By the Mount, that is, the [name of the] mountain on which God spoke to Moses,
By the Mount, that is, the [name of the] mountain on which God spoke to Moses,
Allah swears that the Coming of Torment is Near
Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of `Isa. A mount that does not have trees is called Jabal, not Tur. Allah said,
(And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said,
فِى رَقٍّ مَّنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ
(In parchment unrolled. And by Al-Bayt Al-Ma`mur.) In the Two Sahihs it is confirmed that the Messenger of Allah said in the Hadith about Al-Isra', after ascending to the seventh heaven:
«ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِم»
(Then, I was taken to Al-Bayt Al-Ma`mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma`mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka`bah. Al-Bayt Al-Ma`mur is the Ka`bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma`mur. It was Ibrahim who built the Ka`bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma`mur is parallel to the Ka`bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-`Izzah. And Allah knows best. The statement of Allah the Exalted,
(And by the roof raised high.) Sufyan Ath-Thawri, Shu`bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin `Ar`arah, from `Ali bin Abi Talib:
(And by the roof raised high) "Meaning the heaven.'' Sufyan added, "Then `Ali recited,
وَجَعَلْنَا السَّمَآءَ سَقْفاً مَّحْفُوظاً وَهُمْ عَنْ ءَايَـتِهَا مُعْرِضُونَ
(And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)'' Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted,
(And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah,
وَإِذَا الْبِحَارُ سُجِّرَتْ
(And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa`id bin Al-Musayyib from `Ali bin Abi Talib. It was also reported from Ibn `Abbas, and it is the view of Sa`id bin Jubayr, Mujahid, `Abdullah bin `Ubayd bin `Umayr and others. Qatadah said, "Masjur is the `filled sea.''' Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled.'' Allah's statement;
إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ
(Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah;
مَّا لَهُ مِن دَافِعٍ
(There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja`far bin Zayd Al-`Abdi said, "One night, in Al-Madinah, `Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. `Umar stood quietly, listening to his recitation; the man was reciting,
(By At-Tur), until he reached the Ayah,
إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَّا لَهُ مِن دَافِعٍ
(Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) `Umar said, `By the Lord of the Ka`bah, this is a true vow.' `Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness.'' May Allah be pleased with `Umar.
Describing the Day of Torment, the Day of Resurrection
يَوْمَ تَمُورُ السَّمَآءُ مَوْراً
(On the Day when Tamur the heaven Mawr) Ibn `Abbas and Qatadah said: "Shaking violently.'' Also from Ibn `Abbas, "Split.'' Mujahid said: "Spin violently.'' Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other.'' This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said,
وَتَسِيرُ الْجِبَالُ سَيْراً
(And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind,
فَوَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
(Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them,
الَّذِينَ هُمْ فِى خَوْضٍ يَلْعَبُونَ
(Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest,
(The Day when they will be pushed down by force) meaning, they will be violently driven and shoved,
إِلَى نَارِ جَهَنَّمَ دَعًّا
(to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha`bi, Muhammad bin Ka`b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire.'' Allah said,
هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ
(This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them,
أَفَسِحْرٌ هَـذَا أَمْ أَنتُمْ لاَ تُبْصِرُونَ اصْلَوْهَا
(Is this magic or do you not see Enter therein) meaning, enter the Fire, `which will encircle you from every direction,'
فَاصْبِرُواْ أَوْ لاَ تَصْبِرُواْ سَوَآءٌ عَلَيْكُمْ
(and whether you are patient of it or impatient of it, it is all the same.) `whether you endure its torment and afflictions or not, you will never avert it or be saved from it,'
إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
(You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.
إِنَّ الْمُتَّقِينَ فِى جَنَّـتٍ وَنَعِيمٍ - فَـكِهِينَ بِمَآ ءَاتَـهُمْ رَبُّهُمْ وَوَقَـهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ
Tur means a mountain, and at-Tur the particular mountain on which Allah had blessed the Prophet Moses with the Prophet hood.
In ancient times the books and writings which were meant to be preserved for long were written on the skin of deer instead of the paper. This skin was especially prepared for writing as a thin and fine parchment and was called raqq terminologically. The Jews and Christians in general wrote the Torah, Psalms, the Gospels and the Prophets' Books on this same raqq so that they would endure. Here, by "an open Book" is implied the same collection of the holy scriptures which the followers of the Book possessed. It has ban described as "an open Book" because it was not extinct; it was read and one could easily find out what was written in it.
According to Hadrat Hasan Basri, "the inhabited House" implies the House of Allah, the Ka`bah, which is never without its visitors and pilgrims at any time of the day and night. However, Hadrat `Ali, Ibn `Abbas, `Ikrimah, Mujahid, Qatadah, Dahhak, Ibn Zaid and other commentators have stated that it implies the Bait-al-ma 'mur (the inhabited House) which the Holy Prophet referred to in connection with his Mi'raj (Ascension), against the wall of which he had seen the Prophet Abraham reclining. Mujahid, Qatadah and Ibn Zaid say that just as the Ka`bah is the center and place of refuge for all God-worshipers, so is there in every heaven a similar Ka`bah for its dwellers which occupies a similar central position for the worshipers of Allah there. One of these Ka`bahs was the one against the wall of which the Holy Prophet had seen the Prophet Abraham reclining on the occasion of the Mi'raj; and with it the Prophet Abraham had a natural affinity, for he himself was the founder of the Ka`bah of the earth. In view of this explanation, this second commentary does not go against the commentary given by Hadrat Hasan Basri, but if both are read together, we can understand that here the oath has not been sworn only by the Ka'bah of the earth, but it also includes an oath by all the Ka'bahs that are there in the entire Universe.
"The elevated roof : the sky which seems to be spread over the earth like a vault; here this word has been used for the entire Universe. (For explanation, sec E.N. 7 of Surah Qaf).
Several meanings have ban given of the word al-bahr-il-masjur as used in the original. Some commentators have taken it in the meaning of "full of fire"; sonic take it in the sense of "empty and un-occupied", the water of which might have sunk into the earth; some take it in the meaning of "restricted and confined", by which they imply that the ocean has ban restrained so that its water neither sinks into the earth nor spreads over the land to drown all its dwellers. Some have taken it in the meaning of mixed and blended because in it swat and saline, warm and cold, water is mixed together; and sonic take it in the meaning of brimful and surging. The first two of these meanings bear no relevance to the context. These two states of the ocean-splitting of the bottom of the ocean and sinking of its water into the earth and then its being filled with fire-will appear on the Day Of Resurrection, as mentioned in Surah Takvir: 6 and Infitar: 3. These states of the future do not exist at present and therefore cannot be sworn by to convince the people of today of the occurrence of the Hereafter. Therefore, here al-bahr il-masjur can be taken only in the meaning of confined, mixed, brimful and surging.
This is that truth for which an oath has been sworn by the five things. 'The torment of your Lord" implies the Hereafter, for it will be a torment for those who deny that it will come. That is why it has been called "the torment of your Lord" instead of the Resurrection, or the Hereafter, or the Day of Retribution. Now let us consider how the flue things by which an oath has been sworn point to ita occurrence.
Mount Tur is the place where a decision was taken to exalt an oppressed nation and to abase an oppressive nation, and this decision was taken not on the basis of a physical law but on the basis of a Moral Law and the Law of ' Retribution. Therefore, Mount Tur has been presented as a symbol for the Hereafter. It implies that the decision of exalting a helpless nation like the children of Israel and the drowning of a powerful and mighty ruler like the Pharaoh along with his hosts, which was taken in a quiet and listless night on the Mount Tur, is proof of the fact how the nature of the Kingdom of the Universe demands that man who has been endowed with powers and authority, should be subjected to moral accountability and rewarded and punished accordingly, and for meeting this demand adequately a Day of Reckoning is necessary when the whole of mankind should be gathered together and called to account for its deeds. (For further explanation, see E.N. 21 of Surah Adh-Dhariyat).
The holy scriptures have' been sworn by because all the Prophets who came to the world from the Lord of the Universe and the Books they brought gave the same one news in every age which the Prophet Muhammad (upon whom be Allah's peace) is giving, i.e. that all humans of the former and latter generations will one day be resurrected and presented before their God and rewarded and punished according to their deeds. There has been no heavenly Book that fails to proclaim that this life is not the only life, that man will not end in the dust after death and that there will be both accountability and reckoning.
"The inhabited House" has been sworn by for the reason that in those days the building of the Holy Ka'bah was a great sign, particularly for the Arabs, which pointed to the truthfulness of Allah's Prophets and to the fact that they were supported by Allah Almighty's far-reaching wisdom and great power. 2,500 years before the revelation of these verses a person happens to visit these barren and uninhabited mountains, without any army or worldly provision, leaving behind a wife and a suckling child devoid of material support. Then, some time later the same man returns and builds at this desolate place a house for the worship of Allah and gives a call to the people to come and visit that house as pilgrims. This same structure and the call are so fervently received that the House becomes the center of the entire population of Arabia. People respond to the call enthusiastically and are drawn from every corner of the country to the House in a spirit of devotion and dedication. For 2,500 years this House continues to remain such a sanctuary of peace that while blood is shed in the country around it, none can dare raise his hand against another as soon as people enter its sacred boundaries; and then because of this very House Arabia is blessed with four months of such total peace every year when caravans travel in full safety, trade flourishes and markets are held. Then the House inspired such awe that during this whole period no tyrant could ever look towards it with an evil intention, and whoever dared do so was so seized by Allah's wrath that he became an object of warning for others. Such a miracle had been witnessed by the people themselves only 45 years before the revelation of these verses, and many of those who had witnessed it wore still present and living in the city at the time when these verses were being recited to the people of Makkah. What greater proof could be there of the fact that the Prophets of God never uttered empty words? They see with their eyes that which others do not see; they talk freely of such realities as cannot be comprehended by others by intellect; they engage at times in works which might be viewed as madness by the contemporary world but which might strike with amazement the people coming centuries afterwards. When men of such caliber have unanimously been giving in every age the news that Resurrection shall occur and accountability shall take place, it would be sheer madness to dub it as the bragging of the insane
The elevated roof (the sky) and the surging ocean have been Sworn by, for both these are a pointer to Allah's wisdom and His power, and the same wisdom and power prove both the possibility of the Hereafter and its occurrence and necessity. As for the sky's being a pointer we have already explained it in E. N. 7 of Surah Qaf above. As for the ocean, anyone who considers it deeply with an unbiased mind will testify that the provision of water in such abundance on the earth is by itself such an amazing work which cannot be the result of an accident or chance. This also proves that it is not possible that such a perfect system could comes into being by chance and the bodies of each species could be made precisely according to the depth in which it has to live. Its water has been made saline so that the bodies of the millions of the animals which die in it daily do not rot. Its water has been restrained at a particular level in such a way that it neither sinks into the earth's belly passing through its cracks and holes, nor it spreads over the land to submerge it, but has been checked at the same level for millions of years. Because of the existence of this great store of water the rainfall is arranged on the dry parts of 'the earth, in which the heat of the sun and the circulation of the winds cooperate with full regularity. Then the ocean's being inhabited with life and the creation in it of the various kinds of creatures has given man the advantage that he obtains from it his food and other necessities in large quantities. Then its being checked and restrained to a limit has given birth to the continents and islands which are the home of man, and became of its adhering to and following some fixed laws has it become possible that man may navigate his ships in it. Such an arrangement could not have possibly existed without the wisdom of an All-Wise Being and the power of an Absolute Ruler, nor could this deep relationship that binds the interests of man and other creatures of the earth to the arrangement of the ocean be established at random. Now, if this is undeniable evidence that an All-Wise and All-Powerful God has created a vast and surging, brackish ocean also besides making countless other arrangements for the purpose of settling man on the earth, that person would be foolhardy, who expects that the All-Wise God would make arrangements for man that he should water his crops from the ocean and provide him sustenance thereby but would never question him as to how he returned thanks after eating His provisions, and that He would grant man the power that he should run his ships on the surface of the ocean but would never question him as to whether he had run the ships for the sake of the truth, righteousness and justice, or had committed robberies. Likewise, it would also be sheer folly to imagine that the Absolute Sovereign of Whose power the creation of the wonderful ocean is a petty, insignificant sign, Who has checked and restrained this vast store of water on this suspended globe which is moving in space, Who has dissolved a huge quantity of salt in it, Who has created countless varieties of creatures in it, and has arranged their sustenance therein, Who carries billions of cons of water from it every year by means of the wind and causes it to fall regularly as rain on millions of square miles of dry land, becomes so helpless and powerless after creating man that He could not resurrect him again.
The word maut in the original is used for turning round, boiling, fluttering, rotating, swinging and moving forward and backward. The object of depicting the condition of the heavens on the Day of Resurrection in these words is to give the idea that the system of the heavens on that Day will be wholly upset, and when an observer will look up to the sky, he will feel that the constant pattern and order that it always used to present, has been broken and there is disorder, confusion and chaos on every side.
In other words, the pull of the earth which is keeping the mountains in place, will become loose, they will be uprooted and start floating about in space like clouds.
It means that they are mocking and ridiculing the news of Resurrection, Hereafter, Heaven and Hell when they hear it from the Prophet, and instead of û considering it seriously they are disputing it only for fun and amusement. Their discussions of the Hereafter are not meant to understand the reality, but only to amuse themselves, and they do not at all realize the fate for which they arc destined.
That is, "When the Messengers in the world warned you of this Hell. you said that it was only by magic that they were fooling you. Now say: Is this Hell which you are facing mere magic, or you still do not see that you have actually met with the same Hell which was being foretold to you?"
And from his narration on the authority of Ibn 'Abbas that he said concerning the interpretation of Allah's saying (By the Mount (wa't-Tur)): '(By the Mount) He says: Allah swears by the mount of Zubayr and every mount is a Tur as in the Syriac and Coptic languages, but Allah means here the mount whereon Allah spoke with Moses, and this mount is called the mount of Midian or Zubayr.