(Is not He able to give life to the dead) (75:40) he would say, "Glory to You, of course.'' Qatadah said,
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
(Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah used to recite it he would say,
«سُبْحَانَ رَبِّيَ الْأَعْلَى»
(Glory to my Lord, the Most High.)''
The Creation, the Decree, and the bringing forth of Vegetation
الَّذِى خَلَقَ فَسَوَّى
(Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says,
وَالَّذِى قَدَّرَ فَهَدَى
(And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures.'' This Ayah is similar to what Allah has said about Musa's statement to Fir`awn,
(Our Lord is He Who gave to each thing its form and nature, then guided it aright.) (20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of `Abdullah bin `Amr that the Messenger of Allah said,
(Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement,
وَالَّذِى أَخْرَجَ الْمَرْعَى
(And Who brings out the pasturage,) meaning, all types of vegetation and crops.
فَجَعَلَهُ غُثَآءً أَحْوَى
(And then makes it dark stubble.) Ibn `Abbas said, "Dried up and altered.'' It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements.
The Prophet does not forget the Revelation
(We shall make you to recite,) meaning, `O Muhammad.'
(so you shall not forget (it),) This is Allah informing and promising him (the Prophet ) that He will teach him a recitation that he will not forget.
إِلاَّ مَا شَآءَ اللَّهُ
(Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed.'' It has been said that the meaning of Allah's statement,
(so you shall not forget,) is, "do not forget'' and that which would be abrogated, is merely an exception to this. Meaning, `do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement,
إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى
(He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says,
(And We shall make easy for you the easy.) meaning, `We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.'
The Command to remind
Allah then says,
فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَى
(Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, `Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them.'' He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected'' Allah said:
سَيَذَّكَّرُ مَن يَخْشَى
(The reminder will be received by him who fears,) meaning, `he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.'
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa`id that the Messenger of Allah said,
«أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْل»
(Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet said,
(Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)) Abu Sa`id then said that some of those present said, "It is as if the Prophet used to live in the desert wilderness (i.e., due to his parables of nature).'' Ahmad also recorded from Abu Sa`id that the Messenger of Allah said,
(Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said -( whom the Fire will burn due to their sins - or he said - (their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them.'' Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream.'' Then, a man from among the people present said, "It is as if the Messenger of Allah used to live in the desert wilderness.'' Muslim also recorded this Hadith.
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
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 practice 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 snake 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).
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.
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 Allah 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, Allah 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.