The Overthrowing, The Cessation — Verse 26

So where are you going? So what path are you going to follow in repudiating the Qur’ān and turning away from it?

فأين تذهب بكم عقولكم في التكذيب بالقرآن بعد هذه الحجج القاطعة؟ ما هو إلا موعظة من الله لجميع الناس، لمن شاء منكم أن يستقيم على الحق والإيمان، وما تشاؤون الاستقامة، ولا تقدرون على ذلك، إلا بمشيئة الله رب الخلائق أجمعين.

أي فأين تذهب عقولكم في تكذيبكم بهذا القرآن مع ظهوره ووضوحه وبيان كونه حقا من عند الله عز وجل كما قال الصديق رضي الله عنه لوفد بني حنيفة حين قدموا مسلمين وأمرهم فتلوا عليه شيئا من قرآن مسيلمة الكذاب الذي هو في غاية الهذيان والركاكة فقال: ويحكم أين تذهب عقولكم؟ والله إن هذا الكلام لم يخرج من إل أي من إله وقال قتادة "فأين تذهبون" أي عن كتاب الله وعن طاعته.

وقوله - سبحانه - : ( فَأيْنَ تَذْهَبُونَ ) جملة معترضة بين ما سبقها .

وقوله: ( فَأَيْنَ تَذْهَبُونَ ) ؟ يقول تعالى ذكره: فأين تذهبون عن هذا القرآن وتعدلون عنه.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَأَيْنَ تَذْهَبُونَ ) يقول: فأين تعدلون عن كتابي وطاعتي . وقيل: ( فَأَيْنَ تَذْهَبُونَ ) ولم يقل: فإلى أين تذهبون، كما يقال: ذهبت الشأم وذهبت السوق. وحُكي عن العرب سماعا: انطلق به الغَوْرَ، على معنى إلغاء الصفة، وقد ينشد لبعض بني عُقَيل:تَصِيــحُ بِنــا حَنِيفــةُ إذْ رأتْنــاوأيَّ الأرْضِ تَـــذْهَبُ للصَّيـــاح (12)بمعنى: إلى أيّ الأرض تذهب واستجيز إلغاء الصفة في ذلك للاستعمال.-------------------الهوامش :(12) البيت لبعض بني عقيل . قال الفراء في معاني القرآن ( 360 ) وقوله : { فأين تذهبون } العرب تقول : إلى أين تذهب ؟ وأين تذهب ؟ ويقولون : ذهبت الشام ، وذهبت السوق ، وانطلقت الشام ، وانطلقت السوق ، وخرجت الشام . سمعناه في هذه الأحرف الثلاثة : خرجت ، وانطلقت ، وذهبت . وقال الكسائي : سمعت العرب تقول : انظلقت به الغور ، فتنصب على معنى إلقاء الصفة ( حرف الجر عند الكوفيين ) ، وأنشدني بعض بني عقيل : " تصيح بنا حنيفة ... " البيت . يريد إلى أي الأرض تذهب ؟ واستجازوا في هؤلاء الأحرف إلقاء " إلى " لكثرة استعمالهم إياها . قلت : النحويون منعوا نصب اسم المكان على الظرفية ، إذا كان خاصا ( له صورة وحدود محصورة ، وأوجبوا الجر فيه بحرف الجر ، واستثنوا هذه الأحرف التي ذكرها الفراء إذ ورد السماع بها عن العرب بدون حرف الجر ) . وهو كما قال

"فأين تذهبون"، أي أين تعدلون عن هذا القرآن، وفيه الشفاء والبيان؟ قال الزجاج: أي طريق تسلكون أبين من هذه الطريقة التي قد بينت لكم.

فَأَيْنَ تَذْهَبُونَ (26)جملة : { فأين تذهبون } معترضة بين جملة : { وما هو بقول شيطان رجيم } [ التكوير : 25 ] وقوله : { إن هو إلا ذكر للعالمين } [ التكوير : 27 ] .والفاء لتفريع التوبيخ والتعجيز على الحجج المتقدمة المثبتة أن القرآن لا يجوز أن يكون كلام كاهن وأنَّه وحي من اللَّه بواسطة الملك .وهذا من اقتران الجملة المعترضة بالفاء كما تقدم في قوله تعالى : { فمن شاء ذكره } في سورة عبس ( 12 ) .و ( أين ) اسم استفهام عن المكان . وهو استفهام إنكاري عن مكان ذهابهم ، أي طريق ضلالهم ، تمثيلاً لحالهم في سلوك طرق الباطل بحال من ضل الطريق الجادة فيسأله السائل منكراً عليه سلوكه ، أي اعدلْ عن هذا الطريق فإنه مضلة .ويجوز أن يكون الاستفهام مستعملاً في التعجيز عن طلب طريق يسلكونه إلى مقصدهم من الطعن في القرآن .والمعنى : أنه قد سدت عليكم طرق بهتانكم إذ اتضح بالحجة الدامغة بطلان ادعائكم أن القرآن كلام مجنون أو كلام كاهن ، فماذا تدعون بعد ذلك .واعلم أن جملة أين تذهبون قد أرسلت مثلاً ، ولعله من مبتكرات القرآن وكنت رأيت في كلام بعضهم : أين يذهب بك ، لمن كان في خطأ وعماية .

{ فَأَيْنَ تَذْهَبُونَ } أي: كيف يخطر هذا ببالكم، وأين عزبت عنكم أذهانكم؟ حتى جعلتم الحق الذي هو في أعلى درجات الصدق بمنزلة الكذب، الذي هو أنزل ما يكون [وأرذل] وأسفل الباطل؟ هل هذا إلا من انقلاب الحقائق.

فأين تذهبون قال قتادة : فإلى أين تعدلون عن هذا القول وعن طاعته . كذا روى معمر عن قتادة ; أي أين تذهبون عن كتابي وطاعتي . وقال الزجاج : فأي طريقة تسلكون أبين من هذه الطريقة التي بينت لكم . ويقال : أين تذهب ؟ وإلى أين تذهب ؟ وحكى الفراء عن العرب : ذهبت الشام وخرجت العراق وانطلقت السوق : أي إليها . قال : سمعناه في هذه الأحرف الثلاثة ; وأنشدني بعض بني عقيل :[ ص: 208 ] تصيح بنا حنيفة إذ رأتنا وأي الأرض تذهب بالصياحيريد إلى أي أرض تذهب ، فحذف إلى . وقال الجنيد : معنى الآية مقرون بآية أخرى ; وهي قوله تعالى : وإن من شيء إلا عندنا خزائنه المعنى : أي طريق تسلكون أبين من الطريق الذي بينه الله لكم . وهذا معنى قول الزجاج .

The Quran informs us that the Day of Judgement will finally come: all of humanity will be assembled on that Day and will be rewarded or punished according to their deeds. These tidings are absolutely consistent with the present condition of the world. Indeed, the meaningful creation of man has its justification in this announcement. Moreover, a system exists in the present world for the recording of the words and deeds of man. That becomes understandable in the light of what the Quran tells us. (For details regarding the recording of words and deeds, see the commentator’s book titled: God Arises).

إِنَّهُ لَقَوْلُ رَ‌سُولٍ كَرِ‌يمٍ ذِي قُوَّةٍ عِندَ ذِي الْعَرْ‌شِ مَكِينٍ (it [ the Qur'an ] is surely the word of a noble messenger [ Jibra'il ], the one possessing power and a high status with the Lord of the Throne...81:19-20). This is the subject of oath that affirms that Qur'an is the word brought by a noble messenger. Then three qualities are attributed to this noble messenger. The first quality is that he possesses power. The second quality is that he has high status and lofty rank with Allah, and he is obeyed in the upper realm. The third quality is that he is trusted, and there is no possibility of his committing any breach of trust or tampering with the message he conveys. The word 'noble messenger' obviously refers to the angel Jibra'il (علیہ السلام) because the word 'messenger' is used for angels as it is used for prophets, and all the three qualities attributed to the 'messenger' in the next verses are truly present in Jibra'il (علیہ السلام) . His being powerful is mentioned in Surah An-Najm in the following words; عَلَّمَهُ شَدِيدُ الْقُوَىٰ It is taught to him by one (angel) of strong faculties.[ 53:5) It is established through the hadith of Mi` raj that he is obeyed by other angels, because when he accompanied the Holy Prophet ﷺ to the sky and ordered the angels appointed on its doors to open them he was obeyed by them. That he is trust-worthy is too obvious to need a proof. Some commentators, however, take the phrase 'honourable messenger' to refer to the Holy Prophet Muhammad "and accordingly have made an attempt to take all the three qualities referring to the Holy Prophet ﷺ . In the next verses, the Holy Qur'an has mentioned the high status of the Holy Prophet ﷺ ، and has refuted the silly objections raised against him by the infidels. (And your companion [ Muhammad ﷺ ] madman....81:22) This is rebuttal to the foolish criticism of the enemies who said that Muhammad ﷺ is [ God forbid!] insane. وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ (And he did see him [ Jibra'il (علیہ السلام) ] on the clear horizon. _81:23) In other words, Muhammad saw Jibra'il (علیہ السلام) on a clear horizon. A similar statement occurs in Surah An-Najm as follows: The purpose of mentioning this is to show that the Holy Prophet ﷺ was well-acquainted with Jibra'il (علیہ السلام) the angel of revelation. He had seen him in his original shape. Therefore, there can be no room for doubt in the veracity of revelation he brings to him. Al-hamdulillah The Commentary on Surah At-Takwir Ends here

(Whither then go ye) from Allah's chastisement, commands and prohibitions, O disbelievers? It is also said this means: why do you lie? And it is also said this means: why do you deviate from the Qur'an and refuse to believe in it?

So where are you going?⸢Where are you straying to (ayna taʿdilūna)⸣ away from His Book after [receiving] the explanation(bayān) that has come to you?

The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from `Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet , and I heard him reciting, فَلاَ أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it `As`as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin `Ar`arah that he heard `Ali being asked about the Ayah; (لَا أُقْسِمُ بِالْخُنَّسِ. الْجَوَارِ الْكُنَّسِ) (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it `As`as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa`id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by `Atiyah Al-`Awfi. `Ali bin Abi Talhah and Al-`Awfi both reported from Ibn `Abbas: إِذَا عَسْعَسَ (when it `As`as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son `Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it `As`as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it `As`as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَى - وَالنَّهَارِ إِذَا تَجَلَّى (By the night as it envelops. By the day as it appears in brightness) (92:1-2) and He also says, وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى (By the forenoon. By the night when it darkens.) (93:1-2) Allah also says, فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً (Cleaver of the daybreak. He has appointed night for resting.) (6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word `As`as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn `Abbas, Ash-Sha`bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, Ad-Dahhak and others have said this. ذِى قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَى ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.) (53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِى الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَـعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَـعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٌ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَـحِبُكُمْ بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha`bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالاٍّفُقِ الْمُبِينِ (in the clear horizon. ) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَى - ذُو مِرَّةٍ فَاسْتَوَى - وَهُوَ بِالاٍّفُقِ الاٌّعْلَى - ثُمَّ دَنَا فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى - فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.) (53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent -- and Allah knows best -- that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى - عِندَ سِدْرَةِ الْمُنتَهَى - عِندَهَا جَنَّةُ الْمَأْوَى - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it !) (53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the `Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin `Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." `Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَـنٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.) (26:210-212) Then Allah says, فَأيْنَ تَذْهَبُونَ (Then where are you going) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone By Allah, this speech did not come from a god." Qatadah said, فَأيْنَ تَذْهَبُونَ (Then where are you going) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلاَّ ذِكْرٌ لِّلْعَـلَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ رَبُّ الْعَـلَمِينَ (And you cannot will unless (it be) that Allah wills -- the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ رَبُّ الْعَـلَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.