Ta Ha — Verse 106
20:106 · Ta Ha
Verse display
فَیَذَرُهَا قَاعࣰا صَفۡصَفࣰا ١٠٦
fayadharuhā qāʿan ṣafṣafa
Ta Ha / Ta Ha (20:106)
Connections 1 multi-source 2 single-source 5 commentators
Multi-source connections cited by 2+ commentators
Single-source mentions (2) cited by only one commentator
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Q 19:38 (Maryam)
cited by
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Q 20:102 (Ta Ha)
cited by
By commentator who cites how many verses on this ayah
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Al-Qushairi Tafsir 1 verse 2 mentions total
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Kashani Tafsir 1 verse 2 mentions total
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Kashf Al-Asrar Tafsir 1 verse
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Ma'arif-ul-Quran 1 verse
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Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
and leave a flat plain
fayadharuhā qāʿan ṣafṣafa
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Tafsir Commentary
The destruction of the Mountains, and the Earth becomes a Smooth Plain
Allah says,
وَيَسْـَلُونَكَ عَنِ الْجِبَالِ
(And they ask you concerning the mountains.) This is a question, will they remain on the Day of Resurrection or will they cease to exist
فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً
(Say: "My Lord will blast them and scatter them as particles of dust.") This means that He will take them away from their places, wipe them out and remove them completely.
فَيَذَرُهَا
(Then He shall leave it) referring to the earth;
قَاعاً صَفْصَفاً
(as a level smooth plain.) This means one expanse spread out. The word Qa` means a piece of land that is level and the word Safsafa is used to place emphasis on this meaning. It has also been said that Safsafa means that which has no vegetation growing in it. The first meaning is preferred, even though the second meaning is also included by necessity. In reference to this, Allah says,
لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً
(You will see therein no crookedness nor curve. ) meaning, `on that Day you will not see in the earth any valley, hill, or any place, whether low or elevated.' Ibn `Abbas, `Ikrimah, Mujahid, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah and others of the Salaf all said the same.
The People will rush towards the Voice of the Caller
يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِىَ لاَ عِوَجَ لَهُ
(On that Day mankind will follow strictly Allah's caller, no crookedness will they show him.) On the Day, they see these conditions and these frightening sights, they will hastily respond to the caller. Wherever they are commanded to go, they will rush to it. If they had been like this in the worldly life, it would have been more beneficial for them, but here it does not benefit them. This is as Allah says,
أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا
(How clearly will they see and hear, the Day when they will appear before Us!) 19:38 Allah also says,
مُّهْطِعِينَ إِلَى الدَّاعِ
(hastening towards the caller.) Concerning Allah's statement,
وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَـنِ
(And all voices will be humbled for the Most Gracious,) Ibn `Abbas said, "This means they will be silent." As-Suddi also said the same.
فَلاَ تَسْمَعُ إِلاَّ هَمْساً
(And nothing shall you hear except Hamsa.) Sa`id bin Jubayr related that Ibn `Abbas said, "This means the steps of feet." `Ikrimah, Mujahid, Ad-Dahhak, Ar-Rabi` bin Anas, Qatadah, Ibn Zayd and others all said the same. `Ali bin Abi Talhah said that Ibn `Abbas said,
فَلاَ تَسْمَعُ إِلاَّ هَمْساً
(And nothing shall you hear except Hamsa.) "Hamsa means a hidden voice." This has also been repor- ted from `Ikrimah and Ad-Dahhak. Sa`id bin Jubayr said,
فَلاَ تَسْمَعُ إِلاَّ هَمْساً
(And nothing shall you hear except Hamsa.) "Hamsa means the secret speech and the steps of feet."
then He will leave them a level hollow a flattened level surface
They ask thee about the mountains. Say, “My Lord will scatter them as ashes.” In the outwardness He is showing His awesomeness, forcefulness, and exaltation to the creatures. In the inwardness He is bestowing eminence on His servants and friends: “We turned this earth into your bedspread and made it your carpet. If you are not there, of what use is the carpet? We made the heaven your roof, the stars your indications, the sun your cook, the moon your burning candle. When you go, of what use is the candle, what will be done by the indications? When a carpet is prepared for a friend and he goes, it must be taken up. When you go, We will take up this carpet, for We will not create anyone else. He it is who created for you all that is in the earth [2:29]. Heaven and earth, moon and sun, unshakeable mountains and surging oceans-these are the go-betweens of your road. Each has a torch in its hand and holds it over your road. “Tomorrow at the time of gazing, We will lift away everything from before you. We will say, 'The reports have gone, the gaze has come.'” Proofs are needed when there is no face-to-face vision. When face-to-face vision comes, what good are proofs? Go-betweens are useful as long as the friend has not reached the friend. When the friend reaches the friend, what use are go-betweens? Since the days were the days of reports, the hoopoe was needed to give the reports [to Solomon]. But when the era of the gaze arrives, the hoopoe is of no use. As long as MuṣṬafā was in Mecca, Gabriel used to come and go. When he reached the Lote Tree of the Final End, Gabriel stood still. He said, “Now I have become a veil. The friend has reached the friend, and the intermediary is of no use, the go-between is nothing more than a veil.”
They ask thee about the mountains. Say, “My Lord will scatter them as ashes.” In the outwardness He is showing His awesomeness, forcefulness, and exaltation to the creatures. In the inwardness He is bestowing eminence on His servants and friends: “We turned this earth into your bedspread and made it your carpet. If you are not there, of what use is the carpet? We made the heaven your roof, the stars your indications, the sun your cook, the moon your burning candle. When you go, of what use is the candle, what will be done by the indications? When a carpet is prepared for a friend and he goes, it must be taken up. When you go, We will take up this carpet, for We will not create anyone else. He it is who created for you all that is in the earth [2:29]. Heaven and earth, moon and sun, unshakeable mountains and surging oceans-these are the go-betweens of your road. Each has a torch in its hand and holds it over your road. “Tomorrow at the time of gazing, We will lift away everything from before you. We will say, 'The reports have gone, the gaze has come.'” Proofs are needed when there is no face-to-face vision. When face-to-face vision comes, what good are proofs? Go-betweens are useful as long as the friend has not reached the friend. When the friend reaches the friend, what use are go-betweens? Since the days were the days of reports, the hoopoe was needed to give the reports [to Solomon]. But when the era of the gaze arrives, the hoopoe is of no use. As long as MuṣṬafā was in Mecca, Gabriel used to come and go. When he reached the Lote Tree of the Final End, Gabriel stood still. He said, “Now I have become a veil. The friend has reached the friend, and the intermediary is of no use, the go-between is nothing more than a veil.”
They ask thee about the mountains. Say, “My Lord will scatter them as ashes.” In the outwardness He is showing His awesomeness, forcefulness, and exaltation to the creatures. In the inwardness He is bestowing eminence on His servants and friends: “We turned this earth into your bedspread and made it your carpet. If you are not there, of what use is the carpet? We made the heaven your roof, the stars your indications, the sun your cook, the moon your burning candle. When you go, of what use is the candle, what will be done by the indications? When a carpet is prepared for a friend and he goes, it must be taken up. When you go, We will take up this carpet, for We will not create anyone else. He it is who created for you all that is in the earth [2:29]. Heaven and earth, moon and sun, unshakeable mountains and surging oceans-these are the go-betweens of your road. Each has a torch in its hand and holds it over your road. “Tomorrow at the time of gazing, We will lift away everything from before you. We will say, 'The reports have gone, the gaze has come.'” Proofs are needed when there is no face-to-face vision. When face-to-face vision comes, what good are proofs? Go-betweens are useful as long as the friend has not reached the friend. When the friend reaches the friend, what use are go-betweens? Since the days were the days of reports, the hoopoe was needed to give the reports [to Solomon]. But when the era of the gaze arrives, the hoopoe is of no use. As long as MuṣṬafā was in Mecca, Gabriel used to come and go. When he reached the Lote Tree of the Final End, Gabriel stood still. He said, “Now I have become a veil. The friend has reached the friend, and the intermediary is of no use, the go-between is nothing more than a veil.”
They ask thee about the mountains. Say, “My Lord will scatter them as ashes.” In the outwardness He is showing His awesomeness, forcefulness, and exaltation to the creatures. In the inwardness He is bestowing eminence on His servants and friends: “We turned this earth into your bedspread and made it your carpet. If you are not there, of what use is the carpet? We made the heaven your roof, the stars your indications, the sun your cook, the moon your burning candle. When you go, of what use is the candle, what will be done by the indications? When a carpet is prepared for a friend and he goes, it must be taken up. When you go, We will take up this carpet, for We will not create anyone else. He it is who created for you all that is in the earth [2:29]. Heaven and earth, moon and sun, unshakeable mountains and surging oceans-these are the go-betweens of your road. Each has a torch in its hand and holds it over your road. “Tomorrow at the time of gazing, We will lift away everything from before you. We will say, 'The reports have gone, the gaze has come.'” Proofs are needed when there is no face-to-face vision. When face-to-face vision comes, what good are proofs? Go-betweens are useful as long as the friend has not reached the friend. When the friend reaches the friend, what use are go-betweens? Since the days were the days of reports, the hoopoe was needed to give the reports [to Solomon]. But when the era of the gaze arrives, the hoopoe is of no use. As long as MuṣṬafā was in Mecca, Gabriel used to come and go. When he reached the Lote Tree of the Final End, Gabriel stood still. He said, “Now I have become a veil. The friend has reached the friend, and the intermediary is of no use, the go-between is nothing more than a veil.”
They ask thee about the mountains. Say, �My Lord will scatter them as ashes.�In the outwardness He is showing His awesomeness, forcefulness, and exaltation to the creatures. In the inwardness He is bestowing eminence on His servants and friends: �We turned this earth into your bedspread and made it your carpet. If you are not there, of what use is the carpet? We made the heaven your roof, the stars your indications, the sun your cook, the moon your burning candle. When you go, of what use is the candle, what will be done by the indications? When a carpet is prepared for a friend and he goes, it must be taken up. When you go, We will take up this carpet, for We will not create anyone else. He it is who created for you all that is in the earth [2:29]. Heaven and earth, moon and sun, unshakeable mountains and surging oceans-these are the go-betweens of your road. Each has a torch in its hand and holds it over your road.�Tomorrow at the time of gazing, We will lift away everything from before you. We will say, 'The reports have gone, the gaze has come.'�Proofs are needed when there is no face-to-face vision. When face-to-face vision comes, what good are proofs? Go-betweens are useful as long as the friend has not reached the friend. When the friend reaches the friend, what use are go-betweens? Since the days were the days of reports, the hoopoe was needed to give the reports [to Solomon]. But when the era of the gaze arrives, the hoopoe is of no use. As long as MuṣṬafā was in Mecca, Gabriel used to come and go. When he reached the Lote Tree of the Final End, Gabriel stood still. He said, �Now I have become a veil. The friend has reached the friend, and the intermediary is of no use, the go-between is nothing more than a veil.�
فيترك الأرض حينئذ منبسطة مستوية ملساء لا نبات فيها، لا يرى الناظر إليها مِن استوائها مَيْلا ولا ارتفاعًا ولا انخفاضًا.
"فيذرها" أي الأرض "قاعا صفصفا" أي بساطا واحدا والقاع هو المستوي من الأرض والصفصف تأكيد لمعنى ذلك وقيل الذي لا نبات فيه والأول أولى وإن كان الآخر مرادا أيضا باللازم.
والضمير فى قوله ( فَيَذَرُهَا قَاعاً صَفْصَفاً ) يعود إلى الجبال باعتبار أجزائها السفلى الباقية بعد النسف ، ويصح أن يعود إلى الرض المدلول عليها بقرينة الحال ، لأنها هى الباقية بعد قلع الجبال . والقاع : هو المنكشف من الأرض دون أن يكون عليه نبات أو بناء .والصفصف : الأرض المستوية الملساء حتى لكأن أجزاءها صف واحد من كل جهة .اى : فيتركها بعد النسف أرضا منكشفة متساوية ملساء ، لا نبات فيها ولا بناء . . .
(فَيَذَرُهَا قَاعًا صَفْصَفًا) يقول تعالى ذكره: فيدع أماكنها من الأرض إذا نسفها نسفا، قاعا: يعني: أرضا ملساء، صفصفا: يعني مستويا لا نبات فيه، ولا نشز، ولا ارتفاع.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( قَاعًا صَفْصَفًا ) يقول: مستويا لا نبات فيه.حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَيَذَرُهَا قَاعًا صَفْصَفًا ) قال: مستويا، الصفصف: المستوي.حدثني يونس، قال: أخبرنا عبد الله بن يوسف، قال: ثنا عبد الله بن لهيعة، قال: ثنا أبو الأسود، عن عروة، قال: كنا قعودا عند عبد الملك حين قال كعب: إن الصخرة موضع قدم الرحمن يوم القيامة، فقال: كذب كعب، إنما الصخرة جبل من الجبال، إن الله يقول ( وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا ) فسكت عبد الملك.حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله (صَفْصَفا) قال: مستويا.حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، مثله.قال أبو جعفر: وكان بعض أهل العلم بلغات العرب من أهل الكوفة يقول: القاع: مستنقع الماء، والصفصف: الذي لا نبات فيه.
( فيذرها ) أي : فيدع أماكن الجبال من الأرض ، ( قاعا صفصفا ) أي : أرضا ملساء مستوية لا نبات فيها ، و " القاع " : ما انبسط من الأرض ، و " الصفصف " : الأملس .
فَيَذَرُهَا قَاعًا صَفْصَفًا (106) ومعنى { يذرها قاعاً صفصفاً } أنها تندك في مواضعها وتسوى مع الأرض حتى تصير في مستوى أرضها ، وذلك يحصل بزلزال أو نحوه ، قال تعالى : { إذا رُجّت الأرض رجّاً وبُسّت الجبال بسّاً فكانت هباء منبثّاً } [ الواقعة : 4 6 ].وجملة { لا ترى فيها عِوَجاً ولا أمْتاً } حال مؤكدة لمعنى { قَاعاً صَفصفاً } لزيادة تصوير حالة فيزيد تهويلها
تفسير الآيات من 105 الى 107 :ـيخبر تعالى عن أهوال القيامة، وما فيها من الزلازل والقلاقل، فقال: { وَيَسْأَلُونَكَ عَنِ الْجِبَالِ } أي: ماذا يصنع بها يوم القيامة، وهل تبقى بحالها أم لا؟ { فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا } أي: يزيلها ويقلعها من أماكنها فتكون كالعهن وكالرمل، ثم يدكها فيجعلها هباء منبثا، فتضمحل وتتلاشى، ويسويها بالأرض، ويجعل الأرض قاعا صفصفا، مستويا لا يرى فيه أيها الناظر عِوَجًا، هذا من تمام استوائها { وَلَا أَمْتًا } أي: أودية وأماكن منخفضة، أو مرتفعة فتبرز الأرض، وتتسع للخلائق، ويمدها الله مد الأديم، فيكونون في موقف واحد، يسمعهم الداعي، وينفذهم البصر، ولهذا
فيذرها أي يذر مواضعها قاعا صفصفا القاع الأرض الملساء بلا نبات ولا بناء ؛ قاله ابن الأعرابي . وقال الجوهري : والقاع المستوي من الأرض والجمع أقوع وأقواع وقيعان صارت الواو ياء لكسر ما قبلها . وقال الفراء : القاع مستنقع الماء والصفصف القرعاء . الكلبي : هو الذي لا نبات فيه . وقيل : المستوي من الأرض كأنه على صف واحد في استوائه ؛ قاله مجاهد . والمعنى واحد في القاع والصفصف ؛ فالقاع الموضع المنكشف ، والصفصف المستوي الأملس . وأنشد سيبويه [ للشاعر الأعشى ] :وكم دون بيتك من صفصف ودكداك رمل وأعقادهاوقاعا نصب على الحال والصفصف .
On Doomsday, the earth will be turned into a flattened plain. At that time there will be neither the heights of the mountains nor the depths of the seas. All human beings will be reborn and assembled on this ground. In this world when God’s voice is directed to mankind through His spokesmen, it is ignored by many individuals. But, on Doomsday, when God will directly call the people, they will follow the direction of His voice without the slightest deviation. People will be so terrified that they will not be able to utter a single word. Except for the sound of dragging feet, no other sound will be heard.
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
(And leave it) and leave the earth (as an empty plain) without vegetation,