The Morning Star, The Nightcomer — Verse 4

Over every soul there is a keeper if read la-mā then mā is extra and in is softened in place of the hardened form with its subject omitted that is to say innahu; the lām is a particle for separation; if read lammā then in is for negation and lammā means illā ‘except that’ — the watcher is an angel that keeps a record of its deeds both the good and the evil.

Over every soul there is a guardian. This is the answer to the oath, “By heaven and the night star!” [86:1]. He swears an oath that there is no one without a guardian but that he has a guardian and defender. This is just what He says in another place: “Surely there are over you guardians” [82:10]. Over you there are guardians, that is, angels who are scribes and writers. He has entrusted you to them so that they may write down your words and deeds and then present them to MuṣṬafā, as has come in the report: “Your deeds will be presented to me. When any of them is beautiful, I will praise God for it, and when any is ugly, I will ask God to forgive you.” When the tawḤīd-voicing, believing person of faith knows that the Real is his guardian and protector, he must put on the clothing of watchfulness and pay attention to his own states, words, and deeds. He must keep the courtyard of his breast pure of the stain of heedlessness. He should make Does he not know that God sees? [96:14] his constant litany, keep There are over you guard- ians [82:10] before his eyes, and turn We were not heedless of creation [23:17] into the imprint on the seal-ring of his certainty. It is said that there was a depraved woman in Mecca who said, “I will turn Ṭāwūs Yamānī away from the road of obedience and pull him into disobedience.” Ṭāwūs was a man of beautiful face, sweet character, and good nature. The woman came to Ṭāwūs and began talking with him in a joking way. Ṭāwūs knew her goal. He said, “Yes, be patient, until we reach such a place.” When they reached that place, he said, “If you have a goal, this can be the place for it.” The woman said, “Glory be to God! How is this the place for that work? It is a gathering place for people to watch.” Ṭāwūs said, “Does not God see us in every place? O woman, are you ashamed of being seen by the people, but not ashamed before God who is watching us?” These words took hold in that woman and opened up the ambush of solicitude to her. She repented and became one of God's friends.

Over every soul there is a guardian. This is the answer to the oath, “By heaven and the night star!” [86:1]. He swears an oath that there is no one without a guardian but that he has a guardian and defender. This is just what He says in another place: “Surely there are over you guardians” [82:10]. Over you there are guardians, that is, angels who are scribes and writers. He has entrusted you to them so that they may write down your words and deeds and then present them to MuṣṬafā, as has come in the report: “Your deeds will be presented to me. When any of them is beautiful, I will praise God for it, and when any is ugly, I will ask God to forgive you.” When the tawḤīd-voicing, believing person of faith knows that the Real is his guardian and protector, he must put on the clothing of watchfulness and pay attention to his own states, words, and deeds. He must keep the courtyard of his breast pure of the stain of heedlessness. He should make Does he not know that God sees? [96:14] his constant litany, keep There are over you guard- ians [82:10] before his eyes, and turn We were not heedless of creation [23:17] into the imprint on the seal-ring of his certainty. It is said that there was a depraved woman in Mecca who said, “I will turn Ṭāwūs Yamānī away from the road of obedience and pull him into disobedience.” Ṭāwūs was a man of beautiful face, sweet character, and good nature. The woman came to Ṭāwūs and began talking with him in a joking way. Ṭāwūs knew her goal. He said, “Yes, be patient, until we reach such a place.” When they reached that place, he said, “If you have a goal, this can be the place for it.” The woman said, “Glory be to God! How is this the place for that work? It is a gathering place for people to watch.” Ṭāwūs said, “Does not God see us in every place? O woman, are you ashamed of being seen by the people, but not ashamed before God who is watching us?” These words took hold in that woman and opened up the ambush of solicitude to her. She repented and became one of God's friends.

Over every soul there is a guardian. This is the answer to the oath, “By heaven and the night star!” [86:1]. He swears an oath that there is no one without a guardian but that he has a guardian and defender. This is just what He says in another place: “Surely there are over you guardians” [82:10]. Over you there are guardians, that is, angels who are scribes and writers. He has entrusted you to them so that they may write down your words and deeds and then present them to MuṣṬafā, as has come in the report: “Your deeds will be presented to me. When any of them is beautiful, I will praise God for it, and when any is ugly, I will ask God to forgive you.” When the tawḤīd-voicing, believing person of faith knows that the Real is his guardian and protector, he must put on the clothing of watchfulness and pay attention to his own states, words, and deeds. He must keep the courtyard of his breast pure of the stain of heedlessness. He should make Does he not know that God sees? [96:14] his constant litany, keep There are over you guard- ians [82:10] before his eyes, and turn We were not heedless of creation [23:17] into the imprint on the seal-ring of his certainty. It is said that there was a depraved woman in Mecca who said, “I will turn Ṭāwūs Yamānī away from the road of obedience and pull him into disobedience.” Ṭāwūs was a man of beautiful face, sweet character, and good nature. The woman came to Ṭāwūs and began talking with him in a joking way. Ṭāwūs knew her goal. He said, “Yes, be patient, until we reach such a place.” When they reached that place, he said, “If you have a goal, this can be the place for it.” The woman said, “Glory be to God! How is this the place for that work? It is a gathering place for people to watch.” Ṭāwūs said, “Does not God see us in every place? O woman, are you ashamed of being seen by the people, but not ashamed before God who is watching us?” These words took hold in that woman and opened up the ambush of solicitude to her. She repented and became one of God's friends.

Over every soul there is a guardian. This is the answer to the oath, “By heaven and the night star!” [86:1]. He swears an oath that there is no one without a guardian but that he has a guardian and defender. This is just what He says in another place: “Surely there are over you guardians” [82:10]. Over you there are guardians, that is, angels who are scribes and writers. He has entrusted you to them so that they may write down your words and deeds and then present them to MuṣṬafā, as has come in the report: “Your deeds will be presented to me. When any of them is beautiful, I will praise God for it, and when any is ugly, I will ask God to forgive you.” When the tawḤīd-voicing, believing person of faith knows that the Real is his guardian and protector, he must put on the clothing of watchfulness and pay attention to his own states, words, and deeds. He must keep the courtyard of his breast pure of the stain of heedlessness. He should make Does he not know that God sees? [96:14] his constant litany, keep There are over you guard- ians [82:10] before his eyes, and turn We were not heedless of creation [23:17] into the imprint on the seal-ring of his certainty. It is said that there was a depraved woman in Mecca who said, “I will turn Ṭāwūs Yamānī away from the road of obedience and pull him into disobedience.” Ṭāwūs was a man of beautiful face, sweet character, and good nature. The woman came to Ṭāwūs and began talking with him in a joking way. Ṭāwūs knew her goal. He said, “Yes, be patient, until we reach such a place.” When they reached that place, he said, “If you have a goal, this can be the place for it.” The woman said, “Glory be to God! How is this the place for that work? It is a gathering place for people to watch.” Ṭāwūs said, “Does not God see us in every place? O woman, are you ashamed of being seen by the people, but not ashamed before God who is watching us?” These words took hold in that woman and opened up the ambush of solicitude to her. She repented and became one of God's friends.

أقسم الله سبحانه بالسماء والنجم الذي يطرق ليلا وما أدراك ما عِظَمُ هذا النجم؟ هو النجم المضيء المتوهِّج. ما كل نفس إلا أوكل بها مَلَك رقيب يحفظ عليها أعمالها لتحاسب عليها يوم القيامة.

أي كل نفس عليها من الله حافظ يحرسها من الآفات كما قال تعالى "له معقبات من بين يديه ومن خلفه يحفظونه من أمر الله".

وقوله - سبحانه - : ( إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ ) جواب القسم وما بينهما كلام معترض لتفخيم شأن المقسم به . . والحافظ : هو الذى يحفظ ما كلف بحفظه ، لمقصد معين . أى : وحق السماء البديعة الصنع ، وحق النم الذى يطلع فيها فيبدد ظلام الليل ، ما كل نفس من الأنفس إلا وعليها من الملائكة من يحفظ عملها ويسجله ، سواء أكان هذا العمل خيرا أم شرا .قال الإِمام الشوكانى ما ملخصه : قرأ الجمهور بتخفيف الميم فى قوله : لما ، فتكون " إن " مخففة من الثقيلة ، فيها ضمير الشأن المقدر ، وهو اسمها ، واللام هى الفارقة - بين " إن " النافية ، و " إن " المخففة من الثقيلة - وما مزيدة . أى : إن الشأن كل نفس لعليها حافظ .وقرأ ابن عامر وعاصم وحمزة بتشديد الميم فى قوله ( لما ) فتكون " إن " نافية ، و " لما " بمعنى إلا .أى : ما كل نفس إلا عليها حافظ .والحافظ : هم الحفظة من الملائكة الذين يحفظون عليها عملها وقولها وفعلها . وقيل : الحافظ هو الله - تعالى - وقيل : هو العقل يرشدهم إلى المصالح .والأول أولى لقوله - تعالى - : ( وَيُرْسِلُ عَلَيْكُم حَفَظَةً ) وقوله : ( وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ ) وحفظ الملائكة إنما هو من حفظه - تعالى - . لأنهم لا يحفظون إلا بأمره - عز وجل - .والمقصود من الآية الكريمة : تحقيق تسجيل أعمال الإِنسان عليه ، وأنه سيحاسب عليها وسيجازى عليها بما يستحقه من ثواب أو عقاب .

وقوله: ( إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ ) اختلفت القرّاء في قراءة ذلك، فقرأه من قرّاء المدينة أبو جعفر، ومن قرّاء الكوفة حمزة ( لَمَّا عَلَيْهَا ) بتشديد الميم. وذُكِر عن الحسن أنه قرأ ذلك كذلك.حدثني أحمد بن يوسف، قال: ثنا أبو عبيد، قال: ثنا حجاج، عن هارون، عن الحسن أنه كان يقرؤها( إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ ) مشدّدة، ويقول: إلا ليها حافظ، وهكذا كلّ شيءٍ في القرآن بالتثقيل . وقرأ ذلك من أهل المدينة نافع، ومن أهل &; 24-353 &; البصرة أبو عمرو: ( لَمَا ) بالتخفيف، بمعنى: إن كلّ نفس لعليها حافظ، وعلى أن اللام جواب " إن " و " ما " التي بعدها صلة. وإذا كان ذلك كذلك لم يكن فيه تشديد.والقراءة التي لا أختار غيرَها في ذلك التخفيف، لأن ذلك هو الكلام المعروف من كلام العرب، وقد أنكر التشديد جماعةٌ من أهل المعرفة بكلام العرب؛ أن يكون معروفًا من كلام العرب، غير أن الفرّاء كان يقول: لا نعرف جهة التثقيل في ذلك، ونرى أنها لغةٌ في هذيلٍ، يجعلون " إلا " مع " إن المخففة ": لَمَّا، ولا يجاوزون ذلك، كأنه قال: ما كلّ نفس إلا عليها حافظ، فإن كان صحيحًا ما ذكر الفرّاء من أنها لغة هُذَيلٍ، فالقراءة بها جائزةٌ صحيحةٌ، وإن كان الاختيار أيضًا - إذا صحّ ذلك عندنا - القراءة الأخرى وهي التخفيف؛ لأن ذلك هو المعروف من كلام العرب، ولا ينبغي أن يُترك الأعرف إلى الأنكر.وقد حدثني أحمد بن يوسف، قال: ثنا أبو عبيد، قال: ثنا معاذ، عن ابن عون، قال: قرأت عند ابن سيرين: ( إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ ) فأنكره، وقال: سبحان الله، سبحان الله .فتأويل الكلام إذن: إن كلّ نفس لعليها حافظ من ربها، يحفظ عملها، ويُحصي عليها ما تكسب من خير أو شرّ.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( إنْ كُلُّ نَفْسٍ لَمَا عَلَيْهَا حَافِظٌ ) قال: كلّ نفس عليها حفظة من الملائكة .حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( إنْ كُلُّ نَفْسٍ لَمَا عَلَيْهَا حَافِظٌ ): حفظة يحفظون عملك ورزقك وأجلك، إذا توفيته يا ابن آدم قُبِضت إلى ربك .

( إن كل نفس ) جواب القسم ( لما عليها حافظ ) قرأ أبو جعفر ، وابن عامر ، وعاصم ، وحمزة : " لما " بالتشديد ، يعنون : ما كل نفس إلا عليها حافظ ، وهي لغة هذيل يجعلون " لما " بمعنى " إلا " يقولون : نشدتك الله لما قمت ، أي إلا قمت .وقرأ الآخرون بالتخفيف ، جعلوا " ما " صلة ، مجازه : إن كل نفس لعليها حافظ [ من ربها ] [ وتأويل الآية : كل نفس عليها حافظ من ربها ] يحفظ عملها ويحصي عليها ما تكتسب من خير وشر .قال ابن عباس : هم الحفظة من الملائكة . قال الكلبي : حافظ من الله يحفظها ويحفظ قولها وفعلها حتى يدفعها ويسلمها إلى المقادير ، ثم يخلي عنها .

إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ (4)وجواب القسم هو قوله : { إنْ كل نفس لمَا عليها حافظ } جُعل كناية تلويحية رمزية عن المقصود . وهو إثبات البعث فهو كالدليل على إثباته ، فإن إقامة الحافظ تستلزم شيئاً يحفظه وهو الأعمال خيرُها وشرُّها ، وذلك يستلزم إرادة المحاسبة عليها والجزاء بما تقتضيه جزاء مُؤخراً بعد الحياة الدنيا لئلا تذهب أعمال العاملين سدى وذلك يستلزم أن الجزاء مؤخر إلى ما بعد هذه الحياة إذ المُشَاهَدُ تخلُّف الجزاء في هذه الحياة بكثرة ، فلو أهمل الجزاء لكان إهماله منافياً لحكمة الإله الحكيم مبدع هذا الكون كما قال : { أفحسبتم إنما خلقناكم عبثاً } [ المؤمنون : 115 ] وهذا الجزاء المؤخر يستلزم إعادة حياة للذوات الصادرة منها الأعمالُ .فهذه لوازم أربعة بها كانت الكناية تلويحية رمزية .وقد حصل مع هذا الاستدلال إفادةُ أن على الأنفس حفظةً فهو إدماج .والحافظ : هو الذي يحفظ أمراً ولا يهمله ليترتب عليه غرض مقصود .وقرأ الجمهور : { لَمَا } بتخفيف الميم ، وقرأه ابن عامر وحمزة وأبو جعفر وخلَف بتشديد الميم .فعلى قراءة تخفيف الميم تكون ( إنْ ) مخففة من الثقيلة و { لَمَا } مركبة من اللام الفارقة بين ( إنْ ) النافية و ( إنْ ) المخففةِ من الثقيلة ومعها ( مَا ) الزائدة بعد اللام للتأكيد وأصل الكلام : إن كل نفس لَعَليْها حافظ .وعلى قراءة تشديد الميم تكون ( إنْ ) نافية و { لمَّا } حرف بمعنى ( إلاّ ) فإن ( لَمَّا ) ترد بمعنى ( إلاّ ) في النفي وفي القَسم ، تقول : سألتُك لَمَّا فعلت كذا أي إلاّ فعلت ، على تقدير : ما أسألك إلاّ فعل كذا فآلت إلى النفي وكلٌ من ( إنْ ) المخففة و ( إنْ ) النافية يُتلقَّى بها القسم .وقد تضمن هذا الجواب زيادةً على إفادته تحقيق الجزاء إنذاراً للمشركين بأن الله يعلم اعتقادهم وأفعالهم وأنه سيجازيهم على ذلك .

والمقسم عليه قوله: { إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ } يحفظ عليها أعمالها الصالحة والسيئة، وستجازى بعملها المحفوظ عليها.

قوله تعالى : إن كل نفس لما عليها حافظقال قتادة : حفظة يحفظون عليك رزقك وعملك وأجلك . وعنه أيضا قال : قرينه يحفظ عليه عمله : من خير أو شر . وهذا هو جواب القسم . وقيل : الجواب إنه على رجعه لقادر في قول الترمذي : محمد بن علي . و ( إن ) : مخففة من الثقيلة ، و ( ما ) : مؤكدة ، أي إن كل نفس لعليها حافظ . وقيل : المعنى إن كل نفس إلا عليها حافظ : يحفظها من الآفات ، حتى يسلمها إلى القدر . قال الفراء : الحافظ من الله ، يحفظها حتى يسلمها إلى المقادير ، وقال الكلبي . وقال أبو أمامة : قال النبي - صلى الله عليه وسلم - : وكل بالمؤمن مائة وستون ملكا يذبون عنه ما لم يقدر عليه من ذلك البصر ، سبعة أملاك يذبون عنه ، كما يذب عن قصعة العسل الذباب . ولو وكل العبد إلى نفسه طرفة عين لاختطفته الشياطين . وقراءة ابن عامر وعاصم وحمزة لما بتشديد الميم ، أي ما كل نفس إلا عليها حافظ ، وهي لغة هذيل : يقول قائلهم : نشدتك لما قمت . الباقون بالتخفيف ، على أنها زائدة مؤكدة ، كما ذكرنا . ونظير هذه الآية قوله تعالى : له معقبات من بين يديه ومن خلفه يحفظونه من أمر الله ، على ما تقدم . وقيل : الحافظ هو الله سبحانه فلولا حفظه لها لم تبق . وقيل : الحافظ عليه عقله ، يرشده إلى مصالحه ، ويكفه عن مضاره .[ ص: 6 ] قلت : العقل وغيره وسائط ، والحافظ في الحقيقة هو الله جل وعز قال الله - عز وجل - : فالله خير حافظا ، وقال : قل من يكلؤكم بالليل والنهار من الرحمن . وما كان مثله .

It is quite evident that there is planning in the creation of man and the world. This planning strongly implies that there must be some purpose behind this creation. And indeed, this purpose has been revealed to man through divine revelation. However, only that individual learns a lesson from revelation who is of a receptive nature. Such people will be introduced to the eternal bounties of God. But those whose arrogance prevents them from accepting guidance, will be doomed to being cast into the flames of the eternal fire.

إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ (there is no human being, but there is a watcher over him....86:4). This is the subject of the oath. The particle in at the beginning of the statement is used in the sense of 'no', that is, a negative particle; and the particle lamma is used in the sense of 'but/except', that is, it is an exceptive particle in the dialect of Banu Hudhail. The verse purports to say that there is not a single person over whom there is not a watcher [ hafiz ]. The word hafiz may mean 'guardian' who may watch over someone's actions and deeds, so that the reckoning is made on that basis. The word hafiz may also be used in the sense of 'one who protects from calamities'. In the first sense, the word hafiz refers to the angels who record the deeds. Here the word hafiz , although appears in the singular form, it is used in the generic sense, because there is not just a single recording angel, but there is a host of them as another verse testifies to this fact: وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ ﴿10﴾ كِرَامًا كَاتِبِينَ 'While [ appointed ] over you there are watchers, who are noble, the writers [ of the deeds ],[ 82: 10-11] ' According to the second sense of the word, hafiz refers to the angels who have been appointed to protect man from all kinds of calamities that befall him day and night, except the calamities that Allah has decreed for him, as the following verse explicitly states: لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّـهِ 'For him there are angels replacing each other, before him and behind him, who guard him under the command of Allah [ 13:11] A tradition has reported the Messenger of Allah saying that Allah has appointed three hundred and sixty angels for every believer. They protect every limb of his. Of the three hundred and sixty, seven angels alone protect man's eye. These angels defend man from every calamity that is not decreed, like a fan chases away the flies coming to a vessel containing honey. If there are no security guards for man, the devils will snatch them away. [ Qurtubi ].

(No human soul) no believing or disbelieving soul-this is why Allah swore-(but hath a guardian over it) who record its words and deeds until he drives it into the grave.

Over every soul there is a keeper.That is, over the natural self there is a keeper [which comes from] God�s protection (ʿiṣma).His words, Exalted is He:

Which was revealed in Makkah The Virtues of Surat At-Tariq An-Nasa'i recorded that Jabir said, "Mu`adh lead the Maghrib prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet said, «أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، مَا كَانَ يَكْفِيكَ أَنْ تَقْرَأَ بِالسَّمَاءِ وَالطَّارِقِ وَالشَّمْسِ وَضُحَاهَا وَنَحْوِهَا؟» (Are you putting the people to trial O Mu`adh! Was it not sufficient for you to recite As-Sama'i wat-Tariq, and Ash-Shamsi wa Duhaha, and something like them) بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Swearing by the Existence of Humanity surrounded by the Organized System of Allah Allah swears by the heaven and what He has placed in it of radiant stars. Thus, He says, وَالسَّمَآءِ وَالطَّارِقِ (By the heaven, and At-Tariq;) Then He says, وَمَآ أَدْرَاكَ مَا الطَّارِقُ (And what will make you to know what At-Tariq is) Then He explains it by His saying, النَّجْمُ الثَّاقِبُ (The star of Ath-Thaqib.) Qatadah and others have said, "The star has been named Tariq because it is only seen at night and it is hidden during the day." His view is supported by what has been mentioned in the authentic Hadith that prohibits a man to come to his family Taruq. This means that he comes to them unexpectedly at nighttime. Concerning Allah's statement, الثَّاقِبُ (Ath-Thaqib.) Ibn `Abbas said, "The illuminating." `Ikrimah said, "It is illuminating and it burns the Shaytan" Then Allah says, إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ (There is no human being but has a protector over him.) meaning, every soul has a guardian over it from Allah that protects it from the calamities. This is as Allah says, لَهُ مُعَقِّبَـتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ (For Him, there are angels in succession, before and behind him. They guard him by the command of Allah.) (13:11) How Man is created is a Proof of Allah's Ability to Return Him to Him Allah says, فَلْيَنظُرِ الإِنسَـنُ مِمَّ خُلِقَ (So, let man see from what he is created!) This is alerting man to the weakness of his origin from which he was created. The intent of it is to guide man to accept (the reality of) the Hereafter, because whoever is able to begin the creation then he is also able to repeat it in the same way. This is as Allah says, وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.) (30:27) Then Allah says, خُلِقَ مِن مَّآءٍ دَافِقٍ (He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَآئِبِ (Proceeding from between the backbone and the ribs.) meaning, the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest. Shabib bin Bishr reported from `Ikrimah who narrated from Ibn `Abbas that he said, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَآئِبِ (Proceeding from between the backbone and the ribs.) "The backbone of the man and the ribs of the woman. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement, إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ (Verily, He is Able to bring him back (to life)!) This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an. On the Day of Judgement, Man will have no Power or Assistance In this regard Allah says, يَوْمَ تُبْلَى السَّرَآئِرُ (The Day when all the secrets will be examined.) meaning, on the Day of Judgement the secrets will be tested. This means that they will be exposed and made manifest. Thus, the secret will be made open and that which is concealed will be well known. It is confirmed in the Two Sahihs on the authority of Ibn `Umar that the Messenger of Allah ﷺ said, «يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يُقَالُ: هذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَان» (Every betrayer will have a flag raised for him behind his back, and it will be said, `This is the betrayal of so-and-so, the son of so-and-so.') Concerning Allah's statement, فَمَا لَهُ (Then he will have no) meaning, man on the Day of Judgement. مِن قُوَّةٍ (any power) meaning, within himself. وَلاَ نَاصِرٍ (nor any helper.) meaning, from other than himself. This statement means that he will not be able to save himself from the torment of Allah, and nor will anyone else be able to save him.