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Donate & Earn Sadaqah Jariyah
DonateSee n. 2873 to xxiii. 13. The silent growth in the mother's womb, and the protection and sustenance which the growing life receives from the life of the mother, are themselves wonders of creation.
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See 23:12-14 and 22:5.
The period roughly of nine months and ten days is subject to many adjustments. In fact throughout our prenatal as well as post-natal life there are wonderful and nicely-balanced adjustments of which we are ourselves unconscious. Should we not turn in love and gratitude to Allah our Creator?
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The process of man's coming into being (illustrated, for instance, in {23:12-14}) clearly points to God's creative activity and, hence, to His existence. Consequently, lack of gratitude on man's part amounts to what the Qur'an describes as "giving the lie to the truth".
Perhaps the life in the womb, in relation to the life after birth, is an allegory for our probationary life on earth in relation to the eternal Life to come. Perhaps, also, our state when we are buried in the tomb suggests an allegory to the life in the womb, in relation to the life in the Hereafter.
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This refers not merely to the fact that the earth is an abode for living and dead human beings and animals, but is also an allusion to the God-willed, cyclic recurrence of birth, growth, decay and death in all organic creation - and thus an evidence of the existence of the Creator who "brings forth the living out of that which is dead, and brings forth the dead out of that which is alive" ( 3:27 , 6:95 , 10:31 and 30:19 ).
What a wonderful parable! The earth is a place where death and life, decay and growth and decay, green grass, stubble, and fuel, corruption and purification jostle together,-one often leading to the other. The drama which we see with our own eyes in this world should enable us to appreciate the wonders in the Kingdom of Allah where the despised and rejected receive the highest honour, Lazarus rests in Abraham's bosom, and the Pharaoh is led in chains for his arrogance and his sin.
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Parallel with the preceding, this verse refers to God's creation of inanimate matter, and thus rounds off the statement that He is the Maker of the universe in all its manifestations, both organic and inorganic.
See n. 2038 to xvi. 15. The solid mountains are frequently referred to: cf. xiii. 3. The parable here is that the mountains are hard, solid rock, and yet they act as sponges to collect, store up, and filter sweet and wholesome water, which on account of their altitude they are able to distribute by gravity to the lower, dry land by means of rivers or springs. Any one who has seen the parched Makkan valleys and the delicious springs in the mountains around, or the Zubaida Canal, which used to be the main source of Makkah's water-supply, will appreciate the aptness of the metaphor, but it applies to any country, though not to so striking a degree. If the wisdom and power of Allah can do such things before your eyes, how can you reject His teaching of a still more wonderful future Life?
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I.e., of death, resurrection and God's judgment, all three of which cast dark shadows, as it were, over the sinners' hearts.
The Sinners, instead of reposing in cool shades, will only see the blazing Fire. The only shadow they will see will be that of Smoke, ascending in three columns, right, left, and above, i.e., completely enveloping them. But it will give no comfort or coolness. On the contrary, it will contain huge sparks.
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Qasr: Fort, big building, palace. An alternative reading is Qasar, plural of Qasarat (-un), meaning bundies of wood used for fuel: Ibn Abbas apud Bukhari. I almost prefer this latter reading.
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Lit., "like yellow twisted ropes", yellow being "the colour of fire" (Baghawi). The conventional rendering of jimalat (also spelt jimalat and jimalah) as "camels", adopted by many commentators and, until now, by all translators of the Qur'an, must be rejected as grossly anomalous; see in this connection note [32] on the second part of 7:40 - "they shall not enter paradise any more than a twisted rope can pass through a needle's eye". In the above verse, too, the plural noun jimalah (or jimalat) signifies "twisted ropes" or "giant ropes" - a connotation that has been forcefully stressed by Ibn 'Abbas, Mujahid, Sa'id ibn Jubayr and others (cf. Tabari, Baghawi, Razi, Ibn Kathir; also Bukhari, Kitab at-Tafsir). Moreover, our observation of the trajectory of shooting stars fully justifies the rendering "giant fiery ropes". Similarly, my rendering of qasr, in this context, as "[burning] logs" - instead of the conventional (and utterly meaningless) "castles", "palaces", etc. - goes back to all of the above-mentioned authorities.
lit., yellow camels. Black camels’ hair glistens yellow in sunlight.
The yellow sparks flying swiftly one after another suggest a string of camels marching swiftly, such as the Arabs of Nejd and central Arabia are so proud of. There is a double allegory. It refers not only to the colour and the rapid succession of sparks, but to the vanity of worldly pride, as much as to say: "your fine yellow camels in which you took such pride in the world are but sparks that fly away and even sting you in the Hereafter!" Smoke with sparks may also assume fantastic shapes like long-necked camels.
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They will be dumbfounded; i.e., (when read with the next verse), they will not be in a position to put forward any valid defence or plea. Facts will speak too plainly against them. They might perversely try to deny false worship: vi. 23: but their own tongues and limbs will bear witness against them: xxiv. 24. Nor does the fighting out or settling of doctrinal disputes in the Hereafter (xxxix. 31) amount to putting forward pleas in defence.
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We may suppose this as spoken primarily to the Quraish who were plotting against the Prophet. You may use all your wisdom and that of your ancestors, but you will not be able to defeat Allah or His Plan. See next verse.
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The plots against the holy Prophet were plots against Allah's Truth, and therefore against Allah. Can any one hope to profit by such plots? Can any one defeat Allah's Plan and Purpose? Let them try. They will only ruin themselves, as the Pagan leaders did. There can only be pity for such men. What will be their state in the Hereafter? "Ah woe, that Day, to the Rejecters of Allah's Truth!"
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