He Frowned — Verse 22

then when He wills He will raise him for the Resurrection.

لُعِنَ الإنسان الكافر وعُذِّب، ما أشدَّ كفره بربه!! ألم ير مِن أيِّ شيء خلقه الله أول مرة؟ خلقه الله من ماء قليل- وهو المَنِيُّ- فقدَّره أطوارا، ثم بين له طريق الخير والشر، ثم أماته فجعل له مكانًا يُقبر فيه، ثم إذا شاء سبحانه أحياه، وبعثه بعد موته للحساب والجزاء. ليس الأمر كما يقول الكافر ويفعل، فلم يُؤَدِّ ما أمره الله به من الإيمان والعمل بطاعته.

أي بعثه يعد موته ويقال البعث والنشور "ومن آياته أن خلقكم من تراب ثم إذا أنتم بشر تنتشرون" "وانظر إلى العظام كيف ننشزها ثم نكسوها لحما". وقال ابن أبي حاتم حدثنا أبي حدثنا أصبغ بن الفرج أخبرنا ابن وهب أخبرني عمرو بن الحارث أن دراجا أبا السمح أخبره عن أبي الهيثم عن أبي سعيد عن النبي صلى الله عليه وسلم قال "يأكل التراب كل شيء من الإنسان إلا عجب ذنبه" قيل وما هو يا رسول الله؟ قال "مثل حبة خردل منه تنشئون" وهذا الحديث ثابت في الصحيحين من رواية الأعمش عن أبي صالح عن أبي هريرة بدون هذه الزيادة ولفظه "كل ابن آدم يبلى إلا عجب الذنب منه خلق وفيه يركب".

( ثُمَّ إِذَا شَآءَ أَنشَرَهُ ) أى : ثم بعد أن خلق الله خلق الله هذا الخلق البديع ، وهداه النجدين ، وأمر بستر جسده فى القبر بعد موته . . بعد كل ذلك إذا شاء أحياه بعد الموت ، للحساب والجزاء . يقال : أنشر الله - تعالى - الموتى ونشرهم ، إذا بعثهم من قبورهم .وقال - سبحانه - ( إِذَا شَآءَ ) للإِشعار بأن هذا البعث إنما هو بإرادته ومشيئته ، وفى الوقت الذى يختاره ويريده ، مهما تعجله المتعجلون .

وقوله: ( ثُمَّ إِذَا شَاءَ أَنْشَرَهُ ) يقول: ثم إذا شاء الله أنشره بعد مماته وأحياه، يقال: أنشر الله الميت بمعنى: أحياه، ونشر الميت بمعنى حيى هو بنفسه، ومنه قول الأعشى:حــتى يَقُــولَ النَّــاسُ مِمَّـا رأوْايـــا عَجَبــا لِلْمَيِّــتِ النَّاشــرِ (4)---------------------------الهوامش :(4) وهذا البيت أيضا للأعشى ، من تلك القصيدة ( ص 141 ) . وبعد البيت السابق بلا فاصل بينهما . وهو من شواهد أبي عبيدة في ( معاني القرآن ، الورقة 185 ) . قال : أنشره : أحياه ، وأنشر الميت ( بالرفع على الفاعلية ) حيى نفسه ، وقال الأعشى : " حتى يقول الناس ... " البيت .

"ثم إذا شاء أنشره"، أحياه بعد موته.

ثُمَّ إِذَا شَاءَ أَنْشَرَهُ (22)فدَخِّنُوا المَرْءَ وسِرْبَالَه ... وجملة : { ثم إذا شاء أنشره } رجوع إلى إثبات البعث وهي كالنتيجة عقب الاستدلال . ووقع قوله : { إذا شاء } معترضاً بين جملة { أماته } وجملة : { أنشره } لرد توهم المشركين أن عدم التعجيل بالبعث دليل على انتفاء وقوعه في المستقبل و ( إذا ) ظرف للمستقبل ففعل المضي بعدها مؤول بالمستقبل .والمعنى : ثم حين يشاء ينشره ، أي ينشره حين تتعلق مشيئته بإنشاره .و { أنشره } بعثه من الأرض وأصل النشر إخراج الشيء المخبأ يقال : نشر الثوب ، إذ أزال طيّه ، ونشر الصحيفة ، إذا فَتحها ليقرأها . ومنه الحديث : « فنشروا التوراة » .وأما الإِنشار بالهمز فهو خاص بإخراج الميت من الأرض حيّاً وهو البعث ، فيجوز أن يقال : نُشِر الميت ، والعَرب لم يكونوا يعتقدون إحياء الأموات إلا أن يكونوا قد قالوه في تخيلاتهم التوهمية . فيكون منه قول الأعشى: ... حتى يقول الناس ممّا رأوايا عَجَباً للْمَيِّتتِ النَّاشِر ... ولذلك قال الله تعالى : { ولئن قلت إنكم مبعوثون من بعد الموت ليقولن الذين كفروا إن هذا إلا سحر مبين } [ هود : 7 ] .وفي قوله : { إذا شاء } ردّ لشبهتهم إذ كانوا يطلبون تعجيل البعث تحدياً وتهكماً ليجعلوا عدم الاستجابة بتعجيله دليلاً على أنه لا يكون ، فأعلمهم الله أنه يقع عندما يشاء الله وقوعه لا في الوقت الذي يسألونه لأنه موكول إلى حكمة الله ، واستفادة إبطال قولهم من طريق الكناية .

{ ثُمَّ إِذَا شَاءَ أَنْشَرَهُ } أي: بعثه بعد موته للجزاء، فالله هو المنفرد بتدبير الإنسان وتصريفه بهذه التصاريف، لم يشاركه فيه مشارك،

ثم إذا شاء أنشره أي أحياه بعد موته . وقراءة العامة أنشره بالألف . وروى أبو حيوة عن نافع وشعيب بن أبي حمزة ( شاء نشره ) بغير ألف ، لغتان فصيحتان بمعنى ; يقال : أنشر الله الميت ونشره ; قال الأعشى :حتى يقول الناس مما رأوا يا عجبا للميت الناشر

The driving force behind the true godliness required of a man is, in reality, his sense of gratitude. If he gives serious consideration to his creation and the various natural systems in operation around him, a sense of gratitude towards his Lord will eventually develop in him. The state of being resulting from these feelings of gratitude and obligation is known as godliness, or adoration of God in the real sense.

ثُمَّ أَمَاتَهُ فَأَقْبَرَ‌هُ (Later, he made him die, and put him into the grave..80:21) After mentioning the inception of human life, Allah points to its end, that is, death and grave. Death has been mentioned here in the context of blessings of Allah. It indicates that death is a blessing rather than a calamity. The Holy Prophet ﷺ is reported to have put it thus: تحفَۃ المؤمِن الموت "The gift of a believer is death." Moreover, there is a profound wisdom in death at macro level for the entire world. The phrase فَأَقْبَرَ‌هُ fa-aqbarah (and put him into the grave) describes another blessing of Allah, in that when man is dead, he is not left lying on the earth like other animals where he might rot, blow up and burst [ and probably be ravaged by vultures or beasts ]. But, even after death, he is honoured in the most befitting manner. His body is washed ceremonially, enshrouded in clean cloths, and buried in a grave with respect. This verse also indicates that it is obligatory to bury a dead human body.

(Then, when He will, He bringeth him again to life) i.e. He will resurrect him from the grave.

Then, when He wills, He will raise him,affiliated with wisdom (ḥikma), in a contemplative witnessing (mushāhada) of God, whilst being cut off from all other than Him.His words, Exalted is He:

The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الإِنسَـنُ مَآ أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn `Abbas that he said, قُتِلَ الإِنسَـنُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَآ أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَآ أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَىِّ شَىْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-`Awfi reported from Ibn `Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by `Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً (Verily, We guided him on the path, he is either grateful or ungrateful.) (76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَآءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba`th (resurrection) and An-Nushur (resuscitation). وَمِنْ ءَايَـتِهِ أَنْ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُمْ بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.) (30:20) وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.) (2:259) In the Two Sahihs it is narrated by way of Al-A`mash from Abu Salih, from Abu Hurayrah that the Prophet said, «كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّب» (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, `Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَآ أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning -- and Allah knows best -- is that the Ayah ثُمَّ إِذَا شَآءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلاَّ لَمَّا يَقْضِ مَآ أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الإِنسَـنُ إِلَى طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَآءَ صَبّاً (We pour forth water in abundance.) meaning, `We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الاٌّرْضَ شَقّاً (And We split the earth in clefts.) meaning, `We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبّاً - وَعِنَباً وَقَضْباً (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn `Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُوناً (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلاً (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَآئِقَ غُلْباً (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn `Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَـكِهَةً وَأَبّاً (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn `Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu `Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَـكِهَةً وَأَبّاً (And fruits (Fakihah) and herbage (Abb).) and he said, `What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.' " hIn reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّى (He frowned and turned away.) then when he reached this Ayah وَفَـكِهَةً وَأَبّاً (And fruits (Fakihah) and herbage (Abb).) he said, `We already know what Al-Fakihah is, but what is Al-Abb' Then he said, `By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about)."' This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that `Umar wanted to know how it looks, its type and its exact description, because he (`Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبّاً - وَعِنَباً وَقَضْباً - وَزَيْتُوناً وَنَخْلاً - وَحَدَآئِقَ غُلْباً - وَفَـكِهَةً وَأَبّاً (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.