Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat by Imam al-Juwayni [Part 2]

 

Al-Waraqat, by Imam al-Harmayn ,Abdul-Malik bin Abdul-Allah al-Juwayni  

Definition of al-Hukum ash-Shar’i (a shariah rule)

It is an address issued by the lawgiver, Allah, concerning the conduct of mukallafin (persons in full possession of their faculties). It consists of demand, option, or enactment. 

There are two types of Shariah rules.

a) Ahkam taklifiyah: They refer to something that the Shariah address demands doing something, refraining from doing something, or giving the option to do or not do something. These rules are as follows: 1) the obligatory, 2) the recommended, 3) the permissible, 4) the unlawful, and 5) the disliked. 

b) Ahkam wad’iyah: They refer to something that the Shariah address indicates causes, conditions, and hindrances. These rules are recognized when there is a Shariah rule demanding doing or refraining from doing something. Consequently, it is determined validity of doing something or invalidity of doing something.

For example, owning of nisab (the minimum amount of a Muslim net worth to be obligated to pay zakat) is a cause for giving zakat, making ablution is a condition for praying, and menstruation is a hindrance preventing women from performing the prayer.

Ahkam Taklififyah 

1) The obligatory (al-wajib): It is an act that one will be rewarded for doing it, and punished for not doing it.

For example, praying the five obligatory prayers is obligatory. Thus, one who prays them will be rewarded and he will be punished if he refrains from performing them.

2) The recommended (al-Manduwb): It is an act that one will be rewarded for doing it, and not punished for not doing it.

For example, it is recommended to use miswak (teeth cleaning twig). A person who uses it will be rewarded and if he does not use it, he will not be punished.

3) The permissible (al-Mubah): It is an act that one will not be rewarded for doing it, and not punished for doing it. 

For example, taking a bath on a hot day for refreshment. 

4) The unlawful (al-Mahzur): It is an act that one who does not do it will be rewarded and punished if he does it.

For example, backbiting. One will be rewarded if he refrains from backbiting, and punished for doing it. 

5) The disliked (al-Makruh): It is an act that one will be rewarded for not doing it and not punished for doing.

For example, praying a voluntary prayer after praying Asr prayer and until sunset is disliked. 

Learn Al-Waraqat by Imam al-Harmayn Abdul-Malik bin Abdul-Allah al-Juwayni

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat  By Imam al-Harmayn [Part 1]

The science of ‘Usul al-Fiqh (Principles of Islamic Jurisprudence)’ is a group of general principles used for deducing Shariah rules. ‘Al-Waraqat’ written by Imam al-Harmayn, Abdul-Malik bin Abdul-Allah al-Juwayni (419- 478 A.H.) is a treatise on this subject. It is considered one of the most concise and famous books in this field. The author mentioned briefly some basic terminologies and issues of principles of Islamic jurisprudence. This paper presents a concise commentary on al-Waraqat. Understanding and mastering al-Warqaãt will give beginner learners of Islamic jurisprudence a solid foundation that helps them to comprehend this science.  

Introduction

In the Name of Allah, the Most-Merciful, the Giver of Mercy

 All praise is due to Allah, the Lord of the Worlds, and peace be upon the master of the messengers, Muhammad, his household, and his companions. 

These papers include information about chapters of Usul al-Fiqh (principles of Islamic jurisprudence).    

Definition of ‘Usul’ and Fiqh

Literally, ‘Usul’ is the plural of ‘asl’, which means something upon which another thing is built, e.g. the ‘asl’ of a tree is its roots, upon which its other parts, such as its branches, depend. Thus, ‘asl’ means principles, rules, and fundamentals.  

Literally, ‘Fiqh’ means understanding, e.g. to understand the meaning of the speech of the speaker.

According to the Islamic terminology, al-Fiqh is knowledge of rules of Shariah laws acquired by means of ‘Ijihad’, i.e. juristic reasoning. For example, knowledge of the fact that according to one of the opinions of the scholars, paying zakat on jewelry prepared for personal use is not obligatory. In this definition, ‘knowledge’ refers to preponderant surmise. 

Rules of Shariah

There are seven types of rules of Shariah.  They are as follows,  

1) Obligatory (al-wajib), 2) recommended (al-manduwb), 3) permissible (al-mubah), 4) the unlawful (al-muhazur), 5) the disliked (al-makruh), 6) the valid (as-sahih), 7) the invalid (al-batil)

Types of Al-Qiyas in Islamic Jurisprudence
Methods of Transmission of Hadith
How to study Usul al-Fiqh  

The Noble Quran English Translation and Tafsir of Surah al-Fajr Ayah 15-20 Reprimanding Man for Favoring This World over the Hereafter

 

89:15 As for man, when his Lord tests him by honoring him and bestowing blessings on him, he says, 'My Lord has honored me.'

89:16 But when He tests him by straitening his provision, he says, ‘My Lord has humiliated me.’

89:17 No! But you honor not the orphan, 

89:18 and you urge not one another to feed the needy, 

89:19 and you devour the inheritance, greedily devouring it, 

89:20 and you love wealth, ardent love.

Relationship with the Previous Part  

The previous part mentions that Allah is ever watchful of people’s deeds and He will justly recompense them on the Day of Judgment. Then this part reprimands man for favoring this world over the Hereafter. It also reproves people for being neglectful of performing righteous deeds and being engrossed in pursuing their lust and whims. 

89:15 As for man, when his Lord tests him by honoring him and bestowing blessings on him, he says, 'My Lord has honored me.'

O man, Allah is watchful of His slaves’ deeds and statements and He will justly recompense them for what they do and say. The happy one is he who understands this fact, and complies with Allah’s commands, and avoids His prohibitions.

As for one who is heedless of obeying Allah’s commands, when his Lord, Allah, tests him by honoring him, bestowing blessings on him, and giving him sources of power and enjoyment, he says, ‘My Lord has honored me. He has given me these blessings because I deserve them.’ 

 89:16 But when He tests him by straitening his provision, he says, ‘My Lord has humiliated me.’

This ayah mentions the attitude of man at times of affliction and hardship. When Allah tests man by straitening his provision, taking away some of His blessings on him, and afflicting him with hardship, he discontentedly says, ‘My Lord has humiliated me and afflicted me with adversity.’ 

Man’s attitude in both cases is blamable and indicates his weak understanding and viewpoint, and insensible perception. At times of prosperity, he is boastful and believes that he deserves the blessings that Allah has given him and that Allah has not given him these blessings out of His bounty and generosity. On the other hand, at times of hardship and adversity, he is discontent and refuses to be pleased with Allah’s decree. He does not think that Allah’s blessings are bounties that He gives him to test him as to whether he will be thankful or ungrateful. Similarly, he does not think that Allah afflicts him with hardship to test him as to whether he will be patient or not, and that He does not afflict him to humiliate him. 

In sum, Allah tests people by giving them of His bounties and afflicting them with hardship to see how their attitude will be, i.e. will they be thankful at times of blessings and patient at times of afflictions or not? 

The ayah mentions straitening man’s provision and does not mention other kinds of affliction that may befall man to show that the ungrateful believe that wealth is the most important thing in life. He is happy only when he owns wealth and he is miserable when he loses it. His criterion for happiness is wealth and only wealth. 

Qatada, may Allah have mercy on him, said, ‘[89:16 But when He tests him by straitening his provision, he says, ‘My Lord has humiliated me.’] How quickly man disbelieves! Allah says, ‘No! I do not honor man by giving him much wealth of this world, nor I humiliate him by giving him a little of its wealth, but I honor those whom I honor by guiding them to obey My commands and I humiliate those whom I humiliate by letting them disobey My commands.’ 

89:17 No! But you honor not the orphan, 

89:18 and you urge not one another to feed the needy, 

No! O man, do not say that Allah has honored you when He gives you some of His blessings, nor say that He has humiliated you when He afflicts you with some afflictions. Allah, the Wise, may make the disbeliever rich though he has no value with Allah because he disbelieves in Allah’s Oneness. On the other hand, Allah may make the believer poor though He loves him. Both cases happen for wisdom that Allah knows and man does not know. The believer will be thankful and the disbeliever will be ungrateful. 

No! You do not only say that having wealth is a sign of honoring and being deprived of it is a sign of humiliation, but you also do not honor the orphan. You leave him suffering poverty without trying to help him. Furthermore, you do not urge one another to feed the needy though Allah has given you great wealth. You spend it on satisfying your whims, but you are greedy when it comes to helping the needy and the weak. 

The ayah negates that they do not urge one another to feed the needy, so it is logically understood that they do not provide the needy with food, which is an abominable act that indicates mercilessness. 

89:19 and you devour the inheritance, greedily devouring it, 

89:20 and you love wealth, ardent love. 

Another vice of the wicked is that they devour the inheritance greedily without distinguishing between that which is lawful and unlawful and they illegally consume the rights of the weak, such as women and children. They also ardently love wealth with a great desire to collect it from any source whether it is lawful or unlawful and to accumulate it, as if they will not die or take it with them when they die. 

In sum, the wicked are characterized by some evil attributes that combine verbal with non-verbal vices, namely, not taking care of the orphan, not urging one another to help and feed the needy, collecting inheritance without distinguishing between the lawful and the unlawful, and ardent love for wealth and acquiring it from any source and by any means. 

Learned Lessons from Surah al-Fajr 15-20  

• Man does not understand the rationale behind being rich and poor. He mistakenly believes that being wealthy is a sign of Allah’s love for him and being poor is a sign of humiliating Allah to him. However, the truth is that having wealth is not a sign of honoring, and being poor is not a sign of humiliation.

• The true sign for honoring Allah to his slave is that He guides him to obey His commands and follow the path of guidance.

• Wicked people do not honor the orphan and consume his wealth unlawfully, they ardently love wealth and strive to collect it from any source and by any means, they devour inheritance greedily to the extent that they may consume the inheritance of the weak illegally. All these attributes are vices that cause loss in this world and the Hereafter.    

The Noble Quran English Translation of Surah al-Fajr

The Noble Quran Tafsir Ibn Kathir Surah al-Fajr

The Noble Quran: English Translation and Tafsir of Surah al-Fajr Ayah 1-14 The Fate of the Disbelievers 

The Noble Quran Surah ar-Ra'd English Translation and Tafsir

The Noble Quran: English Translation and Tafsir of Surah al-Fajr Ayah 1-14 The Fate of the Disbelievers

 

89:1 By the dawn, 

89:2 by the ten nights, 

89:3 by the even and the odd, 

89:4 and by the night when it passes! 

89:5 Is there in that a solemn oath for one who is mindful? 

89:6 Have you not seen how your Lord dealt with Ad, 

89:7 Iram of the pillars, 

89:8 the like of which was never created in the land, 

89:9 and Thamud, who carved out the rocks in the valley, 

89:10 and Pharaoh, of the stakes, 

89:11 who all transgressed in the lands, 

89:12 and made much mischief therein? 

89:13 So your Lord poured on them a scourge of punishment. 

89:14 Indeed, your Lord is ever watchful.

Tafsir 

89:1 By the dawn, 

89:2 by the ten nights, 

89:3 by the even and the odd, 

89:4 and by the night when it passes! 

89:5 Is there in that a solemn oath for one who is mindful? 

Allah swears by some beneficial things that indicate His perfect ability at the beginning of surah al-Fajr.

First, Allah swears by the dawn, which is the time of the day when light first appears in the sky, just before the sun rises. The scholars mention the following six opinions about the meaning of the dawn: 1) It refers to the dawn of any day. 2) It refers to the al-Fajr prayer ‘dawn prayer.’ 3) It refers to the entire day and the dawn is mentioned because it is the beginning of the day. 4) It refers to the dawn of the tenth day of the month of Dhu al-Hjjah. 5) It refers to the first day of the month of Dhu al-Hjjah. 6) It refers to the first day of the month of al-Muharram, the first month in the Islamic calendar. 

Second, Allah swears by the ten nights. The scholars mention the following four meanings for the ten nights. 1) They are the first ten nights of the month of Dhu al-Hjjah. 2) They are the last ten nights of the month of Ramadan. 3) They are the first ten nights of the month of Ramadan. 4) they are the first ten nights of the month of al-Muharram.  After mentioning the opinions of the scholars, Imam Muhammad bin Jarir at-Tabari, may Allah have mercy on him, said, ‘The correct opinion is that the ten nights refer to the first ten nights of the month of Dhu al-Hjjah because the eminent scholars unanimously have this opinion. In addition, Abdul Allah bin Jabir, may Allah be pleased with him, reported that Messenger Muhammad said, ‘[ By the dawn, by the ten nights…] [89:1-2] The ten nights are the ten nights of the month of Dhu al-Hjjah.’ 

Third, Allah swears by the even and the odd. The scholars differ about the meaning of the even and the odd. Some of their opinions are as follows: 1) The even refers to the ten-day of the month of Dhu al-Hjjah and the odd refers to the night of the ninth day of the month of Dhu al-Hjjah. 2) The even and the odd refer to the prayer as some prayers consist of even units; whereas, other prayers consist of odd units. 3) The even refers to all things that Allah has created and the odd refers to Allah, Exalted be He. 4) The even refers to Prophet Adam and his wife Eve and the odd refers to Allah, Exalted be He. 5) The even refers to the ranks of Paradise as they are eight ranks; whereas, the odd refers to the ranks of Hell as they are seven ranks.  After mentioning the opinions of the scholars, Imam Muhammad bin Jarir at-Tabari, may Allah have mercy on him, said, the correct opinion is that Allah swears by the even and the odd. He has not specified a particular kind of the even nor the odd. There is also neither authentic narration nor intellectual evidence that specifies their meanings. Thus, every even and odd is of the things that Allah swears by because the oath is general.’ 

Fourth, Allah swears by the night when it passes, namely, I swear by the night when it passes and leaves with its darkness so that the day with its light and brightness comes after it. The scholars of Tafsir maintain that the night refers to every night, which is the apparent meaning; that it refers to the night before the tenth day of the month of Dhu al-Hjjah; and that it refers to the night of the Decree in the month of Ramadan. 

89:5 Is there in that a solemn oath for one who is mindful? 

The interrogation is for confirmation and showing honor to the creatures by which Allah, Exalted be He, swears. 

Is there in the things by which Allah swears a solemn oath that can convince a mindful person? Undoubtedly, any person, who is endowed with a sound mind, will certainly know that the things by which Allah swears deserve to be sworn by, as they are great things. 

The intended meaning is as follows: ‘O disbelievers, you will be punished just as the former disbelievers were punished.’ 

89:6 Have you not seen how your Lord dealt with Ad, 

89:7 Iram of the pillars, 

89:8 the like of which was never created in the land, 

The interrogation is to confirm the viewing (knowledge) since the disbelievers of Mecca know news about the former destroyed nations. Therefore, their certain knowledge is likened to seeing by the eyes with regard to clarity and clearness. The viewing may refer to seeing by the eyes since some of the disbelievers saw the remains of the destroyed nations. 

Ad refers to a tribe that used to live in an area called al-Ahqaf, a place in the south of the Arabian Peninsula. The people of Mecca used to pass by it when traveling. The tribe is named after its great father Ad. Allah sent Prophet Hud to invite its people to worship Him alone; however, most of them rejected his invitation and only a few numbers accepted it. Thus, Allah punished the disbelievers and saved Prophet Hud and the believers. 

O noble Messenger Muhammad, have you not seen how your Lord dealt with Ad?  Have you known what happened to the tribe of Ad whose members were descendants of Ad son of Iram son of Shem son of Prophet Noah? Those people were tall and had strong and bulky bodies. They were the strongest among their contemporaries. Their dwellings had high pillars. No tribe was like Ad in terms of strength and no city was like their city in terms of having strong and secure structures. 

89:9 and Thamud, who carved out the rocks in the valley, 

Thamud refers to the tribe of Prophet Saleh. It was named after its great father Thamud. Allah sent Prophet Saleh to invite its people to worship Him alone and avoid worshiping false gods besides Him. They rejected to believe in his message. Therefore, Allah saved Prophet Saleh and the believers and punished the disbelievers.

The tribe of Thamud used to live in an area between ash-Sham and al-Hejaz, nowadays in Saudi Arabia, it is called Mada’in Saleh, and it is also called the valley of al-Qura. The people of Thamud used to carve the rocks in the mountains to make their houses. 

89:10 and Pharaoh, of the stakes, 

Pharaoh used to have soldiers, who used to strengthen his authority, and he had stakes. The scholars of Tafsir have different opinions about the meaning of the stakes. 1) Pharaoh used to have stakes to which he would tie people to torment them. 2) The stakes refer to strong and stable buildings. 3) The stakes refer to Pharaoh’s soldiers, who used to support and strengthen his kingdom. 4) The stakes refer to high buildings that Pharaoh used to build and then he would slaughter people on them [Zad al-Masir fi Ilm at-Tafsir].

O noble Messenger Muhammad, you have known how Allah dealt with the tribe of Ad that is a descendant of Shem son of Prophet Noah. It used to have great pillars for raising their dwellings and no tribe was created that resembled it in terms of strength and power. You have also known how Allah dealt with the tribe of Thamud that used to carve the rocks in the mountains to build their houses therein. You have also known how Allah dealt with Pharaoh, who had great buildings and many soldiers who strengthened his kingdom. 

89:11 who all transgressed in the lands, 

89:12 and made much mischief therein? 

Those people transgressed in the lands and spread much mischief therein. They disobeyed Allah’s commands and went beyond all bounds of disobedience and wrongdoing. 

89:13 So your Lord poured on them a scourge of punishment. 

89:14 Indeed, your Lord is ever watchful. 

Those wrongdoers transgressed in the lands and spread corruption, so Allah’s severe punishment befell them. 

Allah’s punishment might be in the form of a violent wind that destroyed them, or a terrible earthquake that swallowed them, or a great flood that overwhelmed them. They will also suffer severe punishment in the Hereafter. 

The ayah used the verb ‘poured’ to show that the punishment that befell the disbelievers was violent and ceaseless. It was like rain that falls relentlessly and forcefully. 

O noble Messenger Muhammad, your Lord, Allah, is ever watchful. He closely watches people’s deeds and counts them and He will recompense them on the Day of Judgment according to their deeds, good or evil. 

The ayah implies a warning to the disbelievers and wrongdoers. If they insist on disbelieving in Allah’s Oneness and transgressing limits that Allah has prescribed, His punishment will befall them just as it befell the former disbelievers and wrongdoers. Thus, they should repent of their sins before it is too late. 

Learned Lessons from Surah al-Fajr Ayah 1-14   

• The disbelievers will inevitably be punished for their disbelief in Allah’s Oneness. Allah, Exalted be He, swears by the dawn, the first ten nights of the month of Dhu al-Hjjah, the even and the odd, and the night when it passes that the disbelievers will certainly be punished. Allah’s swearing by these things indicates their honorable ranks as they are beneficial for religious and worldly matters. They also clear proofs confirming Allah’s Oneness and ability.

• Allah can swear by whatever things of His creatures, but the created beings can only swear by Allah.  

• Allah is able. Just as He destroyed the former disbelievers when they insisted on disbelieving in His Oneness and transgression, He will resurrect people for reckoning on the Day of Judgment.

• Allah’s punishment is severe. Those who disobey His commands should fear His punishment.

The Noble Quran: English Translation of Surah al-Fajr

The Noble Quran: English Translation of Tafsir ibn Kathir

The Holy Quran, Tafsir of Surah al-Inshiqaq Ayah 1-15 Some Horrors of the Day of Judgment

The Noble Quran Surah Hud English Translation and Tafisr

 

 

The Noble Quran: Introduction to Tafsir of Surah al-Fajr

 

Name of Surah al-Fajr 

This surah is called ‘al-Fajr’ because it begins by [By al-Fajr ‘the dawn’.] By the dawn is an oath in which Allah, Exalted be He, swears by the dawn when it starts. 

Relationship between Surah al-Ghashiyah and Surah al-Fajr

According to the written copy of the Quran, surah al-Ghashiyah comes before surah al-Fajr. Both surahs were revealed in Mecca. The relationship between these surahs is as follows: 

1. Surah al-Fajr begins by swearing: [By the dawn, by the ten nights…] The oath is evidence that confirms the veracity of the conclusion of the previous surah, al-Ghashiyah: [Surely, to Us is their return, then surely upon Us will be their reckoning.] That is because Allah swears by the dawn, by the ten nights… to confirm that people will be resurrected for reckoning on the Day of Judgment. 

2. Surah al-Ghashiyah mentions that people will be divided into two groups, the wicked disbelievers and the happy believers on the Day of Judgment. Surah al-Fajr mentions examples of the first group, e.g. the people of Ad and Pharaoh. It also mentions an example of the believers, i.e. those who thank Allah for His blessings. 

Main Theme of Surah al-Fajr  

Surah al-Fajr refers to some aspects of Allah’s greatness and ability in the universe, people’s conditions in this world, the end of wicked, and the end of the believers on the Day of Judgment.  

Topics Discussed in Surah al-Fajr

• The surah begins by swearing by the dawn, the first ten days of the month of Dhu al-Hjjah, the even, the odd, and the night when it passes that Allah’s punishment will certainly befall the disbelievers. 

• Surah al-Fajr refers to some wrongful, destroyed nations that disbelieved in their messengers and mentions that Allah punished them because of their transgression.  [Have you not seen how your Lord dealt with Ad, Iram of the pillars…] [89: 6-7]

• The surah refers to the fact that life in this world is a test. People are tested by attaining what they like and suffering from hardship, and being wealthy and poor. It also mentions that man by nature extremely loves wealth. 

• Surah al-Fajr refers to the fact that giving many blessings to a person is not proof that Allah honors him, nor straitening his provision is not proof that Allah humiliates him. [As for man, when his Lord tests him by honoring him and bestowing blessings on him, he says, ‘My Lord has honored me.’ But when He tests him…] [89: 15-16]

• Surah al-Fajr mentions some of the horrors of the Day of Judgment. [No! When the earth is pounded, pounded and pounded…] [89:21]

• Surah al-Fajr mentions that people will be divided into two parties on the Day of Judgment, the happy and the loser. It also mentions that the loser will hope to return to the worldly life to believe in Allah’s Oneness and perform righteous deeds. [He will say, ‘O would that I had forwarded for my life?’ On that day, none will punish as He punishes.] [89:24-25]

• The surah mentions that the believers will be successful in the Hereafter as Allah will be pleased with them and make them enter Paradise, wherein they will enjoy lasting happiness. [O soul at peace, ‘Return to your Lord, well-pleased, well-pleasing…[89:27-28] 

English Translation and Tafsir of  the Quran: Surah al-Fajr

English Translation and Tafsir of the Quran: Tafsir ibn Kathir

The Noble Quran, Tafsir of Surah Hud, Allah Will Certainly Give Victory to the Believers 

The Noble Quran Surah Yusuf English Translation and Tafsir

 

The Noble Quran, English Translation and Tafsir of Surah al-Ghashiyah Ayah 17-26 Proofs Confirming Allah’s Perfect Ability

 

88:17 Will they not then look at the camels, how they are created,

88:18 and the heaven, how it is raised, 

88:19 and the mountains, how they are firmly set up, 

88:20 and the earth, how it is spread out? 

88:21 Then remind! You are but a reminder.

88:22 You have no control over them.

88:23 But he who turns away and disbelieves, 

88:24 Allah will punish him the greatest punishment.

88:25 Surely, to Us is their return, 

88:26 then surely upon Us will their reckoning. 

Relationship with the Previous Part   

The previous parts mention that the Day of Judgment will take place and that people will be divided into two groups on that day. Then this part mentions some proofs that confirm Allah’s Oneness and ability by mentioning some aspects of His ability in this universe. Then Messenger Muhammad was commanded to remind people of proofs that affirm Allah’s Oneness and be patient when inviting them to follow the path of guidance as Allah sent him to guide people to the right path, and not to force them to be believers. 

Tafsir

88:17 Will they not then look at the camels, how they are created,

88:18 and the heaven, how it is raised, 

88:19 and the mountains, how they are firmly set up, 

88:20 and the earth, how it is spread out? 

‘Will they not…’ the interrogation is for condemnation and criticism. It incites people to reflect on some aspects of Allah’s Oneness and perfect ability in this universe that no one can deny. 

‘Will they not look at…’ the intended meaning is to an invitation to reflect on those creatures, which will lead to learning beneficial lessons. 

‘Will they not look at…’ the address is to the disbelievers, who disbelieve in Allah’s Oneness and deny the resurrection for reckoning on the Day of Judgment. Though there are many clear proofs in this universe that affirm Allah’s Oneness before their eyes, they are heedless of them and insist on disbelieving in Allah’s Oneness. 

Will the disbelievers keep on their ignorance, deviation, and denying the occurrence of the Day of Judgment and recompense on that day. Will the disbelievers not look at and reflect on the camels that they can see with their eyes? Will they not consider how Allah created them? Allah created them in the best form and made their organs coordinated so that they can perform their functions properly. They can drink their milk, eat their meat, ride them when traveling, and carry their loads on their backs. 

The camels are specifically mentioned because they are considered the most valued wealth by the Arabs, the most familiar creatures in their environment, and the most beautiful creatures as to their creation, forms, and constitution.  

Someone may say, ‘Why are the camels mentioned with the sky, the mountains, and the earth and there is no relationship between them? The answer is, these things are present in the environment of the Arabs. They exist in their valleys and deserts. Therefore, they are mentioned according to their presence in their environment [Tafsir al-Kashshaaf, Al-Zamakhsahari].

Will the disbelievers not look at heaven and see how it is raised? If they carefully consider the amazing creation of heaven and how it is raised high without any pillar, they will certainly know that Allah created it in such a wonderful manner. 

Will the disbelievers not look at the mountains, how they are firmly set up? How are the great mountains set up on the earth so that they protect it from moving or shaking? 

Will the disbelievers not look at the earth, how it is spread out? How is the earth spread out so that people can safely live on it and benefit from its resources?

Qatada, may Allah be pleased with him, said, when Allah mentioned the attributes of Paradise in the Quran, the disbelievers became amazed. Then Allah revealed, [88:17 Will they not then look at the camels, how they are created…] They used to see the camels in their environment. 

88:21 Then remind! You are but a reminder.

88:22 You have no control over them.

After reprimanding the disbelievers, who arrogantly closed their eyes and ears lest they should see the truth, and who were heedless of proofs confirming Allah’s Oneness and ability, Allah commanded Messenger Muhammad to keep on reminding people of the message of the truth.

O noble Messenger Muhammad, We have told you about the conditions of people on the Day of Judgment and that We have created this universe by Our ability. Keep on inviting people to follow the religion of the truth, Islam. Remind them of Allah’s proofs that confirm that He is the only God, who deserves sincere worship. This is your duty. Do not occupy yourself with their affairs. You have no control over them and you cannot force them to believe in Islam. You only have to convey Allah’s message. If they believe, they will be guided to the right path, and if they turn away from the truth, they will go astray. We shall call them to account for their deeds on the Day of Judgment. 

88:23 But he who turns away and disbelieves, 

88:24 Allah will punish him the greatest punishment.

O noble Messenger Muhammad, keep on inviting people to follow the right path, Islam. Whoever turns away from listening to your reminding and invitation, and insists on disbelieving in Allah’s Oneness, We shall punish him the greatest punishment. He will suffer the severe torment of Hell on the Day of Judgment. 

88:25 Surely, to Us is their return, 

88:26 then surely upon Us will their reckoning. 

O noble Messenger Muhammad, keep on inviting people to Islam and reminding them of what brings them happiness in this world and the Hereafter. Then, do not busy yourself with their conditions. Surely, to Us is their return after death on the Day of Judgment. Then We shall surely call them to account for their deeds and recompense them according to them. 

Learned Lessons from Surah al-Ghashiyah Ayah 17-26

• The disbelievers rejected to believe in Allah’s Oneness. Thus, Allah reminded them of some proofs confirming His Oneness that they can see in their environment. He reminded them of the miraculous creation of the camels, the amazing creation of heaven, the earth, and the mountains. 

• Allah commanded Messenger Muhammad to keep on inviting people to Islam and told him that he only had to remind them of what brings them happiness in this world and the Hereafter and that he had no control over them to force them to be believers.

• Those who reject to follow Islam will suffer severe torment in Hell on the Day of Judgment. 

• All creatures will return to Allah after death and will be raised for reckoning on the Day of Judgment. 

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The Noble Quran English Translation and Tafsir of Surah al-Ghashiyah Ayah 8-16 Conditions of the Believers in Paradise

 

88:8 Some faces on that day will be radiant, 

88:9 well-pleased with their striving, 

88:10 in a lofty Garden,

88:11 where they will hear no idle talk, 

88:12 therein is a running spring, 

88:13 therein are raised couches, 

88:14 and cups placed ready, 

88:15 and cushions ranged, 

88:16 and carpets spread out. 

Relationship with the Previous Part

The previous part mentions the evil end of the wicked disbelievers on the Day of Judgment and it mentions the severe punishment that they will suffer in Hell. Then the surah mentions the happy end of the believers and refers to some of the rewards that Allah has prepared for them in Paradise. This is a typical characteristic of the style of the Quran. It mentions something and then it mentions its opposite to bring the intended meaning home to those who reflect on the meanings of the Quran. 

Tafsir

88:8 Some faces on that day will be radiant, 

88:9 well-pleased with their striving, 

88:10 in a lofty Garden,

On the Day of Judgment, the faces of the believers will be radiant because of the immense pleasures they will be enjoying in Paradise that Allah has given them as a recompense for their righteous deeds in the worldly life. 

The believers will be well-pleased with their striving in the worldly life as they will have a great reward even more than what they expected and hoped. They used to work hard in the worldly life to please Allah and they will find the fruits of this striving in Paradise where they will happy.

The believers will dwell in the lofty Garden of Paradise. It is a lofty place and has a lofty rank. 

88:11 where they will hear no idle talk, 

The believers will hear no idle talk nor falsehood in Paradise. They will hear only a pleasant talk that brings happiness to the soul. The inhabitants of Paradise will speak pleasant talks that contain wisdom and praise and thankfulness to Allah for all the blessings that He has given them. Indeed, Paradise is the dwelling of Allah’s friends and the house of the chosen ones. It will not be contaminated by falsehood nor idle talks. 

88:12 therein is a running spring, 

88:13 therein are raised couches, 

88:14 and cups placed ready, 

88:15 and cushions ranged, 

88:16 and carpets spread out.  

The ayah mentions some aspects of Allah’s blessings on the believers in Paradise. First, there is a running spring in Paradise from which the believers will always drink pure and fresh water. Second, the believers will comfortably sit on beautiful, raised couches. Third, there are cups that are placed ready for the believers to drink from Paradise water and tasty drinks, which will have no negative effects on their minds. They will drink from them without having to exert any effort to have or fill them. Fourth, there will be many beautiful cushions that are ranged one after another so that the believer can recline on them and sit comfortably. Fifth, there are large and luxurious carpets that are spread out in Paradise, where the believers can sit and enjoy the great reward that Allah has prepared for them. May Allah, out of His bounty and generosity, make us of the dwellers of Paradise.

Learned Lessons from Surah al-Ghashiyah Ayah 8-16

• Allah has described Paradise, the dwelling of the believers, with wonderful attributes that make people hope to enter it by worshipping Allah alone, and performing righteous deeds for Allah’s sake. 

• The faces of the believers will be well-pleased in Paradise as they will be happy with the immense reward that Allah has given them for believing in His Oneness and performing righteous deeds for His sake in the worldly life. 

• Paradise, the dwelling of the believers, is lofty, i.e. on a lofty place and has a lofty rank. It has what the souls desire and makes the hearts happy. 

• The believers will not hear idle talk in Paradise, as it dwelling of peace and safety.

• The believers will enjoy different kinds of blessings in Paradise, such as drinking from a running spring, sitting on raised couches, having cups that are placed ready for them to use, cushions that are ranged one after another, and large and beautiful carpets on which they can sit comfortably.

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