Surah Al-Isra: Difference between revisions

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[[Category:Quran]]

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The number of verses of this chapter according to the majority of the exegetes is 111. <ref name=":1">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 646</ref> <ref name=":2">Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13 (Qom: Daftar-i Intisharat-i Islami Jamiah-yi Mudarrisin-i Hawzah-yi Ilmiyyah-yi Qom, 1996 C.E.), Page 5</ref>

However, it has been reported that some exegetes consider the chapter to have 121 verses. In their count the phrase “لِلْأَذْقانِ سُجَّداً” (verse 107) is a complete verse. <ref name=":3">Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 6 (Tehran: Nasir Khusrow Publications, 1993 C.E.), Page 213</ref>

However, it has been reported that some exegetes consider the chapter to have 121 verses. In their count the phrase “لِلْأَذْقانِ سُجَّداً” (verse 107) is a complete verse. <ref name=":3">Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 6 (Tehran: Nasir Khusrow Publications, 1993 C.E.), Page 213</ref>

===Place of Revelation===

There is disagreement among the exegetes about the chapter being Makki or Madani. Some exegetes consider the entire chapter to have been revealed in Mecca. <ref name=":4">Ismail ibn Umar Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5 (Beirut: Dar al-Kutub al-Ilmiyyah, Muhammad Ali Baydoun Publications, 1998 C.E.), Page 3</ref> They consider the themes discussed in this chapter as supporting evidence for this claim. <ref name=":5">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13, Page 5</ref> However, on the other hand, there are some exegetes who consider certain verses (verses 26, 32, 33, 57 & 73-80) to be of Madani origin, and the remaining surah to have been revealed in Mecca. <ref name=":1" />

It has also been reported that some commentators consider the entire surah to have been revealed in Mecca, except for 5 verses (verses 26, 32, 33, 57 & 78). Whereas there are others who consider 8 verses (verses 73 – 80) to have been revealed in Medina. <ref name=":6">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 6, Page 213</ref>

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====Verses 1, 43, 93, 108 and 111====

A mention about the Oneness of Allah (tawheed), and dissociating Him from the possibility of having any partner at all.

Some verses in this chapter point to the Oneness of Allah (tawheed) and dissociate Him from having a partner. For this reason, in these verses Allah’s tasbeeh (immaculateness) has been mentioned more often than His tahmeed (Praising). <ref name=":7">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13, Page 6</ref>

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====Verses 13-15====

Discussion regarding the origin, the Day of Judgement, rewards and punishments, the book of deeds, and its consequences.

In these verses there is a summary about the origin and the Day of Judgement, Divine commandments and prohibitions, and the book of deeds. <ref name=":9">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 47</ref> <ref name=":10">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 13, Page 6</ref>

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====Verses 7, 15, 18-20 and 84====

Human beings’ free-will and freedom of choice, and Allah’s help in facilitating mankind’s wishes.

These verses also deal with the consequences of our actions, and point out that the actions which we perform – whether good or evil – the end results of them will have to be borne by us. As well, Allah according to His precedent and sunnah - facilitates mankind in reaching their goals. <ref name=":13">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 653</ref> <ref name=":14">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13, Page 164</ref>

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====Verse 23-25====

Showing kindness to one’s parents.

These verses enjoin people to be kind to their parents, and this command is considered to be so important that it has been mentioned right after the command to not worship anyone except Allah. This decree of being kind to one’s parents is considered as an example of worshipping the Almighty Lord. <ref name=":15">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 59</ref> <ref name=":16">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13, Page 78</ref>

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====Verses 61-65====

A warning to the believers about Satan and the methods of Satan’s dominance.

These verses point to the refusal of Satan to obey Allah’s command to prostrate before Adam out of arrogance, and his constant endeavour to misguide and deceive mankind. These verses also warn the believers about the ways that Satan uses to dominate and mislead others. <ref name=":19">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 677</ref> <ref name=":20">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13, Page 142</ref>

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====Verse 70====

Introducing man as being honored by Allah and his exalted status over other creations.

This verse introduces human beings as being dignified and honoured by Allah, and how they enjoy an exalted status with respect to the rest of creations, who are all man’s disposal and service. <ref name=":21">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 89</ref> <ref name=":22">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13, Page 154</ref>

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وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا١٦

Discussions about this verse focus on the question that how can Allah desire to destroy a people even before they have committed actions that would make them liable for the Divine punishment?

Some exegetes are of the view that after sending Prophets, and the truth of the scriptures becomes known, if Allah desires to destroy a town, then its elites and affluent ones are commanded to obey and follow the Prophets. This command is repeated frequently and all of the avenues for dispute and denial are closed in such a way that the truth of revelation becomes clear for the sinners, and they can be threatened with Divine punishment. However, if they continue with their sinful ways and persist in disobeying their Lord, then it is here that it becomes necessary for Allah to act upon His threat of punishment and destroy them completely. <ref name=":30">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 6, Page 233</ref>

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رَبُّكُمْ أَعْلَمُ بِكُمْ إِنْ يَشَأْ يَرْحَمْكُمْ أَوْ إِنْ يَشَأْ يُعَذِّبْكُمْ وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلًا٥٤

Some exegetes believe this verse denotes that if Allah desires – on the basis of one’s own obedience and seeking Allah’s forgiveness – He will have mercy on a person; but if He desires – because of one’s insistence on the path of sin and transgression – then He will punish him. <ref name=":33">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 6, Page 261</ref> <ref name=":34">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 80</ref>. Some exegetes are of the opinion that Allah is the possessor (Maalik) of mercy and punishment. Thus it is imperative to have hope in him and fear him.

It has also been reported from some scholars that if Allah desires, He will have mercy on you and take you out of Mecca so that you do not have to face persecution at the hands of the idolaters; however, on the other hand if Allah desires otherwise, then He can give them dominance over you whereby they could punish you. Some exegetes consider that this verse denotes that if Allah desires, he shall have mercy on you out of his favour and bounty (fadl), but if He desires He can punish you on the basis of his justice (adl). . <ref name=":33" />

Verse 71: “The day We shall summon every group of people with their imam, then whoever is given his book in his right hand they will read it, and they will not be wronged so much as a single date-thread.”

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وَمَنْ كَانَ فِي هَذِهِ أَعْمَى فَهُوَ فِي الْآخِرَةِ أَعْمَى وَأَضَلُّ سَبِيلًا٧٢

Different interpretations of this verse have been put forward. Some exegetes believe this verse refers to the blessings of Allah in this world. Therefore, whoever is blind to the blessings of Allah in this world – blessings that contain lessons and wisdom for the thoughtful – will be more blind when it comes to the blessings of the Hereafter. <ref name=":37">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 6, Page 276</ref> Others are of the opinion that this is a reference to the world. It would then denote that whoever is blind in this world due to Allah’s signs for lack of focus and contemplation about these signs has gone astray and away from (the true) religion, and thus they will be even more deviated and farther away from Heaven in the Hereafter. <ref name=":37" /> Some are of the opinion that a person whose heart is blind in this world, will be raised blind in the Hereafter, and this is the punishment for being deviated in this world. <ref name=":37" />

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عن الأسود بن سریع أن رسول اللّه صلّی اللّه علیه و سلّم قال: «أربعة یحتجون یوم القیامة: رجل أصم لا یسمع شیئا و رجل أحمق و رجل هرم و رجل مات فی فترة، فأما الأصم فیقول: رب قد جاء الإسلام و ما أسمع شیئا و أما الأحمق فیقول: رب قد جاء الإسلام و الصبیان یقذفونی بالبعر و أما الهرم فیقول: رب لقد جاء الإسلام و ما أعقل شیئا و أما الذی مات فی الفترة فیقول: رب ما أتانی لک رسول. فیأخذ مواثیقهم لیطیعنه، فیرسل إلیهم أن ادخلوا النار، فو الذی نفس محمد بیده، لو دخلوها لکانت علیهم بردا و سلاما»؛ و بالإسناد عن قتادة عن الحسن عن أبی رافع عن أبی هریرة مثله، غیر أنه قال فی آخره: «فمن دخل‌ها کانت علیه بردا و سلاما و من لم یدخلها یسحب إلیها»

Aswad ibn Sari narrates the Holy Prophet as having said: “There are four who will present their case on the Day of Resurrection: a deaf man who never heard anything, an insane man, a very old and senile man, and a man who died during the fatrah (to whom the message of Islam did not reach in an uncorrupted form). As for the deaf man, he will say, ‘O Lord, Islam came but I never heard anything about it.’ As for the insane man, he will say, ‘O Lord, Islam came and the young boys were throwing camel dung at me.’ As for the senile man, he will say, ‘O Lord, Islam came but I did not understand anything.’ As for the one who died during the fatrah, he will say, ‘O Lord, no Messenger from You came to me.’ Allah will accept their pledge of obedience? excuses to Him, then He will send word to them that they should enter the Fire. By the One in whose hand is the soul of Muhammad, if they enter it, it will be cool and safe for them.”

There is a similar report with a different chain from Qatadah, from Al-Hasan, from Abu Rafi, from Abu Hurayrah, but at the end it says: “Whoever enters it will find it cool and safe, and whoever does not enter it will be dragged into it.” <ref name=":40">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 50</ref>

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عن أنس قال: قال رسول اللّه صلّی اللّه علیه و سلّم «یؤتی بأربعة یوم القیامة: بالمولود و المعتوه و من مات فی الفترة و الشیخ الفانی الهرم کلهم یتکلم بحجته» فیقول الرب تبارک و تعالی: لعنق من النار ابرز و یقول لهم: إنی کنت أبعث إلی عبادی رسلا من أنفسهم و إنی رسول نفسی إلیکم ادخلوا هذه، قال: فیقول من کتب علیه الشقاء: یا رب أنی ندخلها و منها کنا نفر؟ قال: و من کتب علیه السعادة یمضی فیقتحم فیها مسرعا، فقال: فیقول اللّه تعالی: أنتم لرسلی أشد تکذیبا و معصیة، فیدخل هؤلاء الجنة و هؤلاء النار

It has been narrated from Anas who quotes the Prophet as having said: “Four people will be brought on the Day of Judgement: a newborn, the mentally ill, a person who died without seeing a messenger, and the senile old man, each one of them will give explanations in their defence. So the Almighty Lord will order a flame of fire: ‘Light up!’ Then He will say to them: ‘I sent messengers to My servants from amongst themselves and I Myself am a messenger for you. Enter this (fire).’” The Prophet continues: “Those upon whom unhappiness and misery was written will say: ‘O our Lord why should we enter this (fire) when we are trying to escape it?’ He will reply: ‘For those on whom success was written will go boldly into it.’ So the Lord will say (to those who disobeyed): ‘You would have disobeyed and falsified my Prophets much more.’ Therefore those (who had readily entered the hell-fire) will enter Paradise, and those (who had been reluctant to enter) will go into the fire of hell.” <ref name=":41">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 51</ref>

Verse 18: “Whoever desires this transitory life, We expedite for him therein whatever We wish, for whomever We desire. Then We appoint hell for him, to enter it, blameful and spurned.”

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قال ابن جرير: حدثني محمد بن عبد اللّه بن عبد الحكم، حدثنا شعيب بن الليث، ثنا الليث عن عبيد اللّه بن أبي جعفر، أنه قال: سمعت حمزة بن عبد اللّه بن عمر يقول: سمعت عبد اللّه بن عمر يقول: قال رسول اللّه صلّى اللّه عليه و سلّم: «إن الشمس لتدنو حتى يبلغ العرق نصف الأذن، فبينما هم كذلك استغاثوا بآدم فيقول: لست بصاحب ذلك، ثم بموسى فيقول كذلك، ثم بمحمد صلّى اللّه عليه و سلّم فيشفع بين الخلق فيمشي حتى يأخذ بحلقة باب الجنة، فيومئذ يبعثه اللّه مقاما محمودا». و هكذا رواه البخاري في الزكاة عن يحيى بن بكير و علقمة عن عبد اللّه بن صالح، كلاهما عن الليث بن سعد به، و زاد. «فيومئذ يبعثه اللّه مقاما محمودا، يحمده أهل الجمع كلهم‏.»

Ibn Jarir (incomplete translation) records that Abdullah ibn Umar narrated from the Messenger of Allah that: “(On the Day of Judgement) The sun will come close until the sweat reaches halfway up one’s ears. When the people are in that state, they will ask Adam for help, but he will say, ‘I am not the one to be able to do that.’ Then they will ask Musa, and he will say likewise, then they will ask (Prophet) Muhammad, and he will intercede for the people, and will go and take hold of the handle of the gate of Paradise, and that will be the Day when Allah will resurrect him to a position of praise and glory (maqam al-mahmood).”

Al-Bukhari also recorded it in his Book of Zakah, where he added: “That will be the Day when Allah resurrects him to a position of praise and glory (maqam al-mahmood), and all of the people will praise him.” <ref name=":47">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 96</ref>

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==References==

@@ Line 1: / Line 1: @@
-<br />
 [[Category:Quran]]
 {{DEFAULTSORT:Surah Al-Isra}}
@@ Line 19: / Line 18: @@
 The number of verses of this chapter according to the majority of the exegetes is 111. <ref name=":1">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 646</ref> <ref name=":2">Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13 (Qom: Daftar-i Intisharat-i Islami Jamiah-yi Mudarrisin-i Hawzah-yi Ilmiyyah-yi Qom, 1996 C.E.), Page 5</ref>
-However, it has been reported that some exegetes consider the chapter to have 121 verses. In their count the phrase “لِلْأَذْقانِ سُجَّداً” (verse 107) is a complete verse. <ref name=":3">Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 6 (Tehran: Nasir Khusrow Publications, 1993 C.E.), Page 213</ref>
+However, it has been reported that some exegetes consider the chapter to have 121 verses. In their count the phrase <span lang="ar" dir="rtl">“لِلْأَذْقانِ سُجَّداً”</span> (verse 107) is a complete verse. <ref name=":3">Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 6 (Tehran: Nasir Khusrow Publications, 1993 C.E.), Page 213</ref>
 ===Place of Revelation===
 There is disagreement among the exegetes about the chapter being Makki or Madani. Some exegetes consider the entire chapter to have been revealed in Mecca. <ref name=":4">Ismail ibn Umar Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5 (Beirut: Dar al-Kutub al-Ilmiyyah, Muhammad Ali Baydoun Publications, 1998 C.E.), Page 3</ref> They consider the themes discussed in this chapter as supporting evidence for this claim. <ref name=":5">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13, Page 5</ref> However, on the other hand, there are some exegetes who consider certain verses (verses 26, 32, 33, 57 & 73-80) to be of Madani origin, and the remaining surah to have been revealed in Mecca. <ref name=":1" />
 It has also been reported that some commentators consider the entire surah to have been revealed in Mecca, except for 5 verses (verses 26, 32, 33, 57 & 78). Whereas there are others who consider 8 verses (verses 73 – 80) to have been revealed in Medina. <ref name=":6">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 6, Page 213</ref>
@@ Line 34: / Line 33: @@
 ====Verses 1, 43, 93, 108 and 111====
 A mention about the Oneness of Allah (tawheed), and dissociating Him from the possibility of having any partner at all.
 Some verses in this chapter point to the Oneness of Allah (tawheed) and dissociate Him from having a partner. For this reason, in these verses Allah’s tasbeeh (immaculateness) has been mentioned more often than His tahmeed (Praising). <ref name=":7">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13, Page 6</ref>
@@ Line 46: / Line 45: @@
 ====Verses 13-15====
 Discussion regarding the origin, the Day of Judgement, rewards and punishments, the book of deeds, and its consequences.
 In these verses there is a summary about the origin and the Day of Judgement, Divine commandments and prohibitions, and the book of deeds.  <ref name=":9">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 47</ref> <ref name=":10">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 13, Page 6</ref>
@@ Line 58: / Line 57: @@
 ====Verses 7, 15, 18-20 and 84====
 Human beings’ free-will and freedom of choice, and Allah’s help in facilitating mankind’s wishes.
 These verses also deal with  the consequences of our actions, and point out that the actions which we perform – whether good or evil – the end results of them will have to be borne by us. As well, Allah according to His precedent and sunnah - facilitates mankind in reaching their goals. <ref name=":13">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 653</ref> <ref name=":14">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13, Page 164</ref>
@@ Line 64: / Line 63: @@
 ====Verse 23-25====
 Showing kindness to one’s parents.
 These verses enjoin people to be kind to their parents, and this command is considered to be so important that it has been mentioned right after the command to not worship anyone except Allah. This decree of being kind to one’s parents is considered as an example of worshipping the Almighty Lord. <ref name=":15">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 59</ref> <ref name=":16">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13, Page 78</ref>
@@ Line 74: / Line 73: @@
 ====Verses 61-65====
 A warning to the believers about Satan and the methods of Satan’s dominance.
 These verses point to the refusal of Satan to obey Allah’s command to prostrate before Adam out of arrogance, and his constant endeavour to misguide and deceive mankind. These verses also warn the believers about the ways that Satan uses to dominate and mislead others. <ref name=":19">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 677</ref> <ref name=":20">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13, Page 142</ref>
@@ Line 80: / Line 79: @@
 ====Verse 70====
 Introducing man as being honored by Allah and his exalted status over other creations.
 This verse introduces human beings as being dignified and honoured by Allah, and how they enjoy an exalted status with respect to the rest of creations, who are all man’s disposal and service. <ref name=":21">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 89</ref> <ref name=":22">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 13, Page 154</ref>
@@ Line 110: / Line 109: @@
 <span lang="ar" dir="rtl" class="block">وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا١٦</span>
 Discussions about this verse focus on the question that how can Allah desire to destroy a people even before they have committed actions that would make them liable for the Divine punishment?
 Some exegetes are of the view that after sending Prophets, and the truth of the scriptures becomes known, if Allah desires to destroy a town, then its elites and affluent ones are commanded to obey and follow the Prophets. This command is repeated frequently and all of the avenues for dispute and denial are closed in such a way that the truth of revelation becomes clear for the sinners, and they can be threatened with Divine punishment. However, if they continue with their sinful ways and persist in disobeying their Lord, then it is here that it becomes necessary for Allah to act upon His threat of punishment and destroy them completely. <ref name=":30">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 6, Page 233</ref>
@@ Line 126: / Line 125: @@
 <span lang="ar" dir="rtl" class="block">رَبُّكُمْ أَعْلَمُ بِكُمْ إِنْ يَشَأْ يَرْحَمْكُمْ أَوْ إِنْ يَشَأْ يُعَذِّبْكُمْ وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلًا٥٤</span>
 Some exegetes believe this verse denotes that if Allah desires – on the basis of one’s own obedience and seeking Allah’s forgiveness – He will have mercy on a person; but if He desires – because of one’s insistence on the path of sin and transgression – then He will punish him. <ref name=":33">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 6, Page 261</ref> <ref name=":34">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 80</ref>. Some exegetes are of the opinion that Allah is the possessor (Maalik) of mercy and punishment. Thus it is imperative to have hope in him and fear him.
 It has also been reported from some scholars that if Allah desires, He will have mercy on you and take you out of Mecca so that you do not have to face persecution at the hands of the idolaters; however, on the other hand if Allah desires otherwise, then He can give them dominance over you whereby they could punish you. Some exegetes consider that this verse denotes that if Allah desires, he shall have mercy on you out of his favour and bounty (fadl), but if He desires He can punish you on the basis of his justice (adl). . <ref name=":33" />
 Verse 71: “The day We shall summon every group of people with their imam, then whoever is given his book in his right hand they will read it, and they will not be wronged so much as a single date-thread.”
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 <span lang="ar" dir="rtl" class="block">وَمَنْ كَانَ فِي هَذِهِ أَعْمَى فَهُوَ فِي الْآخِرَةِ أَعْمَى وَأَضَلُّ سَبِيلًا٧٢</span>
 Different interpretations of this verse have been put forward. Some exegetes believe this verse refers to the blessings of Allah in this world. Therefore, whoever is blind to the blessings of Allah in this world – blessings that contain lessons and wisdom for the thoughtful – will be more blind when it comes to the blessings of the Hereafter. <ref name=":37">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 6, Page 276</ref> Others are of the opinion that this is a reference to the world. It would then denote that whoever is blind in this world due to Allah’s signs for lack of focus and contemplation about these signs has gone astray and away from (the true) religion, and thus they will be even more deviated and farther away from Heaven in the Hereafter. <ref name=":37" /> Some are of the opinion that a person whose heart is blind in this world, will be raised blind in the Hereafter, and this is the punishment for being deviated in this world. <ref name=":37" />
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 <span lang="ar" dir="rtl" class="block">عن الأسود بن سریع أن رسول اللّه صلّی اللّه علیه و سلّم قال: «أربعة یحتجون یوم القیامة: رجل أصم لا یسمع شیئا و رجل أحمق و رجل هرم و رجل مات فی فترة، فأما الأصم فیقول: رب قد جاء الإسلام و ما أسمع شیئا و أما الأحمق فیقول: رب قد جاء الإسلام و الصبیان یقذفونی بالبعر و أما الهرم فیقول: رب لقد جاء الإسلام و ما أعقل شیئا و أما الذی مات فی الفترة فیقول: رب ما أتانی لک رسول. فیأخذ مواثیقهم لیطیعنه، فیرسل إلیهم أن ادخلوا النار، فو الذی نفس محمد بیده، لو دخلوها لکانت علیهم بردا و سلاما»؛ و بالإسناد عن قتادة عن الحسن عن أبی رافع عن أبی هریرة مثله، غیر أنه قال فی آخره: «فمن دخل‌ها کانت علیه بردا و سلاما و من لم یدخلها یسحب إلیها»</span>
 Aswad ibn Sari narrates the Holy Prophet as having said: “There are four who will present their case on the Day of Resurrection: a deaf man who never heard anything, an insane man, a very old and senile man, and a man who died during the fatrah (to whom the message of Islam did not reach in an uncorrupted form). As for the deaf man, he will say, ‘O Lord, Islam came but I never heard anything about it.’ As for the insane man, he will say, ‘O Lord, Islam came and the young boys were throwing camel dung at me.’ As for the senile man, he will say, ‘O Lord, Islam came but I did not understand anything.’ As for the one who died during the fatrah, he will say, ‘O Lord, no Messenger from You came to me.’ Allah will accept their pledge of obedience? excuses to Him, then He will send word to them that they should enter the Fire. By the One in whose hand is the soul of Muhammad, if they enter it, it will be cool and safe for them.”
 There is a similar report with a different chain from Qatadah, from Al-Hasan, from Abu Rafi, from Abu Hurayrah, but at the end it says: “Whoever enters it will find it cool and safe, and whoever does not enter it will be dragged into it.” <ref name=":40">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 50</ref>
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 <span lang="ar" dir="rtl" class="block">عن أنس قال: قال رسول اللّه صلّی اللّه علیه و سلّم «یؤتی بأربعة یوم القیامة: بالمولود و المعتوه و من مات فی الفترة و الشیخ الفانی الهرم کلهم یتکلم بحجته» فیقول الرب تبارک و تعالی: لعنق من النار ابرز و یقول لهم: إنی کنت أبعث إلی عبادی رسلا من أنفسهم و إنی رسول نفسی إلیکم ادخلوا هذه، قال: فیقول من کتب علیه الشقاء: یا رب أنی ندخلها و منها کنا نفر؟ قال: و من کتب علیه السعادة یمضی فیقتحم فیها مسرعا، فقال: فیقول اللّه تعالی: أنتم لرسلی أشد تکذیبا و معصیة، فیدخل هؤلاء الجنة و هؤلاء النار</span>
 It has been narrated from Anas who quotes the Prophet as having said: “Four people will be brought on the Day of Judgement: a newborn, the mentally ill, a person who died without seeing a messenger, and the senile old man, each one of them will give explanations in their defence. So the Almighty Lord will order a flame of fire: ‘Light up!’ Then He will say to them: ‘I sent messengers to My servants from amongst themselves and I Myself am a messenger for you. Enter this (fire).’” The Prophet continues: “Those upon whom unhappiness and misery was written will say: ‘O our Lord why should we enter this (fire) when we are trying to escape it?’ He will reply: ‘For those on whom success was written will go boldly into it.’ So the Lord will say (to those who disobeyed): ‘You would have disobeyed and falsified my Prophets much more.’ Therefore those (who had readily entered the hell-fire) will enter Paradise, and those (who had been reluctant to enter) will go into the fire of hell.” <ref name=":41">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 51</ref>
 Verse 18: “Whoever desires this transitory life, We expedite for him therein whatever We wish, for whomever We desire. Then We appoint hell for him, to enter it, blameful and spurned.”
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 <span lang="ar" dir="rtl" class="block">قال ابن جرير: حدثني محمد بن عبد اللّه بن عبد الحكم، حدثنا شعيب بن الليث، ثنا الليث عن عبيد اللّه بن أبي جعفر، أنه قال: سمعت حمزة بن عبد اللّه بن عمر يقول: سمعت عبد اللّه بن عمر يقول: قال رسول اللّه صلّى اللّه عليه و سلّم: «إن الشمس لتدنو حتى يبلغ العرق نصف الأذن، فبينما هم كذلك استغاثوا بآدم فيقول: لست بصاحب ذلك، ثم بموسى فيقول كذلك، ثم بمحمد صلّى اللّه عليه و سلّم فيشفع بين الخلق فيمشي حتى يأخذ بحلقة باب الجنة، فيومئذ يبعثه اللّه مقاما محمودا». و هكذا رواه البخاري في الزكاة عن يحيى بن بكير و علقمة عن عبد اللّه بن صالح، كلاهما عن الليث بن سعد به، و زاد. «فيومئذ يبعثه اللّه مقاما محمودا، يحمده أهل الجمع كلهم‏.» </span>
 Ibn Jarir (incomplete translation) records that Abdullah ibn Umar narrated from the Messenger of Allah that: “(On the Day of Judgement) The sun will come close until the sweat reaches halfway up one’s ears. When the people are in that state, they will ask Adam for help, but he will say, ‘I am not the one to be able to do that.’ Then they will ask Musa, and he will say likewise, then they will ask (Prophet) Muhammad, and he will intercede for the people, and will go and take hold of the handle of the gate of Paradise, and that will be the Day when Allah will resurrect him to a position of praise and glory (maqam al-mahmood).”
 Al-Bukhari also recorded it in his Book of Zakah, where he added: “That will be the Day when Allah resurrects him to a position of praise and glory (maqam al-mahmood), and all of the people will praise him.” <ref name=":47">Ibn Kathir Damashqi, Tafsir al-Quran al-Azim, Volume 5, Page 96</ref>
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 ==References==
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