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The term "pasture" (mar'a) connotes here, metonymically, all herbal produce suitable for consumption by man or animal (Razi).
The underground springs and wells of water as well as rivers and glaciers in northren climates are due to the different levels of highlands not lowlands. They spread the moisture evenly as wanted, and give corn, fruits, and vegetables to man, and pastures and feeding grounds to beasts of the fields. For the wonderful circuit or cycle of water between heaven and earth, see notes 3106 (xxv. 49) and 3111 (xxv. 53).
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See n. 2038 to xvi. 15. The "eternal hills" are the main reservoirs for the storage and gradual distribution of water, the very basis of the life of man and beast.
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Implying (as in {80:24-32}) that man ought to be grateful to God, and should always be conscious of His being the Provider: hence the subsequent return of the discourse to the theme of resurrection and ultimate judgment.
This clause I construe to apply to verses 30, 31, and 32 above. Everything on earth has, by Allah's bountiful providence, been arranged to subserve the use and convenience of man and the lower life which depends upon him. The intermediary between Allah's providence and the actual use made of Allah's other gifts is man's own intelligence and initiative, which are also gifts of Allah.
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This is the second Blast which will cause the dead to come to life for judgment. See 39:68.
The Judgment, the time for sorting out all things according to their true, intrinsic, and eternal values.
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The Judgment will be not only for his acts but for his motives, "all he strove for". In this life he may forget his ill-deeds, but in the new conditions he will not only remember them, but the Fire of Punishment will be plainly visible to him, and not only to him, but it will be "for all to see". This will add to the sinner's humiliation.
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Cf. 26:91 - "will be laid open before those who had been lost in grievous error": thus reminding man that suffering in the hereafter ("hell") is the inevitable consequence of spiritual self-destruction through deliberate wrongdoing.
Cf. xxvi. 91.
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The abiding Punishment will be for those who had wilfully and persistently rebelled against Allah, "transgressing all bounds", and had given themselves up to the vanities and lusts of this lower life. This Punishment will not touch those who had repented and been forgiven, nor those guilty, through human frailty, of minor sing, whose deeds will be weighed in the balance against their good deeds: ci. 6-9.
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It is not meant for one class or race; it is universal, and is addressed to all the Worlds. For the meaning of "Worlds", see n. 20 to i. 2.
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Cf vii. 187 and n. 1159. Only Allah can reveal it. But were it known, "heavy were its burden through the heavens and the earth".
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Lit., "wherein [or "whereon"] art thou with regard to stating it (min dhikraha)?"
Another possible translation: “What is this question? You ˹O Prophet˺ are one of its signs.” It is believed—based on authentic narrations from the Prophet—that he (ﷺ) is one of the signs of the Day of Judgment.
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Lit., "its utmost limit", i.e., the beginning and the end of all that can be known about it.
Our time has no sort of comparison with the timeless state in the new spiritual World in which the final Judgment will take place. Nor can its limits-how long it will last-be set except in the Will of Almighty Allah. Lord of Supreme Wisdom, Justice, and Goodness: xi. 107-108. But it is near, in the sense explained in n. 5914 to lxxviii. 40.
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The warning is only effective for those who believe in Allah and in the Final Account. Such men immediately turn in repentance to Allah, and it is to lead such men and help them, that Prophets are sent.
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