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, the (whole) earth full of gold will not be accepted from anyone of them

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Post time 28-2-2012 04:00 PM | Show all posts |Read mode
Tafseer Ibnu Katsir 3:91


(91., the (whole) earth full of gold will not be accepted from anyone of them if they offered it as a ransom. For them is a painful torment and they will have no helpers.)


, the (whole) earth full of gold will not be accepted from anyone of them even if they offered it as a ransom.)

Those who die while disbelievers, shall have no good deed ever accepted from them, even if they spent the earth's fill of gold in what was perceived to be an act of obedience. The Prophet was asked about `Abdullah bin Jud`an, who used to be generous to guests, helpful to the indebted and who gave food (to the poor); will all that benefit him


The Prophet said,


لَا، إِنَّهُ لَمْ يَقُلْ يَوْمًا مِنَ الدَّهْرِ: رَبِّ اغْفِر لِي خَطِيئَتِي يَوْمَ الدِّين




(No, for not even one day during his life did he pronounce, `O my Lord! Forgive my sins on the Day of Judgment.)
Similarly, if the disbeliever gave the earth's full of gold as ransom, it will not be accepted from him. Allah said,


﴿وَلاَ يُقْبَلُ مِنْهَا عَدْلٌ وَلاَ تَنفَعُهَا شَفَـعَةٌ﴾



(...nor shall compensation be accepted from him, nor shall intercession be of use to him,)﴿2:123﴾, and


﴿لاَّ بَيْعٌ فِيهِ وَلاَ خِلَـلٌ﴾



(...on which there will be neither mutual bargaining nor befriending.) ﴿14:31﴾, and,


﴿إِنَّ الَّذِينَ كَفَرُواْ لَوْ أَنَّ لَهُمْ مَّا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ لِيَفْتَدُواْ بِهِ مِنْ عَذَابِ يَوْمِ الْقِيَـمَةِ مَا تُقُبِّلَ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ ﴾



(Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment) ﴿5:36﴾.
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 Author| Post time 28-2-2012 04:01 PM | Show all posts
This is why Allah said here,


﴿إِنَّ الَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ الاٌّرْضِ ذَهَبًا وَلَوِ افْتَدَى بِهِ﴾



,(Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them if they offered it as a ransom).

The implication of this Ayah is that the disbeliever shall never avoid the torment of Allah, even if he spent the earth's fill of gold, or if he ransoms himself with the earth's fill of gold, - all of its mountains, hills, sand, dust, valleys, forests, land and sea.

Imam Ahmad recorded that Anas said that the Messenger of Allah said,

يُؤْتَى بِالرَّجُلِ مِنْ أَهْلِ الْجَنَّةِ فَيَقُولُ لَهُ: يَا ابْنَ آدَمَ، كَيْفَ وَجَدْتَ مَنْزِلَكَ؟ فَيَقُولُ: أَيْ رَبِّ خَيْرَ مَنْزِلٍ، فَيَقُولُ: سَلْ وَتَمَنَّ، فَيَقُولُ: مَا أَسْأَلُ وَلَا أَتَمَنَّى إِلَّا أَنْ تَرُدَّنِي إِلَى الدُّنْيَا فَأُقْتَلَ فِي سَبِيلِكَ عَشْرَ مِرَارٍ، لِمَا يَرَى مِنْ فَضْلِ الشَّهَادَةِ، وَيُؤْتَى بِالرَّجُلِ مِنْ أَهْلِ النَّارِ فَيَقُولُ لَهُ: يَا ابْنَ آدَمَ، كَيْفَ وَجَدْتَ مَنْزِلَكَ؟ فَيَقُولُ: يَا رَبِّ شَرَّ مَنْزِلٍ، فَيَقُولُ لَهُ: تَفْتَدِي مِنِّي بِطِلَاعِ الْأَرْضِ ذَهَبًا؟ فَيَقُولُ: أَيْ رَبِّ نَعَمْ، فَيَقُولُ: كَذَبْتَ، قَدْ سَأَلْتُكَ أَقَلَّ مِنْ ذَلِكَ وَأَيْسَرَ فَلَمْ

تَفْعَلْ، فَيُرَدُّ إِلَى النَّار




(A man from among the people of Paradise will be brought and Allah will ask him, "O son of Adam! How did you find your dwelling'' He will say, "O Lord, it is the best dwelling.'' Allah will say, "Ask and wish.'' The man will say, "I only ask and wish that You send me back to the world so that I am killed ten times in Your cause,'' because of the honor of martyrdom he would experience. A man from among the people of the Fire will be brought, and Allah will say to him, "O son of Adam! How do you find your dwelling'' He will say, "It is the worst dwelling, O Lord.'' Allah will ask him, "Would you ransom yourself from Me with the earth's fill of gold'' He will say, "Yes, O Lord.'' Allah will say, "You have lied. I asked you to do what is less and easier than that, but you did not do it,'' and he will be sent back to the Fire.)

This is why Allah said,

﴿أُوْلَـئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُمْ مِّن نَّـصِرِينَ﴾



(For them is a painful torment and they will have no helpers.) for they shall not have anyone who will save them from the torment of Allah or rescue them from His painful punishment.
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 Author| Post time 28-2-2012 04:04 PM | Show all posts
Tafseer Sayyid Qutb 3:91


,not even the earth full of gold shall be accepted from any one of them, were he to offer it in
ransom. They shall have grievous suffering and they shall have none to help them.” (Verses
91)


However, those who do not repent, who refuse to
turn back, who insist on remaining unbelievers and continue in their erring ways
until the chance given them is withdrawn, until the test is over, and the time for
punishment and reward arrives, cannot be saved. No repentance will be accepted
from them. It will not be of any benefit to them that they may have spent the whole
earth’s weight of gold in what they thought to be good causes. Since their spending
was not made for God’s sake and not dedicated to Him alone, it has no value with
Him. Nor will they be able to save themselves from the punishment of the hereafter
even if they were to offer the earth’s full weight of gold. Their chance is over and the
doors are closed:
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 Author| Post time 18-3-2012 06:36 PM | Show all posts
Post Last Edit by joe1982 at 18-3-2012 18:48

Tafseer Ibnu Katsir 5:36-37

No Amount of Ransom Shall Be Accepted from the Disbelievers on the Day of the Judgment & They Will




(36. Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them. And theirs would be a painful torment.)(37. They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment.)




Allah then describes the painful torment and punishment that He has prepared for His disbelieving enemies for the Day of Resurrection. Allah said,

﴿إِنَّ الَّذِينَ كَفَرُواْ لَوْ أَنَّ لَهُمْ مَّا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ لِيَفْتَدُواْ بِهِ مِنْ عَذَابِ يَوْمِ الْقِيَـمَةِ مَا تُقُبِّلَ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ ﴾

(Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them. And theirs would be a painful torment.) So if a disbeliever brought the earth's fill of gold, and twice as much as that amount on the Day of Judgment to ransom himself from Allah's torment that has surrounded him, and he is certain that he will suffer from it, it will not be accepted of him. Rather, there is no escaping the torment, and he will not be able to evade or save himself from it. Hence Allah's statement,

﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾

(And theirs would be a painful torment.) meaning, hurtful,

﴿يُرِيدُونَ أَن يَخْرُجُواْ مِنَ النَّارِ وَمَا هُم بِخَـرِجِينَ مِنْهَا وَلَهُمْ عَذَابٌ مُّقِيمٌ ﴾

(They will long to get out of the Fire, but never will they get out therefrom, and theirs will be a lasting torment.) In another Ayah, Allah said,

﴿كُلَّمَآ أَرَادُواْ أَن يَخْرُجُواْ مِنْهَا مِنْ غَمٍّ أُعِيدُواْ فِيهَا﴾

(Every time they seek to get away therefrom, in anguish, they will be driven back therein.) Therefore, they will still long to leave the torment because of the severity and the pain it causes. They will have no way of escaping it. The more the flames lift them to the upper part of Hell, the more the angels of punishment will strike them with iron bars and they will fall down to its depths,

﴿وَلَهُمْ عَذَابٌ مُّقِيمٌ﴾

(And theirs will be a lasting torment.) meaning, eternal and everlasting, and they will never be able to depart from it or avoid it. Anas bin Malik said that the Messenger of Allah said,

يُؤْتَى بِالرَّجُلِ مِنْ أَهْلِ النَّارِ فَيُقَالُ لَهُ:يَا ابْنَ آدَمَ كَيْفَ وَجَدْتَ مَضْجَعَكَ؟ فَيَقُولُ: شَرَّ مَضْجَعٍ، فَيُقَالُ: هَلْ تَفْتَدِي بِقُرَابِ الْأَرْضِ ذَهَبًا؟ قَالَ: فَيَقُولُ: نَعَمْ يَارَبِّ فَيَقُولُ اللهُ: كَذَبْتَ، قَدْ سَأَلْتُكَ أَقَلَّ مِنْ ذلِكَ فَلَمْ تَفْعَلْ، فَيُؤْمَرُ بِهِ إِلَى النَّار

(A man from the people of the Fire will be brought forth and will be asked, `O son of Adam! How did you find your dwelling' He will say, `The worst dwelling.' He will be told, `Would you ransom yourself with the earth's fill of gold' He will say, `Yes, O Lord!' Allah will say to him, `You have lied. I asked you for what is less than that and you did not do it,' and he will be ordered to the Fire.) Muslim and An-Nasa'i recorded it.
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 Author| Post time 18-3-2012 06:43 PM | Show all posts
Tafseer Sayyid Qutb 5:36-37




“If those who disbelieve had all that is on earth and as much
besides to offer as ransom from the suffering of the Day of Resurrection, it would not be
accepted from them. Theirs shall be a painful suffering. They will wish to come out of the Fire,but they shall not come out of it. Theirs shall be a long-lasting suffering.” (Verses 36-37)



On the other side, the sūrah portrays a scene of the unbelievers who neither fear
God nor seek the means to come to Him. As such, they will never prosper. It is a very
vivid description, because the sūrah does not only give a statement outlining a
position, but depicts a full scene with movement and interaction. This is, indeed, the
Qur’ānic method used in portraying scenes of the Day of Judgement. The Qur’ān
uses it for most purposes: “If those who disbelieve had all that is on earth and as much
besides to offer as ransom from the suffering of the Day of Resurrection, it would not be
accepted from them. Theirs shall be a painful suffering. They will wish to come out of the Fire,
but they shall not come out of it. Theirs shall be a long-lasting suffering.” (Verses 36-37)

By the longest stretch of imagination, the most that the disbelievers can have is all
that is available on the face of the earth. But the sūrah goes far beyond that and supposes that they have all that the earth contains twice over, and portrays them trying to pay all that as ransom to spare themselves the suffering of the Day of
Resurrection. It also portrays them as they try to get out of the Fire of Hell, but they
are unable to do so. They continue to endure their painful, lasting suffering. This is a
very vivid scene with actions following one another in quick succession. There they
are at first, having everything that is on earth and as much besides. They offer it all to
escape punishment. Then we see them disappointed when all their appeals are
turned down. They are then forced into the Fire, trying to get out, but having no
means of escape. The curtain then falls and they are left to dwell there permanently.
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Post time 19-3-2012 09:05 AM | Show all posts
by Joe1982

The implication of this Ayah is that the disbeliever shall never avoid the torment of Allah, even if he spent the earth's fill of gold, or if he ransoms himself with the earth's fill of gold, - all of its mountains, hills, sand, dust, valleys, forests, land and sea.  


I guess that is one of the difference between your Allah and my God.

My God looks at the actions conducts by the doer of the action and not his beliefs. A good deed will always be awarded with good rewards regardless of the person's belief.
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Post time 1-4-2012 08:50 PM | Show all posts
Post Last Edit by blastoff at 1-4-2012 21:51
I guess that is one of the difference between your Allah and my God.

My God looks at the actions conducts by the doer of the action and not his beliefs. A good deed will always be awarded with good rewards regardless of the person's belief.Sephiroth Post at 19-3-2012 09:05


Are you saying that no one has to believe in your god because regardless of their beliefs they still get rewarded whenever they do good deeds ? So why do you even bother criticizing and condemning the religious beliefs of others if your god didn't care what their beliefs were anyway ?
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Post time 2-4-2012 09:24 AM | Show all posts
Are you saying that no one has to believe in your god because regardless of their beliefs they s ...
blastoff Post at 1-4-2012 20:50


Because EVIL comes from those who follows false beliefs. THAT IS WHY.

My God existed long before Man, and will exist long AFTER the Universe get dissolved. To Him, it doesn't matter what religion you follow, only what actions (in thought and deeds) you have taken. FYI, many religions which claimed to be true (like your Islam) have came before Islam and many of them have vanished.

However, as one of the sentient beings on this Planet, it is my duty to remind Mankind that, those who follows false religion are DOOMED to suffer and cause suffering to others, like what Muslims are doing now.
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Post time 6-4-2012 07:38 AM | Show all posts
Reply 8# Sephiroth

Because EVIL comes from those who follows false beliefs. THAT IS WHY.

Definition of  EVIL…..in your own word
My God existed long before Man, and will exist long AFTER the Universe get dissolved. To Him, it doesn't matter what religion you follow, only what actions (in thought and deeds) you have taken. FYI, many religions which claimed to be true (like your Islam) have came before Islam and many of them have vanished.

Explain why your GOD (as you claim) creates MAN for what. He got nothing better to do than create MAN as a toy for him to play with? Or He want to check on the MAN action on any flaws He created?

However, as one of the sentient beings on this Planet, it is my duty to remind Mankind that, those who follows false religion are DOOMED to suffer and cause suffering to others, like what Muslims are doing now.

Since when and who on earth appoint you as one of the so call “sentient” and which Muslims are you referring to?
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Post time 6-4-2012 11:38 AM | Show all posts
by Al Patih

Definition of  EVIL…..in your own word  


Evil - definition is - a Presence which had goal of pushing Mankind down to a certain level so Man can never evolve forward, to become like Gods. Evil wants Man to remain like animals and for that, various tools are used - INCLUDING CERTAIN RELIGIONS which imprison Mankind from evolving forward. THAT IS MY DEFINITION OF EVIL.

Explain why your GOD (as you claim) creates MAN for what. He got nothing better to do than create MAN as a toy for him to play with? Or He want to check on the MAN action on any flaws He created?   


First, where did you get an idea that Man is a toy for God to play with? Where did you get idea that God have to check every single thing Man does? This kind of thoughts have no place in Spiritualism or relationship between Man and God. As long as you are bound with this kind of thoughts, it is USELESS to say anything to you.

Since when and who on earth appoint you as one of the so call “sentient” and which Muslims are you referring to?   


Bodoh ... Do you even know what Sentient means or not? Sentient beings means a creature with intellectual properties - can be anything from ants to the Gods and Goddesses.
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Post time 6-4-2012 02:34 PM | Show all posts
Reply 10# Sephiroth

Evil - definition is - a Presence which had goal of pushing Mankind down to a certain level so Man can never evolve forward, to become like Gods. Evil wants Man to remain like animals and for that, various tools are used - INCLUDING CERTAIN RELIGIONS which imprison Mankind from evolving forward. THAT IS MY DEFINITION OF EVIL.

So the culprit is EVIL not man….that’s what you trying to say….?

First, where did you get an idea that Man is a toy for God to play with? Where did you get idea that God have to check every single thing Man does? This kind of thoughts have no place in Spiritualism or relationship between Man and God. As long as you are bound with this kind of thoughts, it is USELESS to say anything to you.

How can you throw in the towel before even trying to say anything...

Bodoh ... Do you even know what Sentient means or not? Sentient beings means a creature with intellectual properties - can be anything from ants to the Gods and Goddesses.

Are you saying you get your divine inspiration from insect too…any chance you work in the Zoo… probably more types of divine inspiration!!!!?
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Post time 6-4-2012 03:07 PM | Show all posts
by Al-Patih

So the culprit is EVIL not man….that’s what you trying to say….?   


I said Evil is a presence, which can be a man (like Muhammad). PRESENCE.

How can you throw in the towel before even trying to say anything...  

Answer my question - Where did you get an idea that Man are toys for God to play with??? And that God checks every bloody things Man does???
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Post time 6-4-2012 04:46 PM | Show all posts
Reply 12# Sephiroth

I said Evil is a presence, which can be a man (like Muhammad). PRESENCE.

Earlier you said EVIL wants man to remain as animal…..Now you said EVIL is a presence, something which can’t be measure neither touch but control you…and you describe it as a man (like Muhammad or your father, brother, uncle, grandpa, they too are man)

Answer my question - Where did you get an idea that Man are toys for God to play with??? And that God checks every bloody things Man does???

Explain why your GOD (as you claim) creates MAN for what. He got nothing better to do than create MAN as a toy for him to play with? Or He want to check on the MAN action on any flaws He created?

Counter my request first…
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Post time 10-4-2012 05:19 AM | Show all posts

Yuhoo sepiroth…waiting for Santa Claus to come to town…????
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Post time 10-4-2012 09:44 AM | Show all posts
by Al-Patih

Now you said EVIL is a presence, something which can’t be measure neither touch but control you…and you describe it as a man (like Muhammad ...  


Oi ... Where and when did I said that Evil cannot be measures or touched? DO NOT ADD TO MY STATEMENT AND CLAIM I HAVE SAID SUCH.

Muhammad himself is a perfect example how Evil (which he could see and touch in form of Jibrail) had touched him, influence him and finally made him bring Islam to the Arabs.

Counter my request first…


I will not entertain your request till you have answered mine - Where did you get an idea that Man are toys for God to play with??? And that God checks every bloody things Man does???
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Post time 10-4-2012 06:03 PM | Show all posts
Reply 15# Sephiroth

Oi ... Where and when did I said that Evil cannot be measures or touched? DO NOT ADD TO MY STATEMENT AND CLAIM I HAVE SAID SUCH.

Dey kucirat…why you like to claimed what you do not say…

Muhammad himself is a perfect example how Evil (which he could see and touch in form of Jibrail) had touched him, influence him and finally made him bring Islam to the Arabs.

Here a question, did you witness that incident or hearsay only….

I will not entertain your request till you have answered mine - Where did you get an idea that Man are toys for God to play with??? And that God checks every bloody things Man does???

Ladies first….
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 Author| Post time 28-5-2012 06:43 PM | Show all posts
Tafseer Ibnu Katsir 43:33-35


Wealth is not a Sign of Divine Pleasure




(33. And were it not that mankind would have become of one community, We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators whereby they ascend,) (34. And for their houses, doors, and thrones on which they could recline,) (35. And adornments of gold. Yet all this would have been nothing but an enjoyment of this world...

   

﴿وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً﴾

(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.

﴿لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ﴾

(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.

﴿عَلَيْهَا يَظْهَرُونَ﴾

(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,

﴿وَسُرُراً عَلَيْهَا يَتَّكِئُونَ﴾

(and thrones on which they could recline,) means, all of that would be made of silver.

﴿وَزُخْرُفاً﴾

(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.

﴿وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا﴾

(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:

«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»

(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
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 Author| Post time 21-6-2012 09:19 PM | Show all posts
Tafseer Ibnu Katsir 2:266

The Example of Evil Deeds Nullifying Good Deeds



(266. Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt Thus does Allah make clear His Ayat to you that you may give thought.)

   

Al-Bukhari recorded that Ibn `Abbas and `Ubayd bin `Umayr said that `Umar bin Al-Khattab asked the Companions of the Messenger of Allah, "According to your opinion, about whom was this Ayah revealed,

﴿أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ﴾

(Would any of you wish to have a garden with date palms and vines...).''

They said, "Allah knows best.'' `Umar became angry and said, "Say we know or we do not know.'' Ibn `Abbas said, "O Leader of the Faithful! I have an opinion about it.'' `Umar said, "O my nephew! Say your opinion and do not belittle yourself.'' Ibn `Abbas said, "This is an example set for a deed.'' `Umar said, "What type of deed'' Ibn `Abbas said, "For a wealthy man who works in Allah's pleasure and then Allah sends Shaytan to him, and he works in disobedience, until he annuls his good works.''

This Hadith suffices as an explanation for the Ayah, for it explains the example it sets by a person who does good first and then follows it with evil, may Allah save us from this end. So, this man annulled his previous good works with his latter evil works. When he desperately needed the deeds of the former type, there were none. This is why Allah said,

﴿وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ﴾

(while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a whirlwind) with heavy wind,

﴿فِيهِ نَارٌ فَاحْتَرَقَتْ﴾

(that is fiery, so that it is burnt) meaning, its fruits were burnt and its trees were destroyed. Therefore, what will his condition be like

Ibn Abi Hatim recorded that Al-`Awfi said that Ibn `Abbas said, "Allah has set a good parable, and all His parables are good. He said,

﴿أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَتِ﴾

(Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein.)

But he lost all this in his old age,

﴿وَأَصَابَهُ الْكِبَرُ﴾

(while he is striken with old age) while his offspring and children are weak just before the end of his life. Then a lightning storm came and destroyed his garden. Then he did not have the strength to grow another garden, nor did his offspring offer enough help. This is the condition of the disbeliever on the Day of Resurrection when he returns to Allah, for he will not have any good deeds to provide an excuse - or refuge - for him, just as the man in the parable had no strength to replant the garden. The disbeliever will not find anything to resort to for help, just as the offspring of the man in the parable did not provide him with help. So he will be deprived of his reward when he most needs it, just as the man in the parable was deprived of Allah's garden when he most needed it, when he became old and his offspring weak.''

In his Mustadrak, Al-Hakim recorded that the Messenger of Allah used to say in his supplication,

«اللَّهُمَّ اجْعَلْ أَوْسَعَ رِزْقِكَ عَلَيَ عِنْدَ كِبَرِ سِنِّي وَانْقِضَاءِ عُمُرِي»

(O Allah! Make Your biggest provision for me when I am old in age and at the time my life ends.)

This is why Allah said,

﴿كَذلِكَ يُبيِّنُ اللَّهُ لَكُمُ الآيَـتِ لَعَلَّكُمْ تَتَفَكَّرُونَ﴾

(Thus Allah makes clear to you His Laws in order that you may give thought) meaning, comprehend and understand the parables and their intended implications. Similarly, Allah said,

﴿وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ ﴾

(And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of Allah and His signs)) ﴿29:43﴾.
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 Author| Post time 9-1-2013 02:55 PM | Show all posts
Tafseer Ibnu Katsir 83:1-3



(1. Woe to Al-Mutaffifin.) (2. Those who, when they have to receive by measure from men, demand full measure,) (3. And when they have to give by measure or weight to men, give less than due.)



An-Nasa'i and Ibn Majah both recorded from Ibn `Abbas that he said, "When the Prophet came to Al-Madinah, the people of Al-Madinah were the most terrible people in giving measurement (i.e., they used to cheat). Thus, Allah revealed,

﴿وَيْلٌ لِّلْمُطَفِّفِينَ ﴾

(Woe to Al-Mutaffifin.) After this, they began to give good measure.'' The meaning of the word Tatfif here is to be stingy with measurement and weight, either by increasing it if it is due from the others, or decreasing it if it is a debt. Thus, Allah explains that the Mutaffifin those whom He has promised loss and destruction, whom are meant by "Woe'' are

﴿الَّذِينَ إِذَا اكْتَالُواْ عَلَى النَّاسِ﴾

(Those who, when they have to receive by measure from men,) meaning, from among the people.

﴿يَسْتَوْفُونَ﴾

(demand full measure,) meaning, they take their right by demanding full measure and extra as well.

﴿وَإِذَا كَالُوهُمْ أَوْ وَّزَنُوهُمْ يُخْسِرُونَ ﴾

(And when they have to give by measure or weight to (other) men, give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. He says in another Ayah,

﴿وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً ﴾

(And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says,

﴿وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا﴾

(And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says,

﴿وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ ﴾

(And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements. ning, they take their right by demanding full measure and extra as well.
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 Author| Post time 9-1-2013 03:06 PM | Show all posts
Tafseer Sayyid Qutb 83:1-3


Woe to the stinters (1)
who, when others measure for them, exact in full,(2)
but who, when they measure or weigh for others,defraud them. (3)

. . . . .

The first point to note is that in Makkah the nobility were very rich, but totally
unscrupulous. They exercised a complete monopoly of trade in their business
concerns. They organized the export and import trade using caravans which
travelled to Yemen in winter and to Syria in summer. They had their seasonal trade
fairs such as the ‘Ukāz fair which was held during the pilgrimage season. The fairs
were for business dealings as well as literary activities.

The text suggests that the defrauders against whom war was declared belonged to
the nobility and wielded much power and influence, enabling them to force others to
succumb to their wishes. Several features of the Arabic wording used here connote
that for some unspecified reason they were able to impose their will and exact in full.
The meaning implied is not that they exacted their full due; for this would not justify
a declaration of war against them. What is meant is that they obtained by sheer force
what they had no right to demand. But when it was their turn to weigh or measure
for others, they exercised their power by giving less than what was due.

Indeed this warning, coming so early in the Makkan period, gives an idea of the
nature of the religion of Islam. It demonstrates that Islam embraces all sides of life
and aims to establish a firm moral code which accords with the basic principles of
divine teachings. At the time when this sūrah was revealed the Muslim community
was still weak. The followers of Islam had not yet won power in order to organize
society and the life of the community according to Islamic principles. Yet Islam
demonstrated its opposition to those acts of flagrant injustice and unethical dealings.
It declared war against stinters and threatened them with woe and destruction at a
time when they were the powerful rulers of Makkah. It declared its uncompromising
stand against the injustices suffered by the masses whom it has never sought to lull
into a state of lethargy and apathy.

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