56:73 Al-Waaqia (The Inevitable)

{ نَحْنُ جَعَلْنَاهَا تَذْكِرَةً } للعباد بنعمة ربهم، وتذكرة بنار جهنم التي أعدها الله للعاصين، وجعلها سوطا يسوق به عباده إلى دار النعيم، { وَمَتَاعًا لِلْمُقْوِينَ } أي: [المنتفعين أو] المسافرين وخص الله المسافرين لأن نفع المسافر بذلك أعظم من غيره، ولعل السبب في ذلك، لأن الدنيا كلها دار سفر، والعبد من حين ولد فهو مسافر إلى ربه، فهذه النار، جعلها الله متاعا للمسافرين في هذه الدار، وتذكرة لهم بدار القرار، فلما بين من نعمه ما يوجب الثناء عليه من عباده وشكره وعبادته،

وقوله تعالى "نحن جعلناها تذكرة" قال مجاهد وقتادة أي تذكر النار الكبرى قال قتادة ذكر لنا أن رسول الله صلى الله عليه وسلم قال "يا قوم ناركم هذه التي توقدون جزء من سبعين جزأ من نار جهنم" قالوا يا رسول الله إن كانت لكافية؟ قال "إنها قد ضربت بالبحر ضربتين أو مرتين حتى يستنفع بها بنو آدم ويدنوا منها" وهذا الذي أرسله قتادة قد رواه الإمام أحمد في مسنده فقال حدثنا سفيان عن أبي الزناد عن الأعرج عن أبي هريرة عن النبي صلى الله عليه وسلم قال "إن ناركم هذه جزء من سبعين جزءا من نار جهنم وضربت بالبحر مرتين ولولا ذلك ما جعل الله فيها منفعة لأحد" وقال الإمام مالك عن أبي الزناد عن الأعرج عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال "نار بني آدم التي يوقدون جزء من سبعين جزءا من نار جهنم" فقالوا يا رسول الله إن كانت لكافية فقال "إنها قد فضلت عليها بتسعة وستين جزءا" رواه البخاري من حديث مالك ومسلم من حديث أبي الزناد ورواه مسلم من حديث عبدالرزاق عن معمر عن همام عن أبي هريرة به وفي لفظ "والذي نفسي بيده لقد فضلت عليها بتسعة وستين جزءا كلهن مثل حرها" وقد قال أبو القاسم الطبراني حدثنا أحمد بن عمرو الخلال حدثنا إبراهيم بن المنذر الحزامي حدثنا معن بن عيسى القزاز عن مالك عن عمه أبي سهل عن أبيه عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلم"أتدرون ما مثل ناركم هذه من نار جهنم؟ لهي أشد سوادا من ناركم هذه بسبعين ضعفا " قال الضياء المقدسي وقد رواه أبو مصعب عن مالك ولم يرفعه وهو عندي على شرط الصحيح وقوله تعالى "ومتاعا للمقوين" قال ابن عباس ومجاهد وقتادة والضحاك والنضر بن عربي يعني بالمقوين المسافرين واختاره ابن جرير وقال ومنه قولهم أقوت الدار إذا رحل أهلها وقال غيره القي والقواء القفر الخالي البعيد من العمران وقال عبدالرحمن بن زيد بن أسلم المقوي ههنا الجائع وقال ليث ابن أبي سليم عن مجاهد ومتاعا للمقوين للحاضر والمسافر لكل طعام لا يصلحه إلا النار وكذا روى سفيان عن جابر الجعفي عن مجاهد وقال ابن أبي نجيح عن مجاهد قوله للمقوين يعني المستمتعين من الناس أجمعين وكذا ذكر عن عكرمة وهذا التفسير أعم من غيره فإن الحاضر والبادي من غني وفقير الجميع محتاجون إليها للطبخ والاصطلاء والإضاءة وغير ذلك من المنافع ثم من لطف الله تعالى أن أودعها في الأحجار وخالص الحديد بحيث يتمكن المسافر من حمل ذلك في متاعه وبين ثيابه فإذا احتاج إلى ذلك في منزله أخرج زنده وأورى وأوقد ناره فأطبخ بها واصطلى بها واشتوى واستأنس بها وانتفع بها سائر الانتفاعات فلهذا أفرد المسافرون وإن كان ذلك عاما في حق الناس كلهم وقد يستدل له بما رواه الإمام أحمد وأبو داود من حديث أبي خداش حبان بن زيد الشرعي الشامي عن رجل من المهاجرين من قرن أن رسول الله صلى الله عليه وسلم قال "المسلمون شركاء في ثلاثة النار والكلأ والماء" وروى ابن ماجه بإسناد جيد عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلم "ثلات لا يمنعن الماء والكلأ والنار" وله من حديث ابن عباس مرفوعا مثل هذا وزيادة وثمنه ولكن في إسناده عبدالله بن خراش بن حوشب وهو ضعيف والله أعلم.

Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain

Allah the Exalted said,

أَفَرَءَيْتُم مَّا تَحْرُثُونَ

(Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it,

أَءَنتُمْ تَزْرَعُونَهُ

(Is it you that make it grow,) `do you cause these seeds to grow inside the earth,'

أَمْ نَحْنُ الزَرِعُونَ

(or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

«لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت»

(Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement,

أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ

(Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said,

لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً

(Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,'

فَظَلْتُمْ تَفَكَّهُونَ

(and you would be Tafakkahun.) Allah explained this statement by saying,

إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ

((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next,

أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ

(Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said,

أَمْ نَحْنُ الْمُنزِلُونَ

(or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall,

لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً

(If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants,

فَلَوْلاَ تَشْكُرُونَ

(why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,'

هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ

(From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said,

أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ

(Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,'

أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ

(Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement,

نَحْنُ جَعَلْنَـهَا تَذْكِرَةً

(We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i

«يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم»

(O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said,

«إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا»

(It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ;

«إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد»

(Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said,

«نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم»

(The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said,

«إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا»

((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement,

وَمَتَـعاً لِّلْمُقْوِينَ

(and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah,

وَمَتَـعاً لِّلْمُقْوِينَ

(and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement,

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ

(Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.

We made it a reminder of the fire of Hell and a boon a provision for the desert-travellers al-muqwīn derives from the expression aqwā al-qawmu ‘they have reached al-qawā or al-qawā’ that is al-qafr ‘desolate land’ which is a wilderness mafāza that has neither vegetation nor water.

أَفَرَ‌أَيْتُم مَّا تَحْرُ‌ثُونَ (Well, tell Me about that [ seed ] which you sow:...56:63) In the matter of human creation, man

The last answer is summarized thus in verse [ 73] نَحْنُ جَعَلْنَاهَا تَذْكِرَ‌ةً وَمَتَاعًا لِّلْمُقْوِينَ "We have made it a reminder [ of Our infinite power, and of the fire of hell ] and a benefit for travelers in deserts....56:73) The word muqwin is derived from the infinitive iqwa' and it comes from the root-word qiwa' which means 'waste, barren land, ruin or desert'. Thus the word muqwin means 'a traveler or a wayfarer of a desert who alights to prepare his meals'. The verse purports to say that all these creations are the result of Allah's power and wisdom.