Rivalry in World Increase, Competition, Worldly Gain — Verse 6

you would surely see hell-fire the Fire la-tarawunna’l-jahīma this is the response to an omitted oath; the third consonant of the root of the verb r-’-y together with the second have been omitted and its vowel has been transposed onto the rā’.

You shall surely see the Blaze, then you shall see it with the eye of certainty. This surely is that of an oath. The Lord of the Worlds is swearing an oath and saying, “In truth, you servants will all see hell with the eye of certainty, a seeing without supposition or doubt.” This is just what He says elsewhere: “And none of you there is but will enter it” [19:71]. The person of faith will see it while passing by, and the unbeliever will see it as a settling place. MuṣṬafā said, “The best thing cast into the heart is certainty, and certainty is faith, all of it. Surely God in His equity and justice placed repose and joy in certainty and approval, and He placed concerns and sorrow in doubt and anger.” He is saying, “The best seed that is planted in the faithful person's breast is the seed of certain- ty, and all of faith is certainty. Certainty is a fortified fortress for faith and a firm cord for the pos- sessor of faith. With beautiful gentleness, perfect generosity, bounty without inclination, justice without iniquity, and gentleness without cause, the Real placed all ease and comfort, all security and unconcern, all happiness and revelry, in the right hand of certainty and the garden of approval. Then with a decree without ulterior motive and a knowledge without suspicion, He placed all grief and misfortune, suffering and tribulation, in doubt and disapproval. It has also been said that certainty has three pillars: the knowledge of certainty, the eye of certainty, and the truth of certainty. The knowledge of certainty settles down in the breast, the eye of certainty settles down in the secret core, and the truth of certainty settles down in the spirit. The knowledge of certainty discourses on faith, the eye of certainty gives marks of self-purifi-cation, and the truth of certainty throws into the rightful due of recognition. Blessedness belongs to him who walks in the world of certainty's knowledge! Nearness be- longs to him who sees a trace of the face-to-face vision of certainty's eye! The most beautiful belongs to him who finds awareness of the reality of certainty's truth!

You shall surely see the Blaze, then you shall see it with the eye of certainty. This surely is that of an oath. The Lord of the Worlds is swearing an oath and saying, “In truth, you servants will all see hell with the eye of certainty, a seeing without supposition or doubt.” This is just what He says elsewhere: “And none of you there is but will enter it” [19:71]. The person of faith will see it while passing by, and the unbeliever will see it as a settling place. MuṣṬafā said, “The best thing cast into the heart is certainty, and certainty is faith, all of it. Surely God in His equity and justice placed repose and joy in certainty and approval, and He placed concerns and sorrow in doubt and anger.” He is saying, “The best seed that is planted in the faithful person's breast is the seed of certain- ty, and all of faith is certainty. Certainty is a fortified fortress for faith and a firm cord for the pos- sessor of faith. With beautiful gentleness, perfect generosity, bounty without inclination, justice without iniquity, and gentleness without cause, the Real placed all ease and comfort, all security and unconcern, all happiness and revelry, in the right hand of certainty and the garden of approval. Then with a decree without ulterior motive and a knowledge without suspicion, He placed all grief and misfortune, suffering and tribulation, in doubt and disapproval. It has also been said that certainty has three pillars: the knowledge of certainty, the eye of certainty, and the truth of certainty. The knowledge of certainty settles down in the breast, the eye of certainty settles down in the secret core, and the truth of certainty settles down in the spirit. The knowledge of certainty discourses on faith, the eye of certainty gives marks of self-purifi-cation, and the truth of certainty throws into the rightful due of recognition. Blessedness belongs to him who walks in the world of certainty's knowledge! Nearness be- longs to him who sees a trace of the face-to-face vision of certainty's eye! The most beautiful belongs to him who finds awareness of the reality of certainty's truth!

You shall surely see the Blaze, then you shall see it with the eye of certainty. This surely is that of an oath. The Lord of the Worlds is swearing an oath and saying, “In truth, you servants will all see hell with the eye of certainty, a seeing without supposition or doubt.” This is just what He says elsewhere: “And none of you there is but will enter it” [19:71]. The person of faith will see it while passing by, and the unbeliever will see it as a settling place. MuṣṬafā said, “The best thing cast into the heart is certainty, and certainty is faith, all of it. Surely God in His equity and justice placed repose and joy in certainty and approval, and He placed concerns and sorrow in doubt and anger.” He is saying, “The best seed that is planted in the faithful person's breast is the seed of certain- ty, and all of faith is certainty. Certainty is a fortified fortress for faith and a firm cord for the pos- sessor of faith. With beautiful gentleness, perfect generosity, bounty without inclination, justice without iniquity, and gentleness without cause, the Real placed all ease and comfort, all security and unconcern, all happiness and revelry, in the right hand of certainty and the garden of approval. Then with a decree without ulterior motive and a knowledge without suspicion, He placed all grief and misfortune, suffering and tribulation, in doubt and disapproval. It has also been said that certainty has three pillars: the knowledge of certainty, the eye of certainty, and the truth of certainty. The knowledge of certainty settles down in the breast, the eye of certainty settles down in the secret core, and the truth of certainty settles down in the spirit. The knowledge of certainty discourses on faith, the eye of certainty gives marks of self-purifi-cation, and the truth of certainty throws into the rightful due of recognition. Blessedness belongs to him who walks in the world of certainty's knowledge! Nearness be- longs to him who sees a trace of the face-to-face vision of certainty's eye! The most beautiful belongs to him who finds awareness of the reality of certainty's truth!

You shall surely see the Blaze, then you shall see it with the eye of certainty. This surely is that of an oath. The Lord of the Worlds is swearing an oath and saying, “In truth, you servants will all see hell with the eye of certainty, a seeing without supposition or doubt.” This is just what He says elsewhere: “And none of you there is but will enter it” [19:71]. The person of faith will see it while passing by, and the unbeliever will see it as a settling place. MuṣṬafā said, “The best thing cast into the heart is certainty, and certainty is faith, all of it. Surely God in His equity and justice placed repose and joy in certainty and approval, and He placed concerns and sorrow in doubt and anger.” He is saying, “The best seed that is planted in the faithful person's breast is the seed of certain- ty, and all of faith is certainty. Certainty is a fortified fortress for faith and a firm cord for the pos- sessor of faith. With beautiful gentleness, perfect generosity, bounty without inclination, justice without iniquity, and gentleness without cause, the Real placed all ease and comfort, all security and unconcern, all happiness and revelry, in the right hand of certainty and the garden of approval. Then with a decree without ulterior motive and a knowledge without suspicion, He placed all grief and misfortune, suffering and tribulation, in doubt and disapproval. It has also been said that certainty has three pillars: the knowledge of certainty, the eye of certainty, and the truth of certainty. The knowledge of certainty settles down in the breast, the eye of certainty settles down in the secret core, and the truth of certainty settles down in the spirit. The knowledge of certainty discourses on faith, the eye of certainty gives marks of self-purifi-cation, and the truth of certainty throws into the rightful due of recognition. Blessedness belongs to him who walks in the world of certainty's knowledge! Nearness be- longs to him who sees a trace of the face-to-face vision of certainty's eye! The most beautiful belongs to him who finds awareness of the reality of certainty's truth!

ما هكذا ينبغي أن يلهيكم التكاثر بالأموال، لو تعلمون حق العلم لانزجرتم، ولبادرتم إلى إنقاذ أنفسكم من الهلاك. لتبصرُنَّ الجحيم، ثم لتبصرُنَّها دون ريب، ثم لتسألُنَّ يوم القيامة عن كل أنواع النعيم.

ثم قال " لترون الجحيم ثم لترونا عين اليقين " هذا تفسير الوعيد المتقدم وهو قوله " كلا سوف تعلمون ثم كلا سوف تعلمون " توعدهم بهذا الحال وهو رؤية أهل النار التي إذا زفرت زفرة واحدة خر كل ملك مقرب ونبي مرسل على ركبتييه من المهابة ولعظمه ومعاينة الأهوال على ما جاء به الأثر المروي في ذلك.

وقوله - سبحانه - : ( لَتَرَوُنَّ الجحيم ) جواب قسم مقدر ، قصد به تأكيد الوعيد الشديد فى التهديد ، وبيان أن المهدد به رؤية الجحيم فى الآخرة ، أى : والله لترون الجحيم فى الآخرة .

وقوله: ( لَتَرَوُنَّ الْجَحِيمَ ) اختلفت القراء في قراءة ذلك؛ فقرأته قراء الأمصار: ( لَتَرَوُنَّ الْجَحِيمَ ) بفتح التاء من ( لَتَرَوُنَّ ) في الحرفين كليهما، وقرأ ذلك الكسائي بضم التاء من الأولى، وفتحها من الثانية.والصواب عندنا في ذلك الفتح فيهما كليهما، لإجماع الحجة عليه. وإذا كان ذلك كذلك، فتأويل الكلام: لترونّ أيها المشركون جهنم يوم القيامة، ثم لترونها عيانا لا تغيبون عنها.

"لترون الجحيم"، قرأ ابن عامر والكسائي: "لترون" بضم التاء من أريته الشيء، وقرأ الآخرون بفتح التاء، أي: ترونها بأبصاركم عن بعيد.

لَتَرَوُنَّ الْجَحِيمَ (6) استئناف بياني لأن ما سبقه من الزجر والردع المكرر ومن الوعيد المؤكّد على إجماله يثير في نفس السامع سؤالاً عما يُترقب من هذا الزجر والوعيد فكان قوله : { لترون الجحيم } جواباً عما يجيش في نفس السامع .وليس قولُه : { لترون الجحيم } جواب ( لَوْ ) على معنى : لو تعلمون علم اليقين لكنتم كمَن ترون الجحيم ، أي لتروُنَّها بقلوبكم ، لأن نظم الكلام صيغة قَسم بدليل قَرْنه بنون التوكيد ، فليست هذه اللام لامَ جواب ( لو ) لأن جواب ( لو ) ممْتَنِعُ الوقوع فلا تقترن به نون التوكيد .والإِخبار عن رؤيتهم الجحيم كناية عن الوقوع فيها ، فإن الوقوع في الشيء يستلزم رؤيتَه فيكنى بالرؤية عن الحضور كقول جَعْفر بن عُلْبة الحارثي: ... لا يَكشف الغَمَّاء إلا ابنُ حرة

ولكن عدم العلم الحقيقي، صيركم إلى ما ترون، { لَتَرَوُنَّ الْجَحِيمَ } أي: لتردن القيامة، فلترون الجحيم التي أعدها الله للكافرين.

قوله تعالى : لترون الجحيم هذا وعيد آخر . وهو على إضمار القسم ; أي لترون الجحيم في الآخرة . والخطاب للكفار الذين وجبت لهم النار . وقيل : هو عام ; كما قال : وإن منكم إلا واردها فهيئ للكفار دار ، وللمؤمنين ممر . وفي الصحيح : " فيمر أولهم كالبرق ، ثم كالريح ، ثم كالطير . . . " الحديث . وقد مضى في سورة ( مريم ) . وقرأ [ ص: 156 ] الكسائي وابن عامر ( لترون ) بضم التاء ، من أريته الشيء ; أي تحشرون إليها فترونها . وعلى فتح التاء ، هي قراءة الجماعة ; أي لترون الجحيم بأبصاركم على البعد .

Man wants to earn more and more so that he may accumulate more and more material assets. He remains immersed in that thought till the day he dies. After his death, man realises that what was worth accumulating was something else. But the realization after death will be of no avail. Any increase in worldly goods increases a man’s accountability. But man, in his foolishness, thinks that he is adding to his success.

Verse [ 102:7] ثُمَّ لَتَرَ‌وُنَّهَا عَيْنَ الْيَقِينِ (...then you will see it with an eye of certainty.) The phrase 'ain-ul-yagin' (translated above as 'eye of certainty' ) refers to the certainty attained by physical observation, and this is the highest degree of certainty. Sayyidna Ibn ` Abbas ؓ reports that when Holy Prophet Musa (علیہ السلام) was on the mount of Tur, his people started worshipping a calf. Allah informed him about this while he was still on the mountain. This piece of information did not affect Musa (علیہ السلام) so much. However, when he returned and saw the Children of Israel, with his own eyes, worshipping the calf, he became so indignant that the tablets of Torah involuntarily fell from his hands. [ Transmitted by Ahmad and Tabarani with an authentic chain of narrators, as quoted by Mazhari ].

(For ye will behold hellfire) on the Day of Judgement.

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Result of Loving the World and Heedlessness of the Hereafter Allah says that all are preoccupied by love of the world, its delights and its adornments, and this distracts you from seeking the Hereafter and desiring it. This delays you until death comes to you and you visit the graves, thus becoming its inhabitants. In Sahih Al-Bukhari, it is recorded in the Book of Ar-Riqaq (Narrations that soften the Heart) from Anas bin Malik, who reported that Ubayy bin Ka`b said, "We used to think that this was a part of the Qur'an until the Ayah was revealed which says; أَلْهَـكُمُ التَّكَّاثُرُ (The mutual increase diverts you.)" He was referring to the Hadith in which the Prophet said, «لَوْ كَانَ لِابْنِ آدَمَ وَادٍ مِنْ ذَهَب» (If the Son of Adam had a valley of gold, he would desire another like it...) Imam Ahmad recorded from `Abdullah bin Ash-Shikhkhir that he said, "I came to the Messenger of Allah ﷺ while he was saying, أَلْهَـكُمُ التَّكَّاثُرُ يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي، وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَـيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ؟» ((The mutual increase diverts you.)" He was referring to the Hadith in which the Prophet said, «لَوْ كَانَ لِابْنِ آدَمَ وَادٍ مِنْ ذَهَب» (If the Son of Adam had a valley of gold, he would desire another like it...) Imam Ahmad recorded from `Abdullah bin Ash-Shikhkhir that he said, "I came to the Messenger of Allah ﷺ while he was saying, أَلْهَـكُمُ التَّكَّاثُرُ يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي، وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَـيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ؟» ((The mutual increase diverts you.)( The Son of Adam says, "My wealth, my wealth." But do you get anything (of benefit) from your wealth except for that which you ate and you finished it, or that which you clothed yourself with and you wore it out, or that which you gave as charity and you have spent it)" Muslim, At-Tirmidhi and An-Nasa'i also recorded this Hadith. Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah ﷺ said, «يَقُولُ الْعَبْدُ: مَالِي مَالِي، وَإِنَّمَا لَهُ مِنْ مَالِهِ ثَلَاثٌ: مَا أَكَلَ فَأَفْنَى، أَوْ لَبِسَ فَأَبْلَى، أَوْ تَصَدَّقَ فَأَمْضَى، وَمَا سِوَى ذَلِكَ فَذَاهِبٌ وَتَارِكُهُ لِلنَّاس» (The servant says "My wealth, my wealth." Yet he only gets three (benefits) from his wealth: that which he eats and finishes, that which he eats and finishes, that which he wears until it is worn out, or that which he gives in charity and it is spent. Everything else other than that will go away and leave him for the people.) Muslim was alone in recording this Hadith. Al-Bukhari recorded from Anas bin Malik that the Messenger of Allah ﷺ said, «يَتْبَعُ الْمَيِّتَ ثَلَاثَةٌ، فَيَرْجِعُ اثْنَانِ وَيَبْقَى مَعَهُ وَاحِدٌ: يَتْبَعُهُ أَهْلُهُ وَمَالُهُ وَعَمَلُهُ، فَيَرْجِعُ أَهْلُهُ وَمَالُهُ، وَيَبْقَى عَمَلُه» (Three things follow the deceased person, and two of them return while one remains behind with him. The things which follow him are his family, his wealth and his deeds. His family and his wealth return while his deeds remain.) This Hadith has also been recorded by Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded from Anas that the Prophet said, «يَهْرَمُ ابْنُ آدَمَ وَيَبْقَى مِنْهُ اثْنَتَانِ: الْحِرْصُ وَالْأَمَل» (The Son of Adam becomes old with senility, but yet two things remain with him: greed and hope.) Both of them (Al-Bukhari and Muslim) recorded this Hadith in the Two Sahihs.