Those Who Drag Forth, Soul-snatchers, Those Who Pulled Out — Verse 37

as for him who was rebellious who disbelieved

فأمَّا مَن تمرد على أمر الله، وفضل الحياة الدنيا على الآخرة، فإن مصيره إلى النار.

أي تمرد وعتى.

وقوله - سبحانه - : ( فَأَمَّا مَن طغى . . . ) تفصيل لأحوال الناس فى هذا اليوم .أى : ( فَأَمَّا مَن طغى ) بأن تجاوز الحدود فى الكفر والفسوق والعصيان.

القول في تأويل قوله تعالى : فَأَمَّا مَنْ طَغَى (37)يقول تعالى ذكره: فأما من عتا على ربه، وعصاه واستكبر عن عبادته.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: ( طَغَى ) قال: عصى.

"فأما من طغى"، في كفره.

فَأَمَّا مَنْ طَغَى (37) والفاء في قوله : { فأما من طغى } رابطة لجواب ( إذا ) لأن جملة { من طغى } إلى آخرها جملة اسمية ليس فيها فعل يتعلق به ( إذا ) فلم يَكن بين ( إذا ) وبين جوابها ارتباط لفظي فلذلك تُجلب الفاء لربط الجواب في ظاهر اللفظ ، وأما في المعنى فيعلم أن ( إذا ) ظرف يتعلق بمعنى الاستقرار الذي بين المبتدأ والخبر .و ( أمَّا ) حرف تفصيل وشرط لأنها في معنى : مَهما يكن شيء .والطغيان تقدم معناه آنفاً . والمراد هنا : طغى على أمر الله ، كما دل عليه قوله : { وأما من خاف مقام ربه } .

{ فَأَمَّا مَنْ طَغَى } أي: جاوز الحد، بأن تجرأ على المعاصي الكبار، ولم يقتصر على ما حده الله.

قوله تعالى : فأما من طغى وآثر الحياة الدنيا أي تجاوز الحد في العصيان . قيل : نزلت في النضر وابنه الحارث ، وهي عامة في كل كافر آثر الحياة الدنيا على الآخرة . وروي عن يحيى بن أبي كثير قال : من اتخذ من طعام واحد ثلاثة ألوان فقد طغى .

Man is between two domains. One is the present world, which is before him, and the second is the world of the Hereafter, which is hidden from view. The real test of man is that he should prefer the Hereafter to the present world. But this can be done only by one who has the courage to exercise control over the base desires of the self and not behave arrogantly.

First, the special marks of the inmates of Hell are described. They have two characteristics: فَأَمَّا مَن طَغَىٰ وَآثَرَ‌ الْحَيَاةَ الدُّنْيَا (then for the one who had rebelled, and preferred the worldly life [ to the Hereafter ]...79:38). In other words, [ 1] instead of remaining loyal to Allah and His Messenger and following their commands, they adopt the line of rejection and rebellion; and [ 2] prefer the life of this world to that of the Hereafter. In other words, if he were to do a deed that gives comfort and pleasure in this world but punishment in the Hereafter, he would prefer the comforts and pleasure of this life to the pleasure of the next life. Those who are characterised by these two qualities the Blazing Fire, that is Hell, will be their abode, thus: فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (the Hell will be the abode... 79:39).

(Then, as for him who rebelled) him who was too arrogant and proud and disbelieved in Allah, i.e. al-Nadr Ibn al-Harith Ibn 'Alqamah

as for him who was rebellious! and preferred the life of this world,He said:That is, he forswore the rights (ḥuqūq) of God, was ungrateful for His blessings and preferred this world, following the craving of [his] lusts and pursuing his whims.Then he said:Every person upon whom the sun has risen or set is ignorant (jāhil), except for the one who prefers God, Exalted is He, over himself, his spirit, his life in this world and his Hereafter.He was asked, �What is the sign of hatred (bughḍ) for this world?� He replied:It is that the afflictions (maṣāʾib) [of this world] are easy for a person to bear, even those which [affect] him personally or his children. So it is that Muslim b. Yasār said on the death of his son, �O my son, my grief for you has distracted me from grieving over [my loss of] you. O God, I have transferred to him the reward [which You have granted] me concerning him.� The second sign is that the happiness of this world becomes insignificant in his eyes, even though it gives him ease. The third sign is that there is nothing closer to him than God, Mighty and Majestic is He, as [is indicated by] the saying of ʿĀmir b. ʿAbd al-Qays, �I never regarded anything without seeing God as closer to it than myself.� His words, Exalted is He:

The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَآءَتِ الطَّآمَّةُ الْكُبْرَى (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn `Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَى وَأَمَرُّ (And the Hour will be more grievous and more bitter.) (54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الإِنسَـنُ مَا سَعَى (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى (On the Day will man remember, but how will that remembrance avail him) (89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَى (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَى (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَءاثَرَ الْحَيَوةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِىَ الْمَأْوَى (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَـهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَى رَبِّكَ مُنتَهَـهَآ (They ask you about the Hour -- when will be its appointed time What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً يَسْـَلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.") (7:187) Allah says here, إِلَى رَبِّكَ مُنتَهَـهَآ (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, «مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل» (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَـهَا (You are only a warner for those who fear it,) meaning, `I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn `Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an (`Ashiyyah) afternoon or its (Duha) morning.) "As for `Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَـهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi`at. And to Allah belongs all praise and thanks.