supplied so that they do not have to ask for them.



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*7 That is,

If they deny the possibility of the Hereafter, have they never looked around themselves and considered how the camels were created, how the heaven was raised high, how the mountains were firmly set and how the earth was spread out?
When aII these things could be created, and exist before them in their finished form, why can the Resurrection not take place? Why cannot a new world come about, and why cannot .Hell and Heaven be possible'?

Only a foolish and thoughtless person would think that the coming into existing of only those things which he has found existing on opening his eyes in the world, is possible. because they already exist.
As for the things, which he has not yet observed and experienced, he should thoughtlessly pass the judgement that their coming into being is impossible. If he has any common sense, he should think as to how the things which already exist, came into being? How did the camel possessing precisely the same Characteristics as needed for the beast required by the desert dwellers of Arabia come into being'' How did the sky whose atmosphere is filled with air to breathe in, whose clouds bring rain, whose sun provides light and warmth in the day, whose moon and stars shine at night, come into being''
How did the earth spread out on which man lives and passes his life, whose products fulfill aII his needs and requirements on whose springs and wells his life depends? How did the mountains rise up from the surface of the earth, which stand fixed with earth and stones of different colours and a variety of minerals in them '?

Has all this happened without the artistic skill of an AlI-Powerful, AI-Wise Designer No thinking and intelligent mind can answer this question in the negative. Unless it is stubborn and obstinate, it will have to acknowledge that each one of these things was impossible, had an Omnipotent; Wise Being not made it possible. And when an All-Powerful, Wise Being created these things, there is no reason why the Hereafter should be regarded as remote from reason and impossible."

 

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*8 That is, "If a person does not listen to reason, he may not. You have not been appointed to force the will of the deniers: your only task is to distinguish the right from the wrong for the people and warn them of the consequences of following the wrong way; so this is the task you should continue to perform."

 

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Surah 87. Al-A'la

19 verses.

(87:1) Glorify the name of your Lord, the Most High, **3 (87:2) Who created all things and fashioned them in good proportion;*2 (87:3) Who determined and guided them, *4 (87:4) Who brought forth the pasture, *5 (87:5) and then made it into a blackish straw. *6

*1 Literally: "Purify the name of your Lord, the Highest." This can have several meanings and all are implied:
(1) Allah should be remembered by the names which fit Him, and no such name should be used for His exalted Being which, with regard to its meaning and sense, does not fit Him, or which reflects some aspect of deficiency, lack of reverence, polytheism about Him, or which refers to some wrong belief in respect of His Being, attributes, or works. For this purpose, the safest way is that only such names be used for Allah, which He himself has mentioned in the Qur'an, or which are a correct translation of these names in other languages.
(2) Allah should not be remembered by the names as are used generally for the created beings, or the created beings should not be called by names as are specifically meant for AIlah. And if there are some attributive names which are not specifically meant for Allah, but may also be used for the created beings, such as Ra'uf (Kind), Rahim (Compassionate), Karim (Generous), Sami` ( I Hearing), Basir (Seeing), etc. one should exercise due care not to use them for man as they are used for Allah.
(3) AIlah should not be mentioned in a way or in a state which reflects lack of respect for Him; for example, to mention His name when engaged in mockery or jest, or when in the lavatory, or while committing a sinful act, or before the people who might behave insolently in response or in assemblies where the people are engaged in absurd things and might laugh off His mention, or on an occasion when it is feared that the hearer will hear it disdainfully. About Imam Malik, it is related that when a beggar begged him for something and he did not have anything to give, he would not turn away the beggar, saying that Allah would help him, as is commonly done by the people, but he would excuse himself in some other way. When asked why he did so, he replied: "When the beggar is not given anything and one makes an excuse, it inevitably displeases him. On such an occasion, I do not like to mention Allah's name, for I do not like that somebody should hear His name in a state of annoyance and displeasure."

In the Hadith, it has been reported from Hadrat `Uqbah bin `Amir Juhani that the Holy Prophet (upon whom be Allah's peace) had enjoined recitation of Subhana Rabbi yal-A'aala :in the sajdah on the basis of this very verse, and the recitation of Subhana Rabbi yal-'Azim in ruku ` on the basis of the last verse of Surah AI-Waqi'ah, viz. Fa-sabhih bi-isrni-Rabbi-kal- Azim." (Musnad Ahmad, Abu Da'ud, lbn Majah, Ibn Hibban, Hakim, Ibn al-Mundhir).

*2 That is, He created everything, from the earth to the heavens, in the universe, and gave whatever he created the right proportion and balance and gave every creature the best conceivable form and shape. The same thing has been expressed in Surah As-Sajdah, thus:
"Who gave everything He created the best form" (v. 7) Thus, the creation of everything in the world giving it due order and proportion, is an express sign of the truth that some Wise Designer is its Creator. Had the creation of the countless things in the universe been the result of a chance accident, or the work of many creators, there could be no order and balance, no beauty and inner coherence among the many things existing in the world.

*3 "Set a destiny": determined beforehand what would be the function of a certain thing in the world, and for that purpose what would be its size, its form and shape, its qualities, its place of location, and what opportunities and means should be provided for its survival, existence and functioning, when it should come into being, and when and how it should cease to be after completing its part of the work. Such a scheme for a thing is its "destiny" (taqdir). And this destiny AIIah has set for everything in the universe and for the entire universe as a whole.
This means that the creation has not come about without a pre-conceived plan, haphazardly, but for it the Creator had a full plan before Him, and everything is happening according to that plan. (For further explanation, see E.N.'s 13, 14 of Al-Hijr. E.N. 8 of AI-Furgan, E.N. 25 of AI-Qamar. E.N. 12 of 'Abasa).

*4 That is, nothing was just created and left to itself, but whatever was created to perform a certain function, it was also taught the method of performing that function. In other words, He is not merely the Creator but Guide too. He has taken the responsibility to give guidance to whatever He has created in a particular capacity to fit its nature and to guide it in the way suitable for it. One kind of guidance is for the earth, the moon, the sun, and the stars and planets, which they are following in performing their role. Another kind of guidance is for water, air, light and the solid and mineral elements, and they are performing the same services for which they have been created accordingly. Still another kind of guidance is for vegetables, according to which they take root and spread in the earth, sprout up from its layers, obtain food from wherever AIIah has created it for thetas, produce stem, branches, leaves, blossom and fruit, and fulfil the function which has been appointed for each of them. Still another kind of guidance is for the countless species of animals of the land, and water, and for each member of the species, the wonderful manifestations of which are clearly visible in the life of the animals and in their works, so much so that even an atheist is compelled to concede that different kinds of animals possess some sort of inspirational knowledge which man cannot obtain even through his instruments, not to speak of his senses. Then, there are two different kinds of guidance for man, which correspond to his two different capacities. One kind of guidance is for his animal life, by which each child learns to suck milk spontaneously on birth, by which the eyes of man, his nose, ear, heart, brain, lungs, kidney, liver, stomach, intestines, nerves, veins and arteries, all are performing their respective functions, without man's being conscious of it, or his will's having anything to do with the functions of these organs. This is the guidance under which all physical and mental changes pertaining to childhood, maturity, youth and old age go on taking place in man, independent of his will, choice, even his consciousness. The second kind of guidance is for his intellectual and conscious life, the nature of which is absolutely different from the guidance for unconscious life, for in this sphere of life a kind of freedom has been transferred to man, for which the mode of guidance meant for voluntary life is not suitable. For turning away from this last kind of guidance, man may offer whatever arguments and excuses he may like, it is not credible that the Creator Who has arranged guidance for everything in this universe according to its capacity, might have set for man the destiny that he may appropriate numerous things in His world freely, but might not have made any arrangement to show what is the right way of using his choice and what is the wrong way. (For further explanation, see E.N.'s 9, 10, 14, 56 of An-Nahl, E.N. 23 of Ta Ha, E.N.'s 2, 3 of Ar-Rahman, E.N. 5 of Ad-Dahr)

*5 The word (الْمَرْعَى )mar`a as used in the Text means the fodder for animals but the context shows that here it does not imply mere fodder but every kind of vegetation that grows out of the soil.

[I]*6 That is, "He does not only bring about spring but autumn as well. You witness both the manifestations of this power. On the one side, He causes lush green vegetation to grow, the freshness of which pleases the hearts and, on the other, He renders the same vegetation pale, dry and black rubbish, which is blown about by winds and swept away by floods. Therefore, no one here should be involved in the misunderstanding that he will only experience spring and will never see autumn." This same theme has been expressed at several other places in the Qur'an in other ways. For example see Yunus: 24, Al-Kahf: 45, Al-Hadid; 20. [/I]


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(87:6-7)
We shall make you recite and then you will not forget, *7 except what Allah should wish. *8 He knows all that is manifest and all that is hidden. *9


*7 Hakim has related from Hadrat Sa'd bin Abi Waqqas and Ibn Marduyah from Hadrat 'Abdullah bin 'Abbas that the Holy Prophet (upon whom be peace) repeated the words of the Qur'an for fear lest he should forget them. Mujahid and Kalbi say that even before Gabriel finished recitation of the Revelation the Holy Prophet would start repeating the initial verses lest he should forget them. Out this very basis AIlah assured him that he should listen quietly when the Revelation was coming down, for, "We shall enable you to recite it; then you will remember it for ever. You should have no fear that you will forget any word of it. " This is the third occasion where the Holy Prophet (upon whom be peace) has been taught the method of receiving the Revelation. The first two occasions have been referred to in Ta Ha: 114 and Al-Qiyamah: 16-19 above.
This verse proves that just as the Qur'an was sent down to the Holy Prophet as a miracle, so also its each word was preserved in his memory as a miracle and no possibility was allowed to remain that he should forget anything of it, or that he should utter another synonymous word for any word of it.

*8 This sentence can have two meanings: first, "that the preservation of the entire Qur'an word for word in your memory is not a manifestation of your own power but the result of Allah Almighty's bounty and grace; otherwise if Allah so willed, He could cause it to be forgotten. "

This same theme has been expressed at another place in the Qur'an, thus: "O Muhammad! We may, if We so will, take back from you all of what We have revealed to you." (Bani Isra'il: 86).
Another meaning also can be:
"Your forgetting something temporarily, or your forgetting a verse or a word occasionally is an axception froth this promise. What has been promised is: `You will not forget any word of the Qur'an permanently'." This meaning is confirmed by the following tradition of Bukhari: Once while leading the Fajr Prayer the Holy Prophet (upon whom be peace) happened to omit a verse during the recitation. After the Prayer hadrat Ubayy bin Ka`b asked if the verse had been abrogated. The Holy Prophet replied that he had forgotten to recite it.

*9 Although the words are general, and they mean that Allah knows everything, whether it is open or hidden, yet in the context in which they occur, they seem to mean: "

O Prophet, your reciting the Qur'an along with Gabriel (peace be on him) is known to Allah and your fear for which you do so is also in Allah's knowledge. " Therefore, the Holy Prophet is being assured that he will not forget it.

 

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(87:8-13)

We shall ease you to follow the way of Ease.So render good counsel if good counsel will avail. *10 He who fears (Allah) shall heed it, *11 but the wretched will turn away from it. He will be cast into the Great Fire.Then he will neither die in it, nor live. *12

*10 Generally, the commentators take these as two separate sentences.

They interpret the first sentence to mean: "

We are giving you a simple code of law, which is easy to practise and act upon", and the second sentence to mean: "Admonish the people if admonishing be useful. " but in our opinion, the word "fa-dhakkir" connects the two sentences in meaning, and the theme of the second sentence bears upon the theme of the first sentence. Therefore, we interpret these sentences to mean:

"O Prophet! We do not want to put you to any hardship concerning the preaching of Islam by demanding that you should make the deaf to hear and the blind to see the way, but We have appointed an easy way for you, which is this: Give admonition when you feel that the people are inclined to benefit by it. As to who is inclined to benefit by the admonition and who is not, this you can only know through general preaching. Therefore, you should continue your general preaching, but your object should be to search out those from among the people who will benefit by it and adopt the right way. Such people alone are worthy of your attention and you should pay full attention only to their instruction and training. You need not abandon them and pursue those about whom you find by experience that they are not inclined to accept any admonition."

Almost this very theme has been expressed in Surah 'Abasa in another way, thus: "As for him who is indifferent, to him you attend, though you would not be responsible if he does not reform. And the one who comes to you running, of his own will and fears, from him you turn away. By no means: This is but an Admonition. Let him who wills, accept it." (vv. 5-12).*11 That is, only the one who has fear of God and of evil consequences, will consider whether or not he is following a wrong way, and he only will heed the admonition of the Servant of Allah who is distinguishing guidance from misguidance for him and guiding him to true successes and piety.

*12 That is, "He will neither die so as to escape the punishment nor live as one truly lives so as to enjoy the pleasures of life." This punishment is for those who do not at all accept the admonition of AIlah and His Messenger and persist in disbelief, polytheism and atheism till death. As for those who believe in their hearts but are cast into Hell because of their evil deeds, it has been said in the Hadid that when they will have undergone their punishment, AIlah will give them death; then intercession on their behalf will be accepted, and their scorched bodies will be brought to the canals of Paradise, and the dwellers of Paradise will be asked to sprinkle water on them; then by that water they will come to life even as vegetation grows up when water is sprinkled on the earth.

This theme has been reported from the Holy Prophet (upon whom be peace) in Muslim on the authority of Hadrat Abu Sa`id Khudri and in Bazzar on the authority of Hadrat Abu Hurairah.

 

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(87:14-19)

He who purified himself shall prosper, *13 remembering his Lord’s name *14 and praying. *15 No; but you prefer the present life, *16 whereas the Hereafter is better and more enduring. *17 This, indeed, was in the ancient Scrolls, the Scrolls of Abraham and Moses. *18


*13 "Who purified himself": who affirmed the faith giving up disbelief and polytheism, adopted good morals giving up evil morals, and performed good deeds giving up evil deeds. Success dces not imply worldly prosperity, but true and real success whether worldly prosperity accompanies it or not. (For explanation, see E.N. 23 of Yunus, E.N.'s 1, I 1-50 of Al-Mu'minun, E.N. 4 of Luqman).

*14 To remember AIlah signifies His remembrance in the heart as well as with the tongue.

*15 That is, he did not remain content only with remembering AIlah but proved by performing the Prayer that he is practically also prepared to obey God in Whom he has affirmed the faith, and will remember His name as long as he lives. In this verse mention has been made of two things respectively: first, to remember Allah, then to perform the Prayer. Accordingly, the method enjoined is that the Prayer be begun with Allahu Akbar. This is an evidence to prove that all the elements of the procedure that the Holy Prophet (upon whom be peace) has taught of performing the Prayer, are based on the allusions in the Qur'an. But, no one else, apart from the Messenger of Allah, could by combining these injunctions and allusions give the Prayer the form that it has.

*16 That is, "O man, alI your thoughts and endeavors are only for the world, its ease and comforts, its benefits and enjoyments. You regard whatever you gain here as the real gain and whatever you lose here as your real loss"

*17 That is, the Hereafter is preferable to the world for two reasons: first, that its comforts and pleasures are far superior to aII the blessings of the world; second, that the world is transitory and the Hereafter everlasting.

*18 This is the second place in the Qur'an where reference has been made to the teachings of the Books of the Prophets Abraham and Moses. The first reference was trade in section 3 of Surah An-Najm above.


:Sadaqa Llah:

 

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Surah 86. At-Tariq

Verses: 17



[ame]http://www.youtube.com/watch?v=nWYMEZfA7Gw[/ame]

[SIZE=[COLOR="RoyalBlue"]3](86:1-17) [/COLOR]

]By the heaven, and the night-visitor,
what do you know what the night-visitor is?
It is the piercing star.
There is no living being but there is a protector over it. *1
So let man consider of what he was created. *2
He was created of a gushing fluid,
emanating from between the loins and the ribs. *3
Surely He (the Creator) has the power to bring him back (to life). *4
On the Day when man’s deepest secrets shall be put to the test *5
he shall have no power, and no helper.
By the heaven with its recurring cycle of rain, *6
and by the earth ever bursting with verdure,
this (Qur’an) is surely a decisive Word,
not a flippant jest. *7
They are devising a guile, *8
and I too am devising a guile. *9
So leave the unbelievers to themselves; respite them awhile. *10
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*1

"A Guardian": Allah Almighty Himself, Who is looking after and watching over every creature, big or small, in the earth and heavens. He it is Who has brought everything into existence, Who is maintaining and sustaining everything in its place and position, and Who has taken the responsibility to provide for every creature and to protect it from calamities till an appointed time.

On this, an oath has been sworn by the heaven and by every star and planet which appears in the darkness of the night. (Although lexically, an-najm ath-thaqib is singular, it does not imply any one star but the star in the generic sense). The oath signifies that the existence of each of the countless stars and planets that shines in the sky at 'night, testifies to the fact that there is a Being Who has created it, illuminated it, suspended it in space, and thus is watching over it in a manner that neither it falls from its place nor collides with any other of the countless stars in their movements, nor does any other star collide with it.

*2 After making man ponder over the heavens, he is now being invited to consider his ownself and see how he has been created, Who is it Who selects one spermatozoon from among billions of spermatozoa emitted by the father and combines it at some time with one ovum out of a large number of the ova produced by the mother, and thus causes a particular human being to be conceived?
Then, Who is it Who after conception develops it gradually in the mother's womb Until it is delivered in the form of a living child?

Then, Who is it Who in the mother's womb itself brings about a certain proportion and harmony between its bodily structure and its physical and mental capabilities?
Then, Who is it Who watches over it continuously from birth till death-protects it from disease, accidents and calamities and provides him with countless means of life and opportunities for survival in the world of which he is not even conscious, not to speak of having the power to provide these for himself. Is all this happening without the planning and supervision of One God?

*3 "Sulb" is the backbone and "tara'ib"the breast- bones, i.e. the ribs. Since the procreative fluid in both man and woman is discharged from that part of the body which is between the back and the breast, it is said that than has been created from the fluid issuing out froth between the back and the breast. This fiuid is produced even in case the hands and feet are cut off. Therefore, it is not correct to say that it issues out from the whole body of man. In fact, the principal organs of the body are its source and all these are located in the trunk. The brain has not been mentioned separately because the back-bone is that part of the brain through which connection between the body and the brain is established. (*Also see Appendix I).

{*I will provide this Inshaa Allah)Kalamazoo.

*4 That is, His bringing man into existence and watching over him from the tithe conception takes place until death, is a clear proof that He can create him once again after death. If He had the power to create him in the first instance and man stays alive in the world by His power alone, what rational arguments can be presented for the conjecture that He dioes not have the power to do the same thing a second time?
To deny this power man will even have to deny that God has brought him into existence, and the one who denies this may well come out one day with the claim that aII books in the world have been printed accidentally, all cities of the world have been built accidentally, and there has occurred on the earth an explosion by chance which made aII the factories start functioning automatically. The fact is that the creation of man, the structure of his body, the existence of the powers and capabilities working within him, and his survival as a living being – all this is a much more complex process than all those works that have come to be accomplished through man, or are still in the process of being accomplished. If such a complex work with such wisdom, proportion and order could be accomplished just through a chance accident, what else could not be regarded as accidental by a mentally deranged person?

*5 "The hidden secrets": the acts of every person which remained a secret to the world as well as those affairs which came before the world only in their apparent form, but the intentions, aims and secret motives working behind them remained hidden from the people. On the Resurrection Day aII this will be laid bare and not only will the acts and deeds of every person be examined but it will also be seen what was his motive and intention and object of so acting. Likewise, it also remained hidden from the world, even from the doer of the act himself, what effects and influences of his act appeared in the world, to what extent they spread and for how long they continued to work. This secret too will be revealed on the Resurrection Day and it will be fully examined as to what were the consequences of the seed that a person sowed in the world, what fruit it bore and for how long it affected the later generations for better or far worse.

 

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*6 The words dhat ar-raj`e have been used for the sky. Literally raj`e means to return, but metaphorically this word is used for the rain in Arabic, for rain does not fall just once, but returns over and over again in the season and of season as well. Another reason for calling the rain raj `e is that vapour from the oceans of the earth and then falls back as rain on the sometimes out water rises as the same earth.

*7 That is, just as the falling of rain from the sky and the splitting of the earth to put out shoots is no jest but a serious reality, so also the news which the Qur'an gives that man has to return to his God is no jest but a definite and decisive reality and an unchangeable truth which has to be fulfilled.

*8 That is, these disbelievers are devising every kind of plan to defeat the invitation of the Qur'an; they wish to blow out this candle; they are creating aII sorts of doubts In the people's minds: they are inventing false accusations against the Prophet who has brought it, so as to frustrate his mission in the world and perpetuate the darkness of ignorance and unbelief which he is struggling so hard to remove.

*9 That is, "I am planning that none of their devices should succeed so that they are utterly defeated in their designs, and the light which they are trying their utmost to put out, spreads far and wide.

*10 That is, "Leave them for a while to have their will. Before long the result will be before them and they will realize how far their scheming has become successful against My plan.


Sadaqa Lllah

 

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APPENDIX 1 (In continuation of E.N 3 of At-Tariq)

APPENDIX 1
(In continuation of E.N 3 of At-Tariq)


In connection with our explanation of vv. 6-7 of Surah at-tariq, as given in E.N.3
A Doctor wrote to us.

“I have read your explanation carefully several times but have not been able to understand it fully. As far as the practical observation is concerned, the procreative fluid is produced by the tests. The fluid then empties into the epididymis, which leads into the vas deferens immediately before the vas enters the body of the prostate gland, where it is supplied with mucus and is discharged. How it issues forth from between the back-bone and the breast-bones, I have not been able to understand. However, control over it is exercise by a nervous system which is spread like a net-work between the breast-bone and the back-bone. But that too only to a certain extent; it is controlled by mucus of another gland located in the brain. But the question here relates to its issuing forth (which can only take place through a tube). I would request for a detailed commentary of this point. I have given you this trouble (for which I hope to be excused) only because you believe in scientific knowledge.

In reply to this we wrote in the issue of the Tarjuman al-Quran for November 1971:

“As you are a doctor you can better understand that although different parts of the body have their own separate functions, no part perform its function by itself but only in coordination with the other parts. No doubt, the seminal fluid is produced by the testes from where it is emitted through a particular channel. But if the stomach, liver, lungs heart, brain, kidney, etc are not performing their respective functions rightly, the system of the production of the seminal liquid and its emission cannot work by itself. Let us understand this by an example. Urine forms in the kidney, is emptied into the bladder from where it is discharged through the outlet of the urinary tract. But by what process ?
If the organs which produce blood and circulate it throughout the body are not functioning properly, can the kidney by itself separate those elements from the blood, which make up urine, and send it to the bladder?
That is why, the Quran does not say that the seminal fluid issues from the back-bone and the breast-bones, but has said:
“It issues forth from the part of the body which is located between the two”
This does not negate the fact that the production of the seminal fluid and its emission has a mechanism which functions through particular parts of the body, but it shows that this mechanism is not independent; it performs its function in consequence of the combined work of the organism place by Allah between the Sulb (back-bone) and the tara’ib (breast-bones)
That is why I have pointed out that the whole body is not involved in it, for even if the hands and feet are cut off, this system continues to work. However, if any one organ out of the principal organs located between he backbone and the breast – bone, is eliminate, the system cannot continue its function”

After reading the Question and the Answer, two doctors from two different places have provided some medical information which is given below:

“According to modern Embryology, it is an established fact that the testes in the focus, the glands which produce seminal fluid, are located close to the kidneys between the backbone and the breast bones, from where they gradually descend into the scrotum later. This happens before birth and sometimes a little after it. But even then the source of their nerves and veins remains the same, i.e between the backbone and the breast-bones. Even their artery shoots out from the aorta located close to the backbone and traversing the whole stomach supplies them with blood. Thus in fact, the testes are a part o the back, which on account of their inability to endure the high temperature of the body, have been transferred to the scrotum. Furthermore, although the seminal fluid is produced by the testes and stored in seminal vesicles yet its emission is motivated from between the backbone and the breast-bones. On simulation from the brain the trigger action causes seminal vesicles to contract and this causes ejaculating of the seminal fluid. Thus, it will be seen that the Qur’anic statement conforms to modern research of medical science on the subject..





http://www.tafheem.net/tafheem.html

 

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Surah 85. Al-Buruj

22 verses.

[ame="http://www.youtube.com/watch?v=G9xGCeIERlY&feature=player_embedded"]http://www.youtube.com/watch?v=G9xGCeIERlY&feature=player_embedded[/ame]

(85:1-9)

By the heaven with its impregnable castles; *1
by the Promised Day, *2
and by the witness and what is witnessed: *3
the people of the pit were destroyed
with fire abounding in fuel,
while they sat around it,
and were witnessing what they did to the believers. *4[/SIZE]
Against these they had no grudge except that they believed in Allah, the Most Mighty, the Most Praiseworthy,
to Whom belongs the dominion of the heavens and the earth. Allah witnesses everything. *5
​

*1 Literally: "By the heaven having constellations." Some of the commentators have interpreted it to mean the twelve signs of the zodiac in the heavens according to ancient astronomy, However, according to Ibn 'Abbas, Mujahid, Qatadah, Hasan Basri, Dahhak and Suddi it unplies the glorious stars and platters of the sky.

*2 That is, the Day of Resurrection.

*3 The commentators have expressed many different views about "the seer" and "that which is seen". In our opinion what fits in well with the context is that the seer is every such person who will witness the Day of Resurrection and that which is seen is the Resurrection itself, the dreadful scenes of which will be seen by aII This is the view of Mujahid. 'Ikrimah, Dahhak, lbn Nujaih and some other conunentators.

 

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*4 "The people of the ditch": those who had burnt the believers at stake and witnessed their burning themselves. "Doomed were...": cursed were they by God and they became worthy of Hell torment. On this an oath has been sworn by Three things:
(1) By the heaven having constellations,
(2)by the Day of Resurrection, which has been promised, and
(3) by the dreadful scenes of the Day of Resurrection and all those creatures who will witness those scenes. the first of these testifies to the truth that the Sovereign, Absolute Being Who is ruling over the glorious stars and planets of the universe, cannot allow this contemptible, insignificant creature called man to escape His grip. The second thing has been sworn by on the basis that the wicked people committed whatever tyranny they wanted to commit, but the Day of which men have been fore-warned is sure to come when the grievances of every wronged person will be redressed and every wrongdoer will be brought to book and punished. The third thing has been sworn by for the reason that just as these wicked people enjoyed witnessing the burning of the helpless believers, so will aII human beings on the Day of Resurrection witness how they are taken to task and burnt in Hell.

Several events have been mentioned in the traditions of the believers having been thrown into pits of blazing fire, which show that such tyrannies have been inflicted many a time in history.
One of the events has beets reported by Hadrat Suhaib Rumi from the Holy Prophet (upon whom be peace), saying that a king had a magician at his court who cm becoming old requested the king to appoint a boy who should learn magic from him. Accordingly the king appointed a boy. But the boy while going to the magician's place and coming hack home also started visiting on the way a monk (who was probably a follower of the Prophet Jesus) and being influenced by his teaching turned a believer. So much so that by his training he acquired miraculous powers. He would heal the blind and cure the lepers. When the king came to know that the boy had behaved in the Unity of God, he first put the monk to the sword: the» wanted to kill the boy, but no instrument and no device had any effect on him. At last, the boy said to the king:

"If you are bent upon killing me, shoot an arrow at me with the word: Bi-ismi Rahhil-ghulam (in the name of this boy's Lord) in front of the assembled people. and I shall die."

The king did as he was told and the boy died.
There upon the people cried out that they affirmed faith in the Lord of the boy. The courtiers told the king that the same precisely had happened which Ire wanted to avoid: the people had forsaken his religion and adopted the boy's religion. At this the king was filled with rage. Consequently, he got pits dug out along the roads, got them tilled with tire and ordered aII those who refused to renounce the new faith to he thrown into the tire. (Ahmad, Muslim. Nasa'i, TIrmidhi, Ibn Jarir. 'Abdur Razzaq. Ibn Abi Shaibah, Tabarani. 'Ahd hin Humaid)

The second event has been reported from Hadrat 'Ali. He says that a king of lean drank wine and committed adultery with his sister resulting in illicit relations between the two. When the secret became known, the king got the announcement made that God had permitted marriage with the sister.

When the people refused to believe in it, he started coercing them into accepting by different kinds of punishment; so much so that he began to cast into the pits of fire every such person who refused to concede it.

According to Hadrat 'AIi, marriage with the prohibited relations among the fire worshippers has begun since then (Ibn Jarir).
The third event has been related by lbn 'Abbas probably on the basis of the Israelite traditions, saying that the people of Babylon had compelled the children of Israel to give up the religion of the Prophet Moses (peace he upon him: so much so that they cast into pits of fire aII those who refused to obey. Ibn Jarir, 'Ahd bin Humaid).

The best known event, how ever, relates to Najran. which has been related by Ibn Hisham, Tabari. Ibn Khaldun. the author of Mujam al-Buldan and other Islamic historians. Its resume is as follows: Tuban Asad Abu Karib, king of Himyar (Yaman), went to Yathrib once where he embraced Judaism under the influence of the Jews, and brought two of the Jewish scholars of Bani Quraizah with him to Yaman. There he propagated Judaism widely. His son Dhu Nuwas succeeded him and he attacked Najran which was a stronghold of the Christians in southern Arabia so as to eliminate Christianity and make the people accept Judaism. Ibn Hisham says that these people were true followers of the Gospel of the Prophet Jesus) In Najran he invited the people to accept Judaism but they refused to obey. There upon he caused a large number of the people to he burnt in the ditches of fire and slew many others with the sword until he had killed nearly twenty thousand of them. Daus Dhu Tha laban an inhabitant of Najran escaped and went. according to one tradition. to the Byzantine emperor, and according to another. to the Negus king of Abyssinia, and told him what had happened

According to the first tradition, the emperor wrote to the king of Abyssinia, and according to the second, the Negus requested the emperor to provide him with a naval force. In any case; an Abyssinian army consisting of seventy thousand soldiers under a general called Aryat, attacked Yaman, Dhu Nuwas was killed, the Jewish rule came to an end, and Yaman become a part of the Christian kingdom of Abyssinia.-

The statements of the Islamic historians are not only confirmed by other historical means but they also give many more details.

Yaman first came under the Christian Abyssinian domination in 340 A.D. and this domination continued till 378 A.D.
The Christian missionaries started entering Yaman in that period. About the same time, a man named Faymiyun (Phemion), who was a righteous, earnest, ascetic man and possessed miraculous powers, arrived in Yaman and by his preaching against idol-worship converted the people of Najran to Christianity. These people were ruled by three chiefs: Sayyid, who was the principal chief like the tribal elders and responsible for external affairs, political agreements and command of the forces, 'Aqib, who looked after the internal affairs and Usquf (Bishop), the religous guide.

In southern Arabia Najran commanded great importance, being a major trade and industrial center with tussore, leather and the armament industries. The well-known Yarnanite wrapper and cloak (hulls Yamani) was also manufactured here.

On this very basis, Dhu Nuwas attacked this important place not only for religious but also for political and economic reasons. He put to death Harithah (called Arethas by the Syrian historians), Sayyid of Najrain, killed his two daughters in front of his wife Romah and compelled her to drink their blood and then put even her to death. He took out the bones of Bishop Paul from the' grave and burns them, and ordered women, men, children, aged people, priests and monks, all to be thrown into the pits of fire.

The total number of the people thus killed has been estimated between twenty and forty thousand.

This happened in October, 523 A.D. At last, in 525 A.D. the Abyssinians attacked Yaman and put an end to Dhu Nuwas and his Himyarite kingdom. This is confirmed by the Hisn Ghurab inscription which the modern archaeologists have unearthed in Yaman.
In several Christian writings of the 6th century A.D. details of the event relating to the people of the ditch" have been given, some of which are contemporary and reported from eye-witnesses. Authors of three of these books were contemporaries with the event. They were Procopeus, Cosmos Indicopleustis, who was translating Greek book of Ptolemy under command of the Negus Elesboan at that time and resided at Adolis, a city on the sea-coast of Abyssinia, and Johannes Malala froth whom several of the later historians have related this event. After this, Johannes of Ephesus (d. 585 A.D) has related the story of the persecution of the Christians of Najran in his history of the Church from a letter of Bishop Mar Simeon who was a contemporary reporter of this event. Mar Simeon wrote this letter to Abbot von Gabula; in it Simeon has reported this event with reference to the statements of the Yarnanite eye-witnesses present on the occasion. This letter was published in 1881 A.D from Rome and in 1890 A.D. in the memoirs of the martyrs of Christianity Jacobian Patriarch Dionysius and Zacharia of Mitylene have in their Syriac histories also related this event. Ya`qub Saruji also in his book about the Christians of Najran has made mention of it.

Bishop Pulus of Edessa's elegy on those who perished in Najran, is still extant. An English translation of the Syriac kitab al-Himyarin (Book of the Himyarites) was published in 1924 from London, which confirms the statements of the Muslim historians.

In the British Museum there are some Abyssinian manuscripts relating to that period or a period close to it, which support this story. Philby in his travelogue entitled "Arabian Highlands", writes: Among the people of Najran the place is still well known where the event of the people of the ditch (ashab al-ukhdud) had taken place.

Close by Umm Kharaq there can still be seen some pictures carved in the rocks, and the present day people of Najran also know the place where the cathedral of Najran stood.

The Abyssinian Christians after capturing Najran had built a church here resembling the Ka`bah, by which they wanted to divert pilgrimage from the Ka`bah at Makkah to it.

Its priests and keepers wore turbans and regarded it as a sacred sanctuary. The Roman empire also sent monetary aid for this "ka`bah". The priests of this very "Ka`bah" of Najran had visited the Holy Prophet (upon whom be Allah's peace and blessings) under the leadership of their Sayyid, `Aqib and Bishop for a discussion with him and the famous event of the mubahala (trial through prayer) took place as referred to in Al-Imran: 61. (For details. see E.N.'s 29 and 55 of Al-Imran)

*5 In these verses those of Allah Almighty's attributes have been mentioned on account of which He alone deserves that one should believe in Him, and the people who feel displeased at one's believing in Him, are wicked and unjust.

 

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(85:10-11)

Surely those who tormented the believing men and the believing women and then did not repent, theirs shall be the chastisement of Hell, and theirs shall be the chastisement of burning. *6 As for those who believed and acted righteously, theirs shall be Gardens beneath which rivers flow. That is the great triumph.

*6 "Punishment by burning" has been mentioned separately from the torment of Hell because they had burnt the oppressed people to death by casting them into the pits of fire. Probably this will be a different and severer kind of fire from the fire of Hell in which those people will be burnt.

​

​

 

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(85:12-22)
Stern indeed is your Lord’s punishment. He it is Who creates for the first time and He it is Who will create again,and He is the Ever Forgiving, the Most Loving – the Lord of the Glorious Throne, the Executor of what He wills. *7 Has the story of the armies reached you, the armies of Pharaoh and Thamud? *8 The unbelievers are indeed engaged in denying it, calling it a lie, although Allah surrounds them. Nay; but this is a glorious Qur’an, inscribed on a well-guarded Tablet. *9

*7 "He is All-Forgiving": If a person repents and reforms himself, he can hope to be received by AIlah in His mercy. "He is All-Loving", i.e. He has no emnity with His creatures that he would subject them to torment without any reason, but He loves the creatures He has created and punishes them only when they do not give up the attitude of rebellion against Him. "Owner of the Throne" means that He alone is the Ruler of the Kingdom of the Universe: no one who is a rebel can escape His grip and punishment The mention of His being "Exalted" is meant to warn man for his meanness when he adopts an attitude of arrogance against such a Being. Last of aII, "He is Doer of whatever He wills": no one in the entire universe has the power to obstruct and resist what Allah wills to do.

*8 The address is directed to the people who in their false pride of having powerful hosts, are breaking the law of God on His earth. They are being warned. as if to say: "Do you know what evil fate was stet before by those who broke the hounds set by AIIah on the strength of the power of their hosts'"

*9 That is, "The writ of the Qur'an is unchangeable and imperishable. It is inscribed in the Preserved Tablet of God. which cannot he corrupted in any way Whatever is written in it, has to be fulfilled: even the whole world together cannot avert its fulfilment.

Sadaqa Lllah

 

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Surah 84. Al-Inshiqaq

25 Verses


from verse 1 to 15

(84:1) When the sky is rent asunder
and hearkens to the command *1 of its Lord, doing what it should;
and when the earth is stretched out *2
and casts out what is within it and is emptied, *3
and hearkens to the command of its Lord, doing what it should. *4
O man, you are striving unto your Lord *5 and you will meet Him.
Whoever is given the Record in his right hand
shall be called to an easy accounting, *6
and shall return to his people joyfully. *7
But he who is given the Record behind his back, *8
shall cry for “perdition,”
and will enter the Blazing Fire.
He used to live joyfully among his people, *9
thinking he would never revert (to Us).
(84:15) But no; (how would he not revert)? His Lord was ever watching him. *10
​

 

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*1 Literally: "... and hears its Lord's Conmtand." However, according to Arabic usage adhina lahu dces not only mean: "He heard the Command but it means: "Hearing the Command he carried it out promptly like an obedient servant. "


*2 "When the earth is spread out": when the oceans and rivers are filled up, the mountains are crushed to pieces and scattered away, and the earth is levelled and turned into a smooth plain.
In Surah Ta Ha, the same thing has been expressed, thus: "He will turn the earth into an empty level plain, wherein you will neither see any curve nor crease." (vv 106-107)

Hakim in Mustadrak has related through authentic channels on the authority of Hadrat Jabir bin 'Abdullah a saying of the Holy Prophet (upon whom be peace) to the effect:

"On the Resurrection Day the earth will be flattened out and spread out like the table-cloth; then there will hardly be room on it for men to place their feet."

To understand this saying one should keep in mind the fact that on that Day aII men who will have been born from the first day of creation till Resurrection, will be resurrected simultaneously and produced in the Divine Court. For gathering together such a great multitude of the people it is inevitable that the oceans, rivers, mountains, jungles, ravines and aII high and low areas be levelled and the entire globe of the earth be turned into a vast plain so that aII individuals of human race may have room on it to stand on their feet.

*3 That is, it will throw out aII dead bodies of men and also the traces and evidences of their deeds lying within it. so that nothing remains hidden and buried in it.


*4 Here, it has not been expressly told what will happen when such and such an event takes place, for the subsequent theme by itself explains this, as if to say:
"O man, you are moving towards your Lord and are about to meet Him; you will be given your conduct book; and rewarded or punished according to your deeds."

*5 That is, "You may if you so like think that alI your efforts and endeavours in the world are confined to worldly life and motivated by worldly desires, yet the truth is that you are moving, consciously or unconsciously, towards your Lord and you have ultimately to appear before Him in any case.."


*6 That is, his reckoning will be less severe: he will not be asked why he had done such and such a thing and what excuses he had to offer for it. Though his evil deeds also will be there alongwith his good deeds in his records, his errors will be overlooked and pardoned in view of his outweighing good deeds . ln the Holy Qur'an, for the severe reckoning of the wicked people the words su-al-hisab (heavy reckoning) have been used (Ar-Ra'd: 181, and concerning the righteous it has been said: "From such people We accept the best of their deeds and overlook their evils." (AI-Ahqaf: 16).
The explanation of it given by the Holy Prophet (upon whom be peace) has been related in different words by lmam Ahmad Bukhari, Muslim, Tirmidhi, Nasa'i, Abu Da'ud, Hakim, Ibn Jarir, `Abd bin Humaid, and Ibn Marduyah on the authority of Hadrat 'A'ishah.
According to one of these traditions the Holy Prophet (upon whom be peace) said: "Doomed will be he who is called to account for his deeds. Hadrat 'A'ishah said: O Messenger of AIIah, has not AIlah said: 'He whose record is given in his right hand shall have an easy reckoning?'

The Holy Prophet replied: That is only about the presentation of the deeds, but the one who is questioned would be doomed." In another tradition Hadrat 'A'ishah has related:
"I once heard the Holy Prophet supplicate during the prayer, thus: O God, call me to a light reckoning. When he brought his Prayer to conclusion, I asked what he meant by that supplication.

He replied: Light reckoning means that one's conduct book will be seen and one's errors will be overlooked. O 'A'ishah, the one who is called to account for his deeds on that Day, would be doomed.

*7 "His kinsfolk": his family and relatives and companions who will have been pardoned even like himself.


*8 In Surah Al Haaqqah: 25, it was said that his record will be given him in his left hand but here "behind his back. ! This will probably be for the reason that he would already have lost aII hope that he would be given his record in his right hand, for he would be well aware of his misdeeds and sure to receive his record in his left hand. However, in order to avoid the humiliation of receiving it iu the left hand, in front of all mankind, he will withdraw his hand behind and so would receive it 'behind his back."


*9 That is, his way of life was different from that of God's righteous men, about whom in Surah At-Tur: 26, it has been said that they lived among their kinsfolk in fear and dread of God, i.e. they fear lest they should ruin their own Hereafter on account of their absorption in the love of children and endeavours for the sake of their well-being and prosperity in the world. On the contrary, this they lived a life free from every care and worry and helped his children and kinsfolk also to enjoy life fully, no matter what wicked and inunoral methods he had to use to procure the means of enjoyment, how he had to usurp the rights of others and transgress the bounds set by AIIah for the sake of the worldly pleasures.

*10

That is, it​

was against God's justice and His wisdom that He should overlook the misdeeds that he was committing and should not summon him before Himself to render his account of the deeds.​

 

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Tafheem ul Quran Chapter : 83. Al-Mutaffifi

[ame="http://www.youtube.com/watch?v=8mIsKWQe6u0"]http://www.youtube.com/watch?v=8mIsKWQe6u0[/ame]36 verses


(83:1-6)

Woe to the stingers; *1
those who, when they take from others by measure, take their full share; *2
but who, when they measure or weigh for others, give less than their due.
Do they not realise that they will be raised to life
on a Great Day, *3
a Day when mankind will stand before the Lord of the Universe?

*1 In the original the word mutaffifin has been used, which is derived from tatfif, a word used for an inferior and base thing in Arabic. Terminologically, tatfif is used for giving short weight and short measure fraudulently, for the person who acts thus while measuring or weighing, does not defraud another by any substantial amount, but skimps small amounts from what is due to every customer cleverly, and the poor customer does not know of what and of how much he is being deprived by the seller.


*2 At several places in the Qur'an giving of short measure and weight has been condemned and measuring fully and weighing rightly has been stressed. In Surah AI-An'am, it has been enjoined: "You should use a full measure and a just balance. We charge one only with that much responsibility that one can bear." (v. 152). In Surah Bani Isra'il it has been said: "Give full measure when you measure and weigh with even scales." (v. 35). In Surah Ar-Rehman it has been stressed: Do not upset the balance: weigh with equity and do not give short weight." (vv. 8-9).

The people of the Prophet Shu`aib were punished for the reason that the evil of giving short measure and weight had become widespread among them and in spite of his counsel and advice they did not refrain from it.

*3 "A Great Day": the Day of Resurrection when all men and jinn will be called to account together in the Divine Court and decisions of vital importance will be made pertaining to rewards and punishments
​

 

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(83:7-17)

No indeed! *4 Verily the deeds of the wicked are in the Record locked up in the prison-house! *5
And how would you know what the Record of the prison-house is?
It is a Book inscribed
Woe, then, to those that give the lie,
those that give the lie to the Day of Recompense
Yet none gives the lie to it except the transgressor immersed in sin;
who, when Our verses are recited to him, *6 says: “Mere tales of olden times!”
No indeed! The truth is that their hearts have become rusted on account of their evil deeds. *7
No indeed! On that Day they will be screened off from seeing their Lord, *8
and then they shall enter Hell,
whereafter they will be told: “This is what you used to give the lie to.”

::::::

*4 That is, "These people are wrong in thinking that they will be let off without being called to account when they have committed such and such crimes in the world. "

*5 The word sijjin in the original is derived from sijn (a prison) and the explanation of it that follows shows that it implies the general Register in which the actions and deeds of the people worthy of punishment are being recorded.

*6 "Our Revelations": those verses in which news of the Day of Recompense has been given.

*7 That is, they have no good reason for regarding the meting out of rewards and punishments as unreal. What has made them say this, is that their hearts have become rusty because of their sins; therefore, a thing which is thoroughly reasonable appears unreal and unreasonable to them. The explanation of this rust as given by the Holy Prophet (upon whom be peace) is as follows:
"When a servant commits a sin, it marks a black stain on his heart. If he offers repentance, the stain is washed off, but if he persists in wrongdoing. it spreads over the whole heart."

(Musnad Ahmad, Tirmidhi, Nasa'i, Ibn Majah, Ibn Jarir, Hakim, Ibn Abi Hatim, Ibn Hibban and others).

*8 That is, these people will remain deprived of the vision of Allah with which the righteous will be blessed. (For further explanation, see E.N. 17 of Al - Qiyamah).

 

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83:18-28)

No indeed! *9 Verily, the deeds of the virtuous shall be in the record of the exalted ones. And what do you know what the Record of the exalted ones is? It is a Book inscribed, which the angels placed near Allah to safeguard. Verily the virtuous shall be in Bliss; resting on couches, looking around. You shall see upon their faces the glow of bliss.
They will be served a drink of the finest sealed wine, *10whose seal is musk – so let all aspirants aspire after that – a wine whose mixture is Tasnim, *11a fountain at which the chosen ones shall drink.

::::

*9 That is, they are wrong in thinking that there is going to be no meting out of rewards and punishments.

*10 One meaning of the words khltamu-hu misk is that the vessels containing the wine will carry the seal of musk instead of clay or wax. Accordingly the verse means: This will be the choicest kind of wine, which will be superior to the wine flowing in the canals, and it will be served by the attendants of Paradise in vessels sealed with musk to the dwellers of Paradise.
Another meaning also can be: When that wine will pass down the throat, its final effect will be of the flavour of musk. This state is contrary to the wines of the world which give out an offensive smell as soon as the bottle opens and one feels its horrid smell even while drinking and also when it passes down the throat.

*11 "Tasnim ".: height. Thus, Tasnim will be a fountain flowing down from a height.