******# 80.20 - ثُمَّ السَّبِيلَ يَسَّرَهُ ﴿٢٠﴾
| AR | EN | |
| :--------: | :---------------: | :-: |
| ثُمَّ | Then | |
| السَّبِيلَ | the way | |
| يَسَّرَهُ | He eased for him; | |
## 80.20.1 Why is السبيل in the accusative (منصوب)?
- Because of الاشتغال[^1]. Read [[Noun Case Accusative منصوب على الاشتغال]]
## 80.20.2 What does the pronoun in يَسَّرَهُ refer to?
- It refers back to the human.[^2]
## 80.20.3 What is "the way" referring to?
- Birth passage (IbnA, Ikrimah, Ibn Jarir*).[^3]
- Life itself i.e. it is easy to recognise: truth v falsehood, good v evil, guidance v misguidance.(Mujahid): [^4] . Ibn Kathir[^6] says this opinion is more likely to be what is intended as it matches the following verse:
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا ﴿الانسان: ٣﴾
## 80.20.4 What does the word ثم “then” imply?
- "Then" implies a staged and gradual process.
- #reflection Education when gradual allows us to better appreciate the material. Accretion gives realisation. Rapid education does the opposite. Arabic class read FN. [^7]
# 80.21 - ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ
## Signposts
- "Then He causes his death and provides a grave for him." [SI]
- "Then causeth him to die, and burieth him; [PH]
#### What is the difference between أقبر and قبر?
- #word قبَرَ فلانٌ الميتَ يقبِره ويقبُره Form I “he buried someone” [^8]
- #word أقبره “he enabled/ordered him to be buried”
#### Why are graves important for human beings?
- It is an act of honour for the dead. Not doing so is to dishonour the dead. #CFN[^9]
- #IQ Tibetan Buddhists leave their dead on high mountains to allow scavenging birds and animals to eat the human corpse. Known as **excarnation**. Hinduism and Jainism practice **cremation** (burning the human body).
- #reflection If there are no graves then there are no reminders of the Hereafter and no incentive or reminder to honour the dead.
#### What is the fiqh of visiting the graves?
- Read [[Muslim 977 - نَهَيْتُكُمْ عَنْ زِيَارَةِ الْقُبُورِ فَزُورُوهَا#Signposts]]
- Initially banned then allowed: graves, meat storage, soaking by container
#### Why did the Prophet ﷺ visit his mother's grave?
- Read [[Muslim 976 - اسْتَأْذَنْتُ رَبِّي أَنْ أَسْتَغْفِرَ لأُمِّي]] regarding the fate of the Prophet's ﷺ parents.
- Crying permissible.
- Reason for crying: (1) her punishment; (2) not meeting her;
- Permissibility of visiting graves of disbelievers and their houses.
- Understanding Chapter headings of hadith books.
- Collections of fabricated hadith.
- Importance of parental and relatives' rights even as disbelievers.
- Hadith on resurrection of parents: (daeef or fabricated not sahih)
- The two Ibn Ḥajrs: [[(852 AH) Ibn Ḥajar al-'Asqalānī ابن حجر العسقلاني]] and [[(974 AH) Ibn Ḥajar al-Haytami ابن حجر الهيتمي]] both in Egypt.
#### What supplication is said when visiting the graves? Why did the Prophet ﷺ visit al-Baqī'?
- Read [[Muslim 974 - قُولِي السَّلاَمُ عَلَى أَهْلِ الدِّيَارِ#Signposts 174b]] and benefits.
#### Were ladies prohibited from following funeral processions? If so how strictly?
- [[Bukhari 1278 - نُهِينَا عَنِ اتِّبَاعِ الْجَنَائِزِ#Signposts]] same text as [[Muslim 938 - كُنَّا نُنْهَى عَنِ اتِّبَاعِ الْجَنَائِزِ]]
- Prohibition present but not strict implying it was makruḥ.
#### Are ladies cursed for visiting graves?
- Read [[Tirmidhi 1056 (sh) - لَعَنَ زَوَّارَاتِ الْقُبُورِ]]
- Note the note in Tirmidhi above and the conclusion of [[(507 AH) Mustaẓhirī]].
- Read [[Abu Ya'la 4871 (ss) - قَالَتْ مِنْ قَبْرِ أَخِي عَبْدِ الرَّحْمَنِ#Snapshot]]
- Outcomes:
- Men: Visiting the graves recommended (consensus)
- Women: See table below
| Ruling | Maliki | Shafi | Hanafi | Hanbali | |
| ------------------ | ------ | ----- | ------ | ------- | ------- |
| ḥarām (prohibited) | | x1 | x1 | | IbnT |
| makrūh (disliked) | x1 | M | x1 | M | |
| mubāḥ (permitted) | x1 | x1 | M | x1AHB | Shw/Qrt |
(M) madhab; (x1): Single opinion; (AHB) Ahmed ibn Hanbal; (Shw) [[(1250 AH) Shawkānī الشوكاني]]; (Qrt) [[(671 AH) Qurṭubī القرطبي]]
# 80.22 - ثُمَّ إِذَا شَاءَ أَنشَرَهُ
- [SI] Then when He wills He will resurrect him
- [PH] Then, when He will, He bringeth him again to life.
## Signposts
### ثُمَّ إِذَا شَاءَ أَنشَرَهُ
#### Who decides when the Last Day will happen?
- Allah hence it says “when He wills” and not when the hasty want.[^10] [^12]
- #reflection The wisdom of the delay of a return to life after death is that it makes Allah's ability apparent and causes a person to be grateful for being brought back to life. This is indicated by the following verse يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا [SI] “On the Day He will call you and you will respond with praise of Him and think that you had not remained [in the world] except for a little." **On the other hand**: had life after death been immediate the ability of Allah to bring the dead back to life would remain unclear to many and there would not be universal gratitude, just as this first life after out initial death (non-existence) in has resulted in ingratitude (disbelief) by many.
#### What does أنشر and نشر mean?
- They both mean to “resurrect” i.e. from their graves. [^11]
- #word spread / resurrect / saw
- Meaning 1: نشَر ـينشُر نَشْرًا نَشَرَ : , Present.T ـُ Verbal.Noun نَشْرٌ, He spread, **spread out**
- Meaning 2: نشَر ـينشُر نَشْرًا ونشورا نَشَرَ, Present.T ـُ Verbal.Noun نَشْرٌ and نُشُورٌ; or أَنْشَرَ **resurrection**
- Meaning 3: ينشُر نشْرا نَشَرَ, Present.T ـُ Verbal.Noun نَشْرٌ, [He sawed wood;] he **cut** (قَطَعَ, S, or نَحَتَ, K) wood, with a مِنْشَار.
# 80.23 - كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ
[SI] No! Man has not yet accomplished what He commanded him.
[PH] Nay, but (man) hath not done what He commanded him.
### ==كَلَّا== لَمَّا يَقْضِ مَا أَمَرَهُ
#### What does the particle كَلَّا mean?
- It expresses surprise and is a rebuke to the arrogance of the human who disbelieves.[^14]
### كَلَّا ==لَمَّا يَقْضِ مَا أَمَرَهُ==
#### How is the particle لمَّا used?
- Here it means “not yet”. Revise here: [[Particle لمَّا (lammā)]]
#### What has man not yet done?
- “Man” i.e. those who have disbelieved, has not yet obeyed Allah as He should despite seeing the Signs of Allah by being obedient to Allah and being grateful to Him.[^13]
- Though the disbelievers have been given the choice to disbelieve, this does not waive them from their obligation and duty to Allah. They still owe Him their gratitude and obedience.[^15]
#### How is the word قضى used here?
- #word Here it means “to carry out (a deed)” for example قضَى الشّيءَ “he did something” i.e. أَكْمَلَهُ “he completed his duty”
- #word It can also mean to “pay back a debt” as in قضَى ديْنَه “he repaid his debt” دَفَعَهُ “he gave it back”.
# 80.24 - فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ
- [SI] Then let mankind look at his food -
- [PH] Let man consider his food:
### فَلْيَنظُرِ الْإِنسَانُ
[SI] Then let mankind look
#### What is the purpose of observation?
- The purpose of observation is reflection and to learn lessons.[^16]
- Observation and reflection of the Signs of Allah will allow the human being to realise what is needed and make it easier for him or her to obey Allah.
#### What type of فـ is being used here?
- Here the فَ is not being used to indicate a sequence but is being used to indicate an outcome, as is used in ‘if-then' statements. This is known as الفاء للتفريع The Fā\` of Ramification.[^17]
### إِلَىٰ طَعَامِهِ
- [SI] at his food -
#### How many plant foods are available on the Earth?
- #reflection Currently there are 7,000 edible plant species on Earth. Let us rephrase that as: If we lived for almost ~20 **years** we could eat a different plant food every single day without eating the same plant twice![^18]
- Yet we tend to eat a very few of these plant species. In fact 95% of the world's energy in terms of food comes from just 30 plants.
#### Approximately how many biochemical steps lie between the Earth receiving energy from the Sun and it arriving inside our cells?
- #reflection When energy comes from the sun it is packaged and sent in small packets called **photons**. But human cells can't use photons directly and need to repackage the energy in the form a chemical called **ATP (Adenosine Triphosphate)**. We can think of ATP as the battery of the human cell. Next time you eat some meat reflect over the number of steps involved:
- **(1) Photosynthesis** : 45 steps (plants converts sunlight into chemical energy i.e. glucose).
- **(2) Plant growth**: 40 steps (plants themselves need to grow with the energy they get from the sunlight and use it to produce fruits and other edible sources of food.)
- **(3) Digestion by herbivores:** 30 steps (animals that eat grass such as cows, sheep etc also need to process what they eat through a series of biochemical steps which eventually make the animal products that humans eat i.e. meat, milk etc).
- **(4) Digestion in humans:** 30 steps.
- **(5) Cellular respiration:** 40 steps this finally results in the production of ATP ready to use.
- If you eat an animal product from **photon** to **ATP** is a total of 185 steps! SubḥānAllāh and Alḥamdūlillāh.
#### If humans could use energy from batteries how many AA batteries would we need per day?
- #reflection The typical adult male is estimated to require 12,500 kilo joules of energy per day. This is equal to 12,500,000 joules i.e. 12.5 million joules per day.
- A single 1.5 Volt AA battery can provide 13,500 joules of energy.
- If we could plug 1.5 AA batteries into ourselves we would need 925 batteries every single day to keep going for just one day!
- Next time you eat your food reflect over the beautiful arrangement that Allah has provided with regards to food and our daily energy requirements. Also think about how cheap the food is that we eat compared to buying 925 batteries everyday!
- No matter how much we count the favours of Allah, we will never be able to enumerate them.
- O Allah, make us your ever grateful and humble slaves.
# 80.25 - أَنَّا صَبَبْنَا الْمَاءَ صَبًّا
- [SI] How We poured down water in torrents
- [PH] How We pour water in showers
- [YA] For that We pour forth water in abundance,
### ==أَنَّا== صَبَبْنَا الْمَاءَ صَبًّا
#### What is the difference between أنّا (\`annā) and أَنّى (\`annā)?
- The word أنّا is a composite of two words: أنَّ + نَا. When combined like this it sounds like the word أنَّى. The word أنّى is not a composite word, it is a single word. Revise [[Particle أنَّ (anna)]] and [[Noun أنّى (annā)]]
#### What are the variant recitations and what do they imply?
- Recitations: the word أَنَّا is recited either with a kasrah (i.e. إنَّا) or fatḥah (i.e. أنَّا).[^19]
- If recited as أَنَّا as in Ḥafṣ from ‘Āṣim then this implies that there is an implicit verbal noun which is connected a type of [[Noun Substitute البدل]] showing a connection to the previous word. i.e. observe how as in mechanism ie water falling is a cause for food growth
- - -
# Footnotes
[^1]: منصوب على الاشتغال بفعل مقدر
[^2]: فالضمير في يسره يعود إلى السبيل. أى: سهل- سبحانه- الطريق للإنسان
[^3]: {ثُمَّ السَّبِيل} أَيْ طَرِيق خُرُوجه مِنْ بَطْن أمه {يسره}
[^4]: ثُمَّ السَّبِيلَ يَسَّرَهُ أى: ثم بعد أن خلقه في أحسن تقويم، ومنحه العقل الذي يتمكن معه من التفكير السليم. ==يسر- سبحانه- له طريق النظر القويم، الذي يميز به بين الحق والباطل، والخير والشر، والهدى والضلال==.
[^6]: قال ابن كثير: قوله: ثُمَّ السَّبِيلَ يَسَّرَهُ قال العوفى عن ابن عباس: ثم يسر عليه خروجه من بطن أمه. وهكذا قال عكرمة … واختاره ابن جرير. وقال مجاهد: هذه الآية كقوله: إِنَّا هَدَيْناهُ السَّبِيلَ، إِمَّا شاكِراً وَإِمَّا كَفُوراً أى: بيناه له ووضحناه وسهلنا عليه علمه … وهذا هو الأرجح … «1» .
[^7]:وجاء العطف «بثم» هنا، للإشعار بالتراخى الرتبى، لأن تيسير معرفة طريق الخير والشر، أعجب وأدل على قدرة الله- تعالى- وبديع صنعه من أى شيء آخر.
[^8]: (ثُمَّ أَماتَهُ فَأَقْبَرَهُ) أى: ثم أمات- سبحانه- هذا الإنسان، بأن سلبه الحياة …/… يقال: قبَرَ فلانٌ الميتَ يقبِره ويقبُره- بكسر الباء وضمها-، إذا دفنه بيده فهو قابر. ويقال: أقبره، إذا أمر بدفنه، أو مكن غيره من دفنه.[طنطاوي]
[^9]: (فَأَقْبَرَهُ). أى: فجعله ذا قبر يوارى فيه جسده تكريما له، ولم يتركه مطروحا على وجه الأرض، بحيث يستقذره الناس، ويكون عرضة لاعتداء الطيور والحيوانات عليه. وفي الآية الكريمة إشارة إلى أن مواراة الأجساد في القبور من سنن الإسلام، أما تركها بدون دفن، أو حرقها … فيتنافى مع تكريم هذه الأجساد. [طنطاوي]
[^10]: ثم إِذا شاءَ أَنْشَرَهُ أى: ثم بعد أن خلق الله هذا الخلق البديع، وهداه النجدين، وأمر بستر جسده في القبر بعد موته … بعد كل ذلك إذا شاء أحياه بعد الموت، للحساب والجزاء.
[^11]: يقال: أنشر الله- تعالى- الموتى ونَشَرَهم، إذا بعثهم من قبورهم.
[^12]: وقال- سبحانه- إِذا شاءَ للإشعار بأن هذا البعث إنما هو بإرادته ومشيئته، وفي الوقت الذي يختاره ويريده، مهما تَعَجَّلَه المُتَعَجِّلُوْنَ.
[^13]: فقال- تعالى-: كَلَّا لَمَّا يَقْضِ ما أَمَرَهُ أى: كلا إن هذا الإنسان الجاحد المغرور … لم يقض ولم يؤد ما أمره الله- تعالى- به من تكاليف ومن شكر لخالقه، ومن تأمل في آياته، ومن طاعة لرسله … بل استمر في طغيانه وعناده. فالمقصود بهذه الآية الكريمة: ردع هذا الإنسان الجاحد وزجره، وبيان أن هذا الردع سببه إهماله لحقوق خالقه، وعدم اهتمامه بأدائها. [طنطاوي]
[^14]: البغوي ﴿كَلَّا﴾ رَدًّا عَلَيْهِ، أَيْ: لَيْسَ كَمَا يَقُولُ وَيَظُنُّ هَذَا الْكَافِرُ، وَقَالَ الْحَسَنُ: حَقًا. ﴿لَمَّا يَقْضِ مَا أَمَرَهُ﴾ أَيْ لَمْ يَفْعَلْ مَا أَمَرَهُ [اللَّهُ بِهِ] وَلَمْ يُؤَدِّ مَا فُرِضَ عَلَيْهِ،
[^15]: تفسير السعدي: وهو -مع هذا- لا يقوم بما أمره الله، ولم يقض ما فرضه عليه، بل لا يزال مقصرا تحت الطلب.
[^16]: {فَلْيَنْظُرْ الْإِنْسَان} نَظَر اِعْتِبَار {إِلَى طَعَامه} كَيْف قُدِّرَ وَدُبِّرَ لَهُ
[^17]: ثم ساقت الآيات بعد ذلك ألوانا من نعمه- تعالى- على خلقه فقال: (فَلْيَنْظُرِ الْإِنْسانُ إِلى طَعامِهِ) والفاء هنا للتفريع على ramification ما تقدم، مع إفادتها معنى الفصيحة clarifying. أى: إذا أراد أن يقضى ويؤدى ما أمره الله- تعالى- من تكاليف، فلينظر هذا الإنسان إلى طعامه، وكيف أوجده- سبحانه- له، ورزقه إياه، ومكنه منه … فإن في هذا النظر والتدبر والتفكر، ما يعينه على طاعة خالقه، وإخلاص العبادة له. ثم بين- سبحانه- مظاهر تهيئة هذا الطعام للإنسان … فقال:
[^18]: “Yet, there are more than 7 000 plant species, and perhaps up to 30 000 which are considered edible by humans.“ https://www.fao.org/newsroom/story/The-plants-that-feed-the-world/en
[^19]: «واختلفت القرّاء في قراءة قوله: (أَنَّا صَبَبْنَا الْمَاءَ صَبًّا) فقرأته عامة قرّاء المدينة والبصرة بكسر الألف من "أنَّا"، على وجه الاستئناف، وقرأ ذلك عامة قرّاء الكوفة "أنَّا" بفتح الألف، بمعنى: فلينظر الإنسان إلى أنا، فيجعل "أنَّا" في موضع خفض على نية تكرير الخافض، وقد يجوز أن يكون رفعا إذا فُتحت، بنية طعامه، (أَنَّا صَبَبْنَا الْمَاءَ صَبًّا) . والصواب من القول في ذلك عندي أنهما قراءتان معروفتان: فبأيتهما قرأ القارئ فمصيب.». [تفسير الطبري 24/ 226 ط التربية والتراث]