(قُتِلَ الإِنسَـنُ مَآ أَكْفَرَهُ)
(17. Qutila mankind! How ungrateful he is!)
(مِنْ أَىِّ شَىْءٍ خَلَقَهُ)
(18. From what thing did He create him)
(مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ)
(19. From a Nutfah He created him and then set him in due
proportion.)
(ثُمَّ السَّبِيلَ يَسَّرَهُ)
(20. Then He made the path easy for him.)
(ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ)
(21. Then He causes him to die and puts him in his
grave.)
(ثُمَّ إِذَا شَآءَ أَنشَرَهُ)
(22. Then when it is His will, He will resurrect him.)
(كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ)
(23. Nay, but has not done what He commanded him.)
(فَلْيَنظُرِ الإِنسَـنُ إِلَى طَعَامِهِ)
(24. Then let man look at his food:)
(أَنَّا صَبَبْنَا الْمَآءَ صَبّاً)
(25. We pour forth water in abundance.)
(ثُمَّ شَقَقْنَا الاٌّرْضَ شَقّاً)
(26. And We split the earth in clefts.)
(فَأَنبَتْنَا فِيهَا حَبّاً)
(27. And We cause therein Habb to grow,)
(وَعِنَباً وَقَضْباً)
(28. And grapes and Qadb,)
(وَزَيْتُوناً وَنَخْلاً)
(29. And olives and date palms,)
(وَحَدَآئِقَ غُلْباً)
(30. And Ghulb Hada'iq,)
(وَفَـكِهَةً وَأَبّاً)
(31. And fruits (Fakihah) and herbage (Abb).)
(مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ)
(32. A provision and benefit for you and your cattle.)
The Refutation against Whoever denies Life after Death
Allah rebukes those who deny the Resurrection and the
Final Gathering.
﴿قُتِلَ الإِنسَـنُ مَآ أَكْفَرَهُ
﴾
(Qutila mankind!) Ad-Dahhak reported from Ibn `Abbas that
he said,
﴿قُتِلَ الإِنسَـنُ﴾
(Qutila mankind!) "May man be cursed.'' Abu Malik
also made a similar statement. He said, "This refers to the rejecting type
of man, due to his abundant denial without any supporting argument. Rather he
denies simply because he thinks it is farfetched and because he lacks knowledge
of it.'' Ibn Jurayj said,
﴿مَآ أَكْفَرَهُ﴾
(How ungrateful he is!) "This means none is worse in
disbelief than he is.'' Qatadah said,
﴿مَآ أَكْفَرَهُ﴾
(How ungrateful he is!) "This means none is more
cursed than he is.'' Then Allah explains how He created him from something
despised and that He is able to bring him back to life just as He created him
initially. Allah says,
﴿مِنْ أَىِّ شَىْءٍ خَلَقَهُ
- مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ ﴾
(From what thing did He create him From a Nutfah He
created him, and then set him in due proportion.) meaning, He decreed his life
span, his sustenance, his deeds, and whether he would be miserable or happy.
﴿ثُمَّ السَّبِيلَ يَسَّرَهُ
﴾
(Then He made the path easy for him.) Al-`Awfi reported
from Ibn `Abbas, "Then He made his coming out of his mother's belly easy
for him.'' This was also said by `Ikrimah, Ad-Dahhak, Abu Salih, Qatadah,
As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said,
"This is similar to Allah's statement,
﴿إِنَّا هَدَيْنَـهُ السَّبِيلَ
إِمَّا شَاكِراً وَإِمَّا كَفُوراً ﴾
(Verily, We guided him on the path, he is either grateful
or ungrateful.) (76:3) meaning, We explained it to him, clarified it, and made
it easy for him to act upon.'' Al-Hasan and Ibn Zayd both said the same. This
is the most correct view and Allah knows best. Concerning Allah's statement,
﴿ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ
﴾
(Then He causes him to die and puts him in his grave.)
After creating man, Allah causes him to die and makes him the inhabitant of a
grave. Allah said;
﴿ثُمَّ إِذَا شَآءَ أَنشَرَهُ
﴾
(Then when it is His will, He will resurrect him.)
meaning, He resurrects him after his death and this is called Al-Ba`th
(resurrection) and An-Nushur (resuscitation).
﴿وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ
مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ ﴾
(And among His signs is this that He created you from
dust, and then behold, you are human beings scattered.) (30:20)
﴿وَانظُرْ إِلَى العِظَامِ كَيْفَ
نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا﴾
(And look at the bones, how We bring them together and
clothe them with flesh.) (2:259) In the Two Sahihs it is narrated by way of
Al-A`mash from Abu Salih, from Abu Hurayrah that the Prophet said,
«كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ،
مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّب»
(All of the Sons of Adam (men) will decay except for the
bone of coccyx (tailbone). From it he (man) was created and by it he will be
reconstructed.)'' Concerning Allah's statement,
﴿كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ
﴾
(Nay, but has not done what He commanded him.) Ibn Jarir
said, "Allah is saying, `Nay, the matter is not as this disbelieving man
says. He claims that he has fulfilled Allah's right upon him regarding himself
and his wealth.
﴿لَمَّا يَقْضِ مَآ أَمَرَهُ﴾
(But he has not done what He commanded him.) Allah is
saying that man has not fulfilled for his Lord the obligations that were
imposed upon him.'' What seems apparent to me of its actual meaning -- and
Allah knows best -- is that the Ayah
﴿ثُمَّ إِذَا شَآءَ أَنشَرَهُ
﴾
(Then when it is His will, He will resurrect him.) means,
He will resurrect him.
﴿كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ
﴾
(Nay! But he has not done what He commanded him.) means,
He has not done it (resurrected them) as of yet, until the time period has
expired and the extent of the earthly life of humanity is complete, according
to the lives of all whom Allah has written it to exist from the time they are
brought into existence into the world. Verily, Allah has decreed the existence
of mankind, and its duration, therefore, when that is finished with Allah, He
resurrects the creatures and repeats their creation just as He initially
created them.
The Growth of the Seed and Other Things is a Proof of
Life after Death
﴿فَلْيَنظُرِ الإِنسَـنُ إِلَى
طَعَامِهِ ﴾
(Then let man look at his food) This is a call to reflect
upon Allah's favor. It also contains an evidence in the vegetation's coming to
life from the lifeless earth, that the bodies can be brought to life after
being decayed bones and scattered dust.
﴿أَنَّا صَبَبْنَا الْمَآءَ صَبّاً
﴾
(We pour forth water in abundance.) meaning, `We sent it
down from the sky to the earth.'
﴿ثُمَّ شَقَقْنَا الاٌّرْضَ شَقّاً
﴾
(And We split the earth in clefts.) meaning, `We cause it
(the water) to settle in it (the earth), and it enters into its boundaries, and
mingles with the parts of the seeds that are left in the earth. From this the
seeds grow, rise up and appear on the surface of the earth (in the form of
vegetation).'
﴿فَأَنبَتْنَا فِيهَا حَبّاً
- وَعِنَباً وَقَضْباً ﴾
(And We cause therein Habb to grow. And grapes and Qadb,)
Al-Habb refers to all types of seeds (or grains). Grapes are well-known.
Al-Qadb are the moist (green) herbal plants that animals graze on. It is also
called Al-Qat. Ibn `Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this.
Al-Hasan Al-Basri said, "Al-Qadb is fodder.''
﴿وَزَيْتُوناً﴾
(And olives) It is well-known, and it is a food just as
its juice is a food. It is eaten for breakfast and used as an oil.
﴿وَنَخْلاً﴾
(And date palms,) It (i.e., its fruit) is eaten as Balah,
Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates
that range from unripe, ripe and dried in their textures. Its juice is also
extracted to make pulpy fruit drinks and vinegar.
﴿وَحَدَآئِقَ غُلْباً ﴾
(And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and
Qatadah both said, "Ghulb are gardens of date palms that are thick and
handsome.'' Ibn `Abbas and Mujahid both said, "It means everything that is
gathered and collected.'' Allah said,
﴿وَفَـكِهَةً وَأَبّاً ﴾
(And fruits (Fakihah) and herbage (Abb).) Fakihah
includes every type of fruit. Ibn `Abbas said, "Al-Fakihah is everything
that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing
animals and not people.'' In one narration reported from him he said, "It
is the grass for the livestock animals.'' Abu `Ubayd Al-Qasim bin Sallam
reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked
about Allah's statement,
﴿وَفَـكِهَةً وَأَبّاً ﴾
(And fruits (Fakihah) and herbage (Abb).) and he said,
`What sky would shade me and what earth would carry me if I said about the Book
of Allah that which I did not have knowledge of.' '' hIn reference to what Ibn
Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited
﴿عَبَسَ وَتَوَلَّى ﴾
(He frowned and turned away.) then when he reached this
Ayah
﴿وَفَـكِهَةً وَأَبّاً ﴾
(And fruits (Fakihah) and herbage (Abb).) he said, `We
already know what Al-Fakihah is, but what is Al-Abb' Then he said, `By your
life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to
ask about).''' This report has an authentic chain of narration. More than one
person has narrated it from Anas. The meaning of the narration is that `Umar
wanted to know how it looks, its type and its exact description, because he
(`Umar) and everyone who reads this Ayah knows that it is one of the plants
that grows from the earth. This is clear due to the Allah's saying,
﴿فَأَنبَتْنَا فِيهَا حَبّاً
- وَعِنَباً وَقَضْباً - وَزَيْتُوناً وَنَخْلاً - وَحَدَآئِقَ غُلْباً - وَفَـكِهَةً
وَأَبّاً ﴾
(And We cause therein the Habb to grow. And grapes and
Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and
herbage (Abb).) And then He says,
﴿مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ
﴾
(A provision and benefit for you and your cattle.)
meaning, a means of livelihood for you all and your cattle in this life until
the (coming of) the Day of Judgement.