God exalted be He says to His Prophet Do not move your tongue with it with the Qur’ān before Gabriel is through with reciting it to hasten it fearing to lose it.
لا تحرك -أيها النبي- بالقرآن لسانك حين نزول الوحي؛ لأجل أن تتعجل بحفظه، مخافة أن يتفلَّت منك. إن علينا جَمْعه في صدرك، ثم أن تقرأه بلسانك متى شئت. فإذا قرأه عليك رسولنا جبريل فاستمِعْ لقراءته وأنصت له، ثم اقرأه كما أقرأك إياه، ثم إن علينا توضيح ما أشكل عليك فهمه من معانيه وأحكامه.
هذا تعليم من الله عز وجل لرسوله صلى الله عليه وسلم في كيفية تلقيه الوحي من الملك فإنه كان يبادر إلى أخذه ويسابق الملك في قراءته فأمره الله عز وجل إذا جاءه الملك بالوحي أن يستمع له وتكفل الله له أن يجمعه في صدره وأن ييسره لأدائه على الوجه الذي ألقاه إليه وأن يبينه له ويفسره ويوضحه فالحالة الأولى جمعه في صدره والثانية تلاوته والثالثة تفسيره وإيضاح معناه ولهذا قال تعالى "لا تحرك به لسانك لتعجل به" أي بالقرآن كما قال تعالى "ولا تعجل بالقرآن من قبل أن يقضى إليك وحيه وقل رب زدني علما".
( لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ . إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ . فَإِذَا قَرَأْنَاهُ فاتبع قُرْآنَهُ . ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ) .والضمير فى ( به ) يعود إلى القرآن الكريم المفهوم من المقام . والمراد بقوله : ( لاَ تُحَرِّكْ ) نهيه صلى الله عليه وسلم عن التعجيل فى القراءة .
وقوله: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) اختلف أهل الرواية في معنى ذلك، فقال بعضهم: معناه: بل للإنسان على نفسه شهود من نفسه، ولو اعتذر بالقول مما قد أتى من المآثم، وركب من المعاصي، وجادل بالباطل.* ذكر من قال ذلك:حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) يعني الاعتذار، ألم تسمع أنه قال: لا يَنْفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وقال الله: وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ، مَا كُنَّا نَعْمَلُ مِنْ سُوءٍ (13) . وقولهم: وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ .حدثنا ابن بشار، قال: ثنا أبو أحمد، قال: ثنا سفيان، عن موسى بن أبي عائشة، عن سعيد بن جُبير، في قولة: ( بَلِ الإنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ ) قال: شاهد على نفسه ولو اعتذر.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: ( عَلَى نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقَى مَعَاذِيرَهُ ) ولو جادل عنها، فهو بصيرة عليها.حدثني يعقوب، قال: ثنا ابن علية، عن عمران بن حدير، قال: سألت عكرِمة، عن قوله: ( بَلِ الإنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقَى مَعَاذِيرَهُ ) قال: فسكت، فقلت له: إن الحسن يقول: ابن آدم عملك أولى بك، قال: صدق.حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) قال: معاذيرهم التي يعتذرون بها يوم القيامة فلا ينتفعون بها، قال: وَلا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ ويوم يؤذن لهم فيعتذرون فلا تنفعهم ويعتذرون بالكذب.وقال آخرون: بل معنى ذلك: بل للإنسان على نفسه من نفسه بصيرة ولو تجرّد.* ذكر من قال ذلك:حدثني نصر بن عليّ الجهضمي، قال: ثني أبي، عن خالد بن قيس، عن قتادة، عن زرارة بن أوفى، عن ابن عباس، في قوله: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) قال: لو تجرّد.وقال آخرون: بل معنى ذلك: ولو أرخى الستور وأغلق الأبواب.* ذكر من قال ذلك:حدثني محمد بن خلف العسقلاني، قال: ثنا رَوّاد، عن أبي حمزة، عن السديّ في قوله: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) ولو أرخى الستور، وأغلق الأبواب.وقال آخرون: بل معنى ذلك: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) لم تقبل.* ذكر من قال ذلك:حدثنا نصر بن عليّ، قال: ثني أ بي، عن خالد بن قيس، عن قتادة، عن الحسن: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) لم تُقبل معاذيره.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) قال: ولو اعتذر.وأولى الأقوال في ذلك عندنا بالصواب قول من قال: معناه: ولو اعتذر لأن ذلك أشبه المعاني بظاهر التنـزيل، وذلك أن الله جلّ ثناؤه أخبر عن الإنسان أن عليه شاهدًا من نفسه بقوله: ( بَلِ الإنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ ) فكان الذي هو أولى أن يتبع ذلك، ولو جادل عنها بالباطل، واعتذر بغير الحقّ، فشهادة نفسه عليه به أحقّ وأولى من اعتذاره بالباطل.----------------الهوامش :(13) في سورة النحل: { فألقوا السلم ما كنا ... } إلخ. وفي آية أخرى منها: { وألقوا إلى الله يومئذ السلم وضل عنهم ... } الآية.
قوله - عز وجل - ( لا تحرك به لسانك لتعجل به )أخبرنا عبد الواحد المليحي ، أخبرنا أحمد بن عبد الله النعيمي ، حدثنا محمد بن يوسف ، حدثنا محمد بن إسماعيل ، حدثنا قتيبة بن سعيد ، حدثنا جرير ، عن موسى بن أبي عائشة ، عن سعيد بن جبير ، عن ابن عباس رضي الله عنهما في قوله - عز وجل - : " لا تحرك به لسانك لتعجل به " قال : كان رسول الله - صلى الله عليه وسلم - إذا نزل [ عليه ] جبريل بالوحي كان ربما يحرك لسانه وشفتيه فيشتد عليه ، وكان يعرف منه ، فأنزل الله - عز وجل - الآية التي في لا أقسم بيوم القيامة : " لا تحرك به لسانك لتعجل به "
لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (16) هذه الآية وقعت هنا معترضة . وسبب نزولها ما رواه البخاري ومسلم عن ابن عباس أنه قال : «كان رسول الله صلى الله عليه وسلم إذا نزل عليه القرآن يُحرك به لسانه يُريد أن يحفَظَه مخافةَ أن يتَفَلَّتَ منه ، أو من شدة رغبته في حِفْظه فكان يلاقي من ذلك شدة فأنَزَل الله تعالى : { لا تُحَرِّكْ به لسانك لتَعْجَل بِه إِنَّ علينا جمعَه وقرآنه } . قال : جَمْعَه في صدرك ثم تَقْرَأُه فإذا قرأنَاه فاتّبعْ قُرْآنه قال فاستَمِعْ له وأنْصِتْ ، ثم إن علينا أن نبيّنه بلسانك ، أي أن تقرأه» اه . فلما نزل هذا الوحي في أثناء نزول السورة للغرض الذي نزل فيه ولم يَكن سورةً مستقلة كان ملحقاً بالسورة وواقعاً بين الآي التي نَزَل بينها .
كان النبي صلى الله عليه وسلم إذا جاءه جبريل بالوحي، وشرع في تلاوته عليه، بادره النبي صلى الله عليه وسلم من الحرص قبل أن يفرغ، وتلاه مع تلاوة جبريل إياه، فنهاه الله عن هذا، وقال: { وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ } وقال هنا: { لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ } ثم ضمن له تعالى أنه لا بد أن يحفظه ويقرأه، ويجمعه الله في صدره،
قوله تعالى : لا تحرك به لسانك لتعجل به في الترمذي : عن سعيد بن جبير عن ابن عباس قال : كان رسول الله - صلى الله عليه وسلم - إذا نزل عليه القرآن يحرك به لسانه ، يريد أن يحفظه ، فأنزل الله تبارك وتعالى : لا تحرك به لسانك لتعجل به قال : فكان يحرك به شفتيه . وحرك سفيان شفتيه .قال أبو عيسى : هذا حديث حسن صحيح . ولفظ مسلم عن ابن جبير عن ابن عباس قال : كان النبي - صلى الله عليه وسلم - يعالج من التنزيل شدة ، كان يحرك شفتيه ، فقال لي ابن عباس : أنا أحركهما كما كان رسول الله - صلى الله عليه وسلم - يحركهما ; فقال سعيد : أنا أحركهما كما كان ابن عباس يحركهما ، فحرك شفتيه ; فأنزل الله - عز وجل - : لا تحرك به لسانك لتعجل به إن علينا جمعه وقرآنه قال " جمعه " في صدرك ثم تقرؤه فإذا قرأناه فاتبع قرآنه قال فاستمع له وأنصت . ثم إن علينا أن نقرأه ; قال : فكان رسول الله - صلى الله عليه وسلم - بعد ذلك إذا أتاه جبريل عليهما السلام استمع ، وإذا انطلق جبريل - عليه السلام - قرأه النبي - صلى الله عليه وسلم - كما قرأه ; خرجه البخاري أيضا .ونظير هذه الآية قوله تعالى : ولا تعجل بالقرآن من قبل أن يقضى إليك وحيه وقد تقدم . وقال عامر الشعبي : إنما كان يعجل بذكره إذا نزل عليه من حبه له ، وحلاوته في لسانه ، فنهي عن ذلك حتى يجتمع ; لأن بعضه مرتبط ببعض ، وقيل : كان - عليه السلام - إذا نزل عليه الوحي حرك لسانه مع الوحي مخافة أن ينساه ، فنزلت ولا تعجل بالقرآن من قبل أن يقضى إليك وحيه ونزل : سنقرئك فلا تنس ونزل : لا تحرك به لسانك قاله ابن عباس : وقرآنه أي وقراءته عليك . والقراءة والقرآن في قول الفراء مصدران . وقال قتادة : فاتبع قرآنه أي فاتبع شرائعه وأحكامه .
When revelations, wahi, were made to the Prophet Muhammad, he used to make haste to receive them. Here, he has been asked not to do this. It is further stated that he should pay full attention to that part of the Quran which had already been revealed and which had already been addressed to him and should not concern himself with that portion which had not till then been revealed and had not been addressed to him. This shows that the individual should pay the fullest attention only to that portion of the Quran for which he is accountable at that moment. To make a point of seeking out that portion of the Quran for which he has not yet been made accountable, is being over-hasty and is entirely against Quranic wisdom.
بَلِ الْاِنْسَانُ عَلٰي نَفْسِهٖ بَصِيْرَةٌ وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ (Rather, man will be a witness against himself, even though he may offer his excuses....75:14-15). One meaning of the words bash and basirah is 'to see'. Another meaning of basirah is 'evidence', as for instance in:
قَدْ جَاۗءَكُمْ بَصَاۗىِٕرُ مِنْ رَّبِّكُمْ
'...There have come to you evidences 1 from your Lord_[ 6:104] '
In this verse the word basa'ir is the plural of basirah and it means 'evidence, proof, argument or insight'. The word ma` adhir is the plural of mi` dhar meaning, 'excuse'. The verse purports to say that for purposes of following the procedures of fairness and justice, man will be shown each
(1). Another meaning of the word is 'insights' according to which we have translated the verse 6:104 in the text. (Muhammad Taqi Usmani) of his deeds on the Plain of Reckoning, although in fact this will not be necessary for him, because every man knows what he does in this world, and he will recall his deeds in the Hereafter, even though he will make excuses. Furthermore, he will see all his good and bad actions on the Plain of Reckoning as the Qur'an says:
وَوَجَدُوْا مَا عَمِلُوْا حَاضِرًا
And they will find what they did all there_[ 18:49] '
If the word basirah is taken in the sense of 'evidence, or proof, the verse signifies that man will be a clear proof against himself, in spite of any excuses he might offer. However, man fails to realize that in this situation, the limbs of his own body [ his hearing, his sight, his two hands and his two legs ] will testify against him. This is the meaning of the words
وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ 'even though he may offer his excuses. [ 75:15] '.
Thus far, there was the description of the conditions and horrors of the Day of Resurrection. The next four verses are a special guidance for the Messenger of Allah to be followed by him at the time of revelation. When Jibra'il Amin descended with a set of verses, the Holy Prophet feared that there might be discrepancy in his listening and reciting it accordingly. His other fear was that he might forget some portion of it, or some word might escape his memory. As a result, when Jibra'il Amin recited a verse, he would exert himself in repeating the words immediately upon hearing them. In this manner, the strain would be multiplied. Allah revealed four verses in which he is advised not to exert himself so strenuously, because the matter has been simplified for him. Allah has taken upon Himself the responsibility of collecting it in his heart, making him recite it and conveying it to the people, thus:
لَا تُحَرِّكْ بِهٖ لِسَانَكَ لِتَعْجَلَ بِهٖ اِنَّ عَلَيْنَا جَمْعَهٗ وَقُرْاٰنَه ٗ فَاِذَا قَرَاْنٰهُ فَاتَّبِعْ قُرْاٰنَهٗ
([ 0 Prophet,] do not move your tongue [ during revelation ] for [ reciting ] it [ the Qur'an ] so as you receive it in hurry. It is surely undertaken by Us to store it [ in your heart ], and to let it be recited [ by you after revelation is completed ]. Therefore, when it is recited by Us [ through the angel ], follow its recitation [ by concentration of your heart ].. .75:16-18).
The word Qur'an here means 'recitation'. In other words, when Jibra'il I recites the Qur'an, you should not recite it along with him, but listen to it attentively. When its recitation is completed, follow its recitation. Here the words 'follow its recitation', by general consensus of the scholars, means 'when Jibra'il I recites, be silent and listen to it.'
Muqtadis (those praying behind an Imam) should not recite the Qur'an in salah
According to an authentic Hadith, Imam (one who leads a congregational prayer) in prayer is supposed to be followed by mugtadis (those who follow Imam). Therefore, they follow him. When the former bows, the latter must bow; and when he prostrates, the latter must all fall in prostration. In line with this principle, a Hadith in Sahih Muslim adds:
'When he [ the Imam ] recites, be silent and listen.'
This explains the function of an Imam. In matters of bowing and prostrating, the followers should do as he does, that is, they should perform the acts of bowing and prostrating along with him. However, following him in the matter of recitation is different. When the Imam recites, the followers should be silent and listen. This is the argument of Imam Abu Hanifah and some other Imams in holding that the mugtadis should not recite when following an Imam in prayer. And Allah knows best!
(Stir not thy tongue) to read the Qur'an, O Muhammad, (herewith to hasten it) to hasten the recitation of the Qur'an before Gabriel finishes reciting it to you. This is because the Prophet (pbuh) used to repeat whatever revelations of the Qur'an Gabriel brought down to him before the latter finished a sentence of the Qur'an, out of fear of forgetting what was revealed to him. Allah warned him against doing so.
How the Prophet received the Revelation
This is Allah teaching His Messenger how to receive the revelation from the angel. For verily, he (the Prophet ) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it. Therefore, Allah commanded him that when the angel brings some revelation to him he should just listen. Allah would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him. Allah would explain it, interpret it and clarify it for him. So the first phase was gathering it in his chest, the second phase was recitation and the third phase was its explanation and clarification of its meaning. Thus, Allah says,
لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ
(Move not your tongue concerning to make haste therewith.) meaning, with the Qur'an. This is as Allah says,
وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِى عِلْماً
(And be not in haste with the Qur'an before its revelation is completed to you, and say: "My Lord! Increase me in knowledge.") (20:114) Then Allah says,
إِنَّ عَلَيْنَا جَمْعَهُ
(It is for Us to collect it) meaning, `in your chest.'
وَقُرْءَانَهُ
(and that it be recited.) meaning, `that you recite it.'
فَإِذَا قَرَأْنَـهُ
(And when We have recited it to you,) meaning, `when the angel has recited it to you from Allah,'
فَاتَّبِعْ قُرْءَانَهُ
(then follow its recitation.) meaning, `listen to it then recite it as he taught you to recite it.'
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
(Then it is for Us to make it clear.) meaning, `after memorizing it and reciting it, We will explain it to you, clarify it and inspire you with its meaning according to what We intended and legislated.' Imam Ahmad recorded from Ibn `Abbas that he said that the Messenger of Allah ﷺ used to struggle very hard to grasp the revelation and he used to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah ﷺ used to move his lips (in order to show you)."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you)."' Then Allah revealed,
لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ
(Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited.) Ibn `Abbas said, "This means He will collect it in his chest to recite it.
فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ
(And when We have recited it to you, then follow its recitation.) meaning, listen to it and pay attention.
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
(Then it is for Us to make it clear (to you).) So after this, when Jibril would leave, he would recite it as Jibril had taught him to recite it." This has also been recorded by Al-Bukhari and Muslim. Al-Bukhari's wording says, "So whenever Jibril would come to him he would be silent, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him."
The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter
Concerning Allah's statement,
كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ
(But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter. nt, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him." sed to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah ﷺ used to move his lips (in order to show you)."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you)."' Then Allah revealed,
لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ
(Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited. rec?kA ? The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter Concerning Allah's statement,
كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ
(But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter.
Seeing Allah in the Hereafter
Then Allah says,
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ
(Some faces that Day shall be Nadirah.) which comes from the word Nadarah, which means splendid, radiant, glowing, delighted with goodness.
إِلَى رَبِّهَا نَاظِرَةٌ
(Looking at their Lord.) meaning, they will see Him with their very eyes. This is just as was recorded by Al-Bukhari in his Sahih,
«إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا»
(Verily, you all will see your Lord with your own eyes.) The believers seeing Allah in the abode of the Hereafter has been confirmed in the authentic Hadiths from numerous routes of transmission with the scholars of Hadith. It is not possible to deny this or refuse it. Examples would be the Hadiths of Abu Sa`id and Abu Hurayrah, and they are both recorded in the Two Sahihs. They both mentioned that some people said, "O Messenger of Allah! Will we see our Lord on the Day of Judgement" The Prophet said,
«هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ وَالْقَمَرِ لَيْسَ دُونَهُمَا سَحَابٌ؟»
(Are you harmed by seeing the sun and the moon when there are no clouds beneath them) They replied, "No." The Prophet then said,
«فَإِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَذَلِك»
(Then you will surely see your Lord like that.) In the Two Sahihs it is recorded from Jabir that he said, "The Messenger of Allah ﷺ looked at the moon on a night when it was full, and he said,
«إِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَلَا قَبْلَ غُرُوبِهَا، فَافْعَلُوا»
(Verily, you will see your Lord just as you see this moon! So if you are able to avoid missing a prayer before the rising of the sun (Fajr prayer) or before its setting (`Asr prayer) then do so.)" Among the Hadiths, which Muslim was alone in recording, is a narration from Suhayb that the Prophet said,
«إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ قَالَ يَقُولُ اللهُ تَعَالى: تُرِيدُونَ شَيْئًا أَزِيدُكُمْ؟ فَيَقُولُونَ: أَلَمْ تُبَيِّضْ وُجُوهَنَا؟ أَلَمْ تُدْخِلْنَا الْجَنَّةَ وَتُنَجِّنَا مِنَ النَّارِ؟ قَالَ: فَيَكْشِفُ الْحِجَابَ، فَمَا أُعْطُوا شَيْئًا أَحَبَّ إِلَيْهِمْ مِنَ النَّظَرِ إِلَى رَبِّهِمْ، وَهِيَ الزِّيَادَة»
(When the people of Paradise enter the Paradise, Allah will say, `Do you want me to give you anything extra' They will say, `Haven't you whitened our faces Haven't you entered us into Paradise and saved us from the Fire' Then He will remove the veil and they will not be given anything more beloved to them than looking at their Lord, and that will be the extra (Ziyadah).) Then he recited this Ayah,
لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ
(For those who have done good is the best and extra (Ziyadah).) (10:26) Also among the Hadiths, which Muslim was alone in recording, is the Hadith of Jabir in which the Prophet said,
«إِنَّ اللهَ يَتَجَلَّى لِلْمُؤْمِنِينَ يَضْحَك»
(Verily, Allah will appear before the believers while He is laughing.) This will take place on the open plains of the Resurrection place. In some of these Hadiths, it mentions that the believers will be looking at their Lord on the open plains and some mention that this will occur in the Gardens of Paradise. If it were not due to fear of taking up a lot of space, we would present all of these Hadiths with their routes of transmission and wordings from those that are in the Sahih collections, the collections of good narrations, the Musnad collections and the Sunan collections. However, we have mentioned this in separate places in this Tafsir, and Allah is the Giver of success. This issue is something that the Companions, the Successors and the Salaf of this nation have agreed upon, and all praise is due to Allah. It is something that is agreed upon between the Imams of Islam and the guides of all mankind.
Blackening of the Faces of the Disobedient People on the Day of Judgement
Allah says,
وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ - تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ
(And some faces that Day will be Basirah. Thinking that some calamity is about to fall on them.) These are the faces of the sinners that will be Basirah on the Day of Judgement. Qatadah said, "This means gloomy." As-Suddi said, "Their (the faces) color will change."
تَظُنُّ
(Thinking) meaning, they will be certain.
أَن يُفْعَلَ بِهَا فَاقِرَةٌ
(that some calamity is about to fall on them.) Mujahid said, "A disaster." Qatadah said, "An evil." As-Suddi said, "They will be certain that they are going to be destroyed." Ibn Zayd said, "They will think that they are going to enter into the Hellfire." This situation is similar to Allah's statement,
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ
(On the Day when some faces will become white and some faces will become black.) (3:106) Similarly Allah says,
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ - وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ - أُوْلَـئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ
(Some faces that Day will be bright. Laughing, rejoicing at the good news. And other faces, that Day will be dust-stained; darkness will cover them, such will be the disbelieving, wicked.) (80:38-42) Allah also says,
وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً
(Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire.) (88:2-4) until Allah says,
وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ - لِّسَعْيِهَا رَاضِيَةٌ فِى جَنَّةٍ عَالِيَةٍ
((Other) faces that Day will be joyful. Happy with their endeavor. In a lofty Paradise.) (88:8-10) And there are other similar Ayat and discussions (in the Qur'an).
God exalted be He says to His Prophet Do not move your tongue with it with the Qur’ān before Gabriel is through with reciting it to hasten it fearing to lose it.
لا تحرك -أيها النبي- بالقرآن لسانك حين نزول الوحي؛ لأجل أن تتعجل بحفظه، مخافة أن يتفلَّت منك. إن علينا جَمْعه في صدرك، ثم أن تقرأه بلسانك متى شئت. فإذا قرأه عليك رسولنا جبريل فاستمِعْ لقراءته وأنصت له، ثم اقرأه كما أقرأك إياه، ثم إن علينا توضيح ما أشكل عليك فهمه من معانيه وأحكامه.
هذا تعليم من الله عز وجل لرسوله صلى الله عليه وسلم في كيفية تلقيه الوحي من الملك فإنه كان يبادر إلى أخذه ويسابق الملك في قراءته فأمره الله عز وجل إذا جاءه الملك بالوحي أن يستمع له وتكفل الله له أن يجمعه في صدره وأن ييسره لأدائه على الوجه الذي ألقاه إليه وأن يبينه له ويفسره ويوضحه فالحالة الأولى جمعه في صدره والثانية تلاوته والثالثة تفسيره وإيضاح معناه ولهذا قال تعالى "لا تحرك به لسانك لتعجل به" أي بالقرآن كما قال تعالى "ولا تعجل بالقرآن من قبل أن يقضى إليك وحيه وقل رب زدني علما".
( لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ . إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ . فَإِذَا قَرَأْنَاهُ فاتبع قُرْآنَهُ . ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ) .والضمير فى ( به ) يعود إلى القرآن الكريم المفهوم من المقام . والمراد بقوله : ( لاَ تُحَرِّكْ ) نهيه صلى الله عليه وسلم عن التعجيل فى القراءة .
وقوله: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) اختلف أهل الرواية في معنى ذلك، فقال بعضهم: معناه: بل للإنسان على نفسه شهود من نفسه، ولو اعتذر بالقول مما قد أتى من المآثم، وركب من المعاصي، وجادل بالباطل.* ذكر من قال ذلك:حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) يعني الاعتذار، ألم تسمع أنه قال: لا يَنْفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وقال الله: وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ، مَا كُنَّا نَعْمَلُ مِنْ سُوءٍ (13) . وقولهم: وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ .حدثنا ابن بشار، قال: ثنا أبو أحمد، قال: ثنا سفيان، عن موسى بن أبي عائشة، عن سعيد بن جُبير، في قولة: ( بَلِ الإنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ ) قال: شاهد على نفسه ولو اعتذر.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: ( عَلَى نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقَى مَعَاذِيرَهُ ) ولو جادل عنها، فهو بصيرة عليها.حدثني يعقوب، قال: ثنا ابن علية، عن عمران بن حدير، قال: سألت عكرِمة، عن قوله: ( بَلِ الإنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقَى مَعَاذِيرَهُ ) قال: فسكت، فقلت له: إن الحسن يقول: ابن آدم عملك أولى بك، قال: صدق.حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) قال: معاذيرهم التي يعتذرون بها يوم القيامة فلا ينتفعون بها، قال: وَلا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ ويوم يؤذن لهم فيعتذرون فلا تنفعهم ويعتذرون بالكذب.وقال آخرون: بل معنى ذلك: بل للإنسان على نفسه من نفسه بصيرة ولو تجرّد.* ذكر من قال ذلك:حدثني نصر بن عليّ الجهضمي، قال: ثني أبي، عن خالد بن قيس، عن قتادة، عن زرارة بن أوفى، عن ابن عباس، في قوله: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) قال: لو تجرّد.وقال آخرون: بل معنى ذلك: ولو أرخى الستور وأغلق الأبواب.* ذكر من قال ذلك:حدثني محمد بن خلف العسقلاني، قال: ثنا رَوّاد، عن أبي حمزة، عن السديّ في قوله: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) ولو أرخى الستور، وأغلق الأبواب.وقال آخرون: بل معنى ذلك: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) لم تقبل.* ذكر من قال ذلك:حدثنا نصر بن عليّ، قال: ثني أ بي، عن خالد بن قيس، عن قتادة، عن الحسن: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) لم تُقبل معاذيره.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَلَوْ أَلْقَى مَعَاذِيرَهُ ) قال: ولو اعتذر.وأولى الأقوال في ذلك عندنا بالصواب قول من قال: معناه: ولو اعتذر لأن ذلك أشبه المعاني بظاهر التنـزيل، وذلك أن الله جلّ ثناؤه أخبر عن الإنسان أن عليه شاهدًا من نفسه بقوله: ( بَلِ الإنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ ) فكان الذي هو أولى أن يتبع ذلك، ولو جادل عنها بالباطل، واعتذر بغير الحقّ، فشهادة نفسه عليه به أحقّ وأولى من اعتذاره بالباطل.----------------الهوامش :(13) في سورة النحل: { فألقوا السلم ما كنا ... } إلخ. وفي آية أخرى منها: { وألقوا إلى الله يومئذ السلم وضل عنهم ... } الآية.
قوله - عز وجل - ( لا تحرك به لسانك لتعجل به )أخبرنا عبد الواحد المليحي ، أخبرنا أحمد بن عبد الله النعيمي ، حدثنا محمد بن يوسف ، حدثنا محمد بن إسماعيل ، حدثنا قتيبة بن سعيد ، حدثنا جرير ، عن موسى بن أبي عائشة ، عن سعيد بن جبير ، عن ابن عباس رضي الله عنهما في قوله - عز وجل - : " لا تحرك به لسانك لتعجل به " قال : كان رسول الله - صلى الله عليه وسلم - إذا نزل [ عليه ] جبريل بالوحي كان ربما يحرك لسانه وشفتيه فيشتد عليه ، وكان يعرف منه ، فأنزل الله - عز وجل - الآية التي في لا أقسم بيوم القيامة : " لا تحرك به لسانك لتعجل به "
لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (16) هذه الآية وقعت هنا معترضة . وسبب نزولها ما رواه البخاري ومسلم عن ابن عباس أنه قال : «كان رسول الله صلى الله عليه وسلم إذا نزل عليه القرآن يُحرك به لسانه يُريد أن يحفَظَه مخافةَ أن يتَفَلَّتَ منه ، أو من شدة رغبته في حِفْظه فكان يلاقي من ذلك شدة فأنَزَل الله تعالى : { لا تُحَرِّكْ به لسانك لتَعْجَل بِه إِنَّ علينا جمعَه وقرآنه } . قال : جَمْعَه في صدرك ثم تَقْرَأُه فإذا قرأنَاه فاتّبعْ قُرْآنه قال فاستَمِعْ له وأنْصِتْ ، ثم إن علينا أن نبيّنه بلسانك ، أي أن تقرأه» اه . فلما نزل هذا الوحي في أثناء نزول السورة للغرض الذي نزل فيه ولم يَكن سورةً مستقلة كان ملحقاً بالسورة وواقعاً بين الآي التي نَزَل بينها .
كان النبي صلى الله عليه وسلم إذا جاءه جبريل بالوحي، وشرع في تلاوته عليه، بادره النبي صلى الله عليه وسلم من الحرص قبل أن يفرغ، وتلاه مع تلاوة جبريل إياه، فنهاه الله عن هذا، وقال: { وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ } وقال هنا: { لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ } ثم ضمن له تعالى أنه لا بد أن يحفظه ويقرأه، ويجمعه الله في صدره،
قوله تعالى : لا تحرك به لسانك لتعجل به في الترمذي : عن سعيد بن جبير عن ابن عباس قال : كان رسول الله - صلى الله عليه وسلم - إذا نزل عليه القرآن يحرك به لسانه ، يريد أن يحفظه ، فأنزل الله تبارك وتعالى : لا تحرك به لسانك لتعجل به قال : فكان يحرك به شفتيه . وحرك سفيان شفتيه .قال أبو عيسى : هذا حديث حسن صحيح . ولفظ مسلم عن ابن جبير عن ابن عباس قال : كان النبي - صلى الله عليه وسلم - يعالج من التنزيل شدة ، كان يحرك شفتيه ، فقال لي ابن عباس : أنا أحركهما كما كان رسول الله - صلى الله عليه وسلم - يحركهما ; فقال سعيد : أنا أحركهما كما كان ابن عباس يحركهما ، فحرك شفتيه ; فأنزل الله - عز وجل - : لا تحرك به لسانك لتعجل به إن علينا جمعه وقرآنه قال " جمعه " في صدرك ثم تقرؤه فإذا قرأناه فاتبع قرآنه قال فاستمع له وأنصت . ثم إن علينا أن نقرأه ; قال : فكان رسول الله - صلى الله عليه وسلم - بعد ذلك إذا أتاه جبريل عليهما السلام استمع ، وإذا انطلق جبريل - عليه السلام - قرأه النبي - صلى الله عليه وسلم - كما قرأه ; خرجه البخاري أيضا .ونظير هذه الآية قوله تعالى : ولا تعجل بالقرآن من قبل أن يقضى إليك وحيه وقد تقدم . وقال عامر الشعبي : إنما كان يعجل بذكره إذا نزل عليه من حبه له ، وحلاوته في لسانه ، فنهي عن ذلك حتى يجتمع ; لأن بعضه مرتبط ببعض ، وقيل : كان - عليه السلام - إذا نزل عليه الوحي حرك لسانه مع الوحي مخافة أن ينساه ، فنزلت ولا تعجل بالقرآن من قبل أن يقضى إليك وحيه ونزل : سنقرئك فلا تنس ونزل : لا تحرك به لسانك قاله ابن عباس : وقرآنه أي وقراءته عليك . والقراءة والقرآن في قول الفراء مصدران . وقال قتادة : فاتبع قرآنه أي فاتبع شرائعه وأحكامه .
When revelations, wahi, were made to the Prophet Muhammad, he used to make haste to receive them. Here, he has been asked not to do this. It is further stated that he should pay full attention to that part of the Quran which had already been revealed and which had already been addressed to him and should not concern himself with that portion which had not till then been revealed and had not been addressed to him. This shows that the individual should pay the fullest attention only to that portion of the Quran for which he is accountable at that moment. To make a point of seeking out that portion of the Quran for which he has not yet been made accountable, is being over-hasty and is entirely against Quranic wisdom.
بَلِ الْاِنْسَانُ عَلٰي نَفْسِهٖ بَصِيْرَةٌ وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ (Rather, man will be a witness against himself, even though he may offer his excuses....75:14-15). One meaning of the words bash and basirah is 'to see'. Another meaning of basirah is 'evidence', as for instance in:
قَدْ جَاۗءَكُمْ بَصَاۗىِٕرُ مِنْ رَّبِّكُمْ
'...There have come to you evidences 1 from your Lord_[ 6:104] '
In this verse the word basa'ir is the plural of basirah and it means 'evidence, proof, argument or insight'. The word ma` adhir is the plural of mi` dhar meaning, 'excuse'. The verse purports to say that for purposes of following the procedures of fairness and justice, man will be shown each
(1). Another meaning of the word is 'insights' according to which we have translated the verse 6:104 in the text. (Muhammad Taqi Usmani) of his deeds on the Plain of Reckoning, although in fact this will not be necessary for him, because every man knows what he does in this world, and he will recall his deeds in the Hereafter, even though he will make excuses. Furthermore, he will see all his good and bad actions on the Plain of Reckoning as the Qur'an says:
وَوَجَدُوْا مَا عَمِلُوْا حَاضِرًا
And they will find what they did all there_[ 18:49] '
If the word basirah is taken in the sense of 'evidence, or proof, the verse signifies that man will be a clear proof against himself, in spite of any excuses he might offer. However, man fails to realize that in this situation, the limbs of his own body [ his hearing, his sight, his two hands and his two legs ] will testify against him. This is the meaning of the words
وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ 'even though he may offer his excuses. [ 75:15] '.
Thus far, there was the description of the conditions and horrors of the Day of Resurrection. The next four verses are a special guidance for the Messenger of Allah to be followed by him at the time of revelation. When Jibra'il Amin descended with a set of verses, the Holy Prophet feared that there might be discrepancy in his listening and reciting it accordingly. His other fear was that he might forget some portion of it, or some word might escape his memory. As a result, when Jibra'il Amin recited a verse, he would exert himself in repeating the words immediately upon hearing them. In this manner, the strain would be multiplied. Allah revealed four verses in which he is advised not to exert himself so strenuously, because the matter has been simplified for him. Allah has taken upon Himself the responsibility of collecting it in his heart, making him recite it and conveying it to the people, thus:
لَا تُحَرِّكْ بِهٖ لِسَانَكَ لِتَعْجَلَ بِهٖ اِنَّ عَلَيْنَا جَمْعَهٗ وَقُرْاٰنَه ٗ فَاِذَا قَرَاْنٰهُ فَاتَّبِعْ قُرْاٰنَهٗ
([ 0 Prophet,] do not move your tongue [ during revelation ] for [ reciting ] it [ the Qur'an ] so as you receive it in hurry. It is surely undertaken by Us to store it [ in your heart ], and to let it be recited [ by you after revelation is completed ]. Therefore, when it is recited by Us [ through the angel ], follow its recitation [ by concentration of your heart ].. .75:16-18).
The word Qur'an here means 'recitation'. In other words, when Jibra'il I recites the Qur'an, you should not recite it along with him, but listen to it attentively. When its recitation is completed, follow its recitation. Here the words 'follow its recitation', by general consensus of the scholars, means 'when Jibra'il I recites, be silent and listen to it.'
Muqtadis (those praying behind an Imam) should not recite the Qur'an in salah
According to an authentic Hadith, Imam (one who leads a congregational prayer) in prayer is supposed to be followed by mugtadis (those who follow Imam). Therefore, they follow him. When the former bows, the latter must bow; and when he prostrates, the latter must all fall in prostration. In line with this principle, a Hadith in Sahih Muslim adds:
'When he [ the Imam ] recites, be silent and listen.'
This explains the function of an Imam. In matters of bowing and prostrating, the followers should do as he does, that is, they should perform the acts of bowing and prostrating along with him. However, following him in the matter of recitation is different. When the Imam recites, the followers should be silent and listen. This is the argument of Imam Abu Hanifah and some other Imams in holding that the mugtadis should not recite when following an Imam in prayer. And Allah knows best!
(Stir not thy tongue) to read the Qur'an, O Muhammad, (herewith to hasten it) to hasten the recitation of the Qur'an before Gabriel finishes reciting it to you. This is because the Prophet (pbuh) used to repeat whatever revelations of the Qur'an Gabriel brought down to him before the latter finished a sentence of the Qur'an, out of fear of forgetting what was revealed to him. Allah warned him against doing so.
How the Prophet received the Revelation
This is Allah teaching His Messenger how to receive the revelation from the angel. For verily, he (the Prophet ) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it. Therefore, Allah commanded him that when the angel brings some revelation to him he should just listen. Allah would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him. Allah would explain it, interpret it and clarify it for him. So the first phase was gathering it in his chest, the second phase was recitation and the third phase was its explanation and clarification of its meaning. Thus, Allah says,
لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ
(Move not your tongue concerning to make haste therewith.) meaning, with the Qur'an. This is as Allah says,
وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِى عِلْماً
(And be not in haste with the Qur'an before its revelation is completed to you, and say: "My Lord! Increase me in knowledge.") (20:114) Then Allah says,
إِنَّ عَلَيْنَا جَمْعَهُ
(It is for Us to collect it) meaning, `in your chest.'
وَقُرْءَانَهُ
(and that it be recited.) meaning, `that you recite it.'
فَإِذَا قَرَأْنَـهُ
(And when We have recited it to you,) meaning, `when the angel has recited it to you from Allah,'
فَاتَّبِعْ قُرْءَانَهُ
(then follow its recitation.) meaning, `listen to it then recite it as he taught you to recite it.'
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
(Then it is for Us to make it clear.) meaning, `after memorizing it and reciting it, We will explain it to you, clarify it and inspire you with its meaning according to what We intended and legislated.' Imam Ahmad recorded from Ibn `Abbas that he said that the Messenger of Allah ﷺ used to struggle very hard to grasp the revelation and he used to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah ﷺ used to move his lips (in order to show you)."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you)."' Then Allah revealed,
لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ
(Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited.) Ibn `Abbas said, "This means He will collect it in his chest to recite it.
فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ
(And when We have recited it to you, then follow its recitation.) meaning, listen to it and pay attention.
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
(Then it is for Us to make it clear (to you).) So after this, when Jibril would leave, he would recite it as Jibril had taught him to recite it." This has also been recorded by Al-Bukhari and Muslim. Al-Bukhari's wording says, "So whenever Jibril would come to him he would be silent, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him."
The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter
Concerning Allah's statement,
كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ
(But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter. nt, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him." sed to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah ﷺ used to move his lips (in order to show you)."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you)."' Then Allah revealed,
لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ
(Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited. rec?kA ? The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter Concerning Allah's statement,
كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ
(But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter.
Seeing Allah in the Hereafter
Then Allah says,
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ
(Some faces that Day shall be Nadirah.) which comes from the word Nadarah, which means splendid, radiant, glowing, delighted with goodness.
إِلَى رَبِّهَا نَاظِرَةٌ
(Looking at their Lord.) meaning, they will see Him with their very eyes. This is just as was recorded by Al-Bukhari in his Sahih,
«إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا»
(Verily, you all will see your Lord with your own eyes.) The believers seeing Allah in the abode of the Hereafter has been confirmed in the authentic Hadiths from numerous routes of transmission with the scholars of Hadith. It is not possible to deny this or refuse it. Examples would be the Hadiths of Abu Sa`id and Abu Hurayrah, and they are both recorded in the Two Sahihs. They both mentioned that some people said, "O Messenger of Allah! Will we see our Lord on the Day of Judgement" The Prophet said,
«هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ وَالْقَمَرِ لَيْسَ دُونَهُمَا سَحَابٌ؟»
(Are you harmed by seeing the sun and the moon when there are no clouds beneath them) They replied, "No." The Prophet then said,
«فَإِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَذَلِك»
(Then you will surely see your Lord like that.) In the Two Sahihs it is recorded from Jabir that he said, "The Messenger of Allah ﷺ looked at the moon on a night when it was full, and he said,
«إِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَلَا قَبْلَ غُرُوبِهَا، فَافْعَلُوا»
(Verily, you will see your Lord just as you see this moon! So if you are able to avoid missing a prayer before the rising of the sun (Fajr prayer) or before its setting (`Asr prayer) then do so.)" Among the Hadiths, which Muslim was alone in recording, is a narration from Suhayb that the Prophet said,
«إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ قَالَ يَقُولُ اللهُ تَعَالى: تُرِيدُونَ شَيْئًا أَزِيدُكُمْ؟ فَيَقُولُونَ: أَلَمْ تُبَيِّضْ وُجُوهَنَا؟ أَلَمْ تُدْخِلْنَا الْجَنَّةَ وَتُنَجِّنَا مِنَ النَّارِ؟ قَالَ: فَيَكْشِفُ الْحِجَابَ، فَمَا أُعْطُوا شَيْئًا أَحَبَّ إِلَيْهِمْ مِنَ النَّظَرِ إِلَى رَبِّهِمْ، وَهِيَ الزِّيَادَة»
(When the people of Paradise enter the Paradise, Allah will say, `Do you want me to give you anything extra' They will say, `Haven't you whitened our faces Haven't you entered us into Paradise and saved us from the Fire' Then He will remove the veil and they will not be given anything more beloved to them than looking at their Lord, and that will be the extra (Ziyadah).) Then he recited this Ayah,
لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ
(For those who have done good is the best and extra (Ziyadah).) (10:26) Also among the Hadiths, which Muslim was alone in recording, is the Hadith of Jabir in which the Prophet said,
«إِنَّ اللهَ يَتَجَلَّى لِلْمُؤْمِنِينَ يَضْحَك»
(Verily, Allah will appear before the believers while He is laughing.) This will take place on the open plains of the Resurrection place. In some of these Hadiths, it mentions that the believers will be looking at their Lord on the open plains and some mention that this will occur in the Gardens of Paradise. If it were not due to fear of taking up a lot of space, we would present all of these Hadiths with their routes of transmission and wordings from those that are in the Sahih collections, the collections of good narrations, the Musnad collections and the Sunan collections. However, we have mentioned this in separate places in this Tafsir, and Allah is the Giver of success. This issue is something that the Companions, the Successors and the Salaf of this nation have agreed upon, and all praise is due to Allah. It is something that is agreed upon between the Imams of Islam and the guides of all mankind.
Blackening of the Faces of the Disobedient People on the Day of Judgement
Allah says,
وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ - تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ
(And some faces that Day will be Basirah. Thinking that some calamity is about to fall on them.) These are the faces of the sinners that will be Basirah on the Day of Judgement. Qatadah said, "This means gloomy." As-Suddi said, "Their (the faces) color will change."
تَظُنُّ
(Thinking) meaning, they will be certain.
أَن يُفْعَلَ بِهَا فَاقِرَةٌ
(that some calamity is about to fall on them.) Mujahid said, "A disaster." Qatadah said, "An evil." As-Suddi said, "They will be certain that they are going to be destroyed." Ibn Zayd said, "They will think that they are going to enter into the Hellfire." This situation is similar to Allah's statement,
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ
(On the Day when some faces will become white and some faces will become black.) (3:106) Similarly Allah says,
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ - وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ - أُوْلَـئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ
(Some faces that Day will be bright. Laughing, rejoicing at the good news. And other faces, that Day will be dust-stained; darkness will cover them, such will be the disbelieving, wicked.) (80:38-42) Allah also says,
وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً
(Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire.) (88:2-4) until Allah says,
وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ - لِّسَعْيِهَا رَاضِيَةٌ فِى جَنَّةٍ عَالِيَةٍ
((Other) faces that Day will be joyful. Happy with their endeavor. In a lofty Paradise.) (88:8-10) And there are other similar Ayat and discussions (in the Qur'an).