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 ﴿١٠﴾ 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 ].

خُلِقَ مِن مَّاءٍ دَافِقٍ ﴿٦﴾ يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (He is created of a spouting water

that comes out from between the loins and the chest-bones...86:6, 7). The general body of commentators have explained that the spouting water (sperm) comes out from the loins of men and the chest-bones of women. However, the research of embryological science on the subject shows that the seminal fluid comes out from every part of human body, and every part of the foetus is made of the seminal fluid that has come out from that part of the man's and woman's body. The brain, of course, plays the greatest role in this matter. Thus experience shows that people who indulge in excessive cohabitation mostly suffer from weakness of mental weakness. The embryologists have at the same time discovered that the seminal fluid separates from all parts of the body, and through the spinal cord, collects in the testes and from there it spouts.

If these findings have any value, it is not far-fetched to reconcile them with the explanation of some of the commentators. Embryologists agree that the brain plays the most important role in the preparation of seminal fluid. The representative of the brain is the spinal cord that has come into the backbone from the brain, up to the loins and the testes. Some of its branches have come into the chest-bones. It is likely that the seminal fluid coming from the chest-bones into the woman's seminal fluid and the seminal fluid coming from the loins into a man's seminal fluid have a greater role to play. (Baidawi)

If we analyse the verse of the Qur'an carefully, we notice that it does not specify 'man or woman'. It merely says 'He is created of spouting water that comes out from between the loins and the chest-bones.' This may simply signify that the seminal fluid comes out from the entire body of both men and women. The expression 'the entire body' is understood from the mention of the principal organs of front and back. The front part of the body is chest and the back part of the body is the loin. These are the principal parts of the body. The expression, 'the spouting water that comes out from between the loins and the chest-bones' may mean 'comes out from the entire body'.

إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ (Surely He is Powerful to bring him back...86:8) The word raj means 'to bring back'. The verse signifies that Allah Who has created him from a drop of seminal fluid is well able to bring him back to life after death a fortiori.

يَوْمَ تُبْلَى السَّرَائِرُ (on a day when all the secrets will be searched out.. 86:9). The word tubla literally means 'to test/examine' and sara'ir means 'secrets'. On the Day of Reckoning, the secrets will be tested and examined and laid bare. Man's beliefs, his thoughts, and his motives and intentions that were hidden in this life, and no one knew about them, will be revealed in the Hereafter.

Likewise, his deeds and actions that he had done secretly, and no one was aware of them in this world, all of them will be tested and scrutinised on the Plain of Gathering and will be laid bare. Said 'Abdullah Ibn ` Umar ؓ has said that on the Day of Judgment Allah will disclose the secrets of all human beings. The sign of every good or bad belief and action will be displayed on man's face, in the form of beauty or darkness or gloom [ depending on each individual's situation ]. [ Qurtubi ].

وَالسَّمَاءِ ذَاتِ الرَّجْعِ (I swear by the sky that rains...86:11) The word raj refers to 'the rain that comes down repeatedly'. In other words, the rain that comes down and stops and then returns.

إِنَّهُ لَقَوْلٌ فَصْلٌ (this is a decisive word..86:13) In other words, the Qur'an is truly a Decisive Word that decides between truth and falsehood, and there is no room for any doubt in it.

Sayyidna ` Ali ؓ says that he heard the Holy Prophet ﷺ as saying about the Holy Qur'an:

کتاب فیہ خبرما قبلکم و حکم مابعدکم وھو الفصل لیس بلھزل

'[ It is ] a book which describes the stories of past communities and [ it contains ] injunctions for future generations. It is truly a Decisive Word. It is no joke.'

Alhamdulillah

The Commentary on Surah At-Tariq ends here.

Subtle and Profound Wisdom in the Creation of the Universe

الَّذِي خَلَقَ فَسَوَّىٰ وَالَّذِي قَدَّرَ فَهَدَىٰ (who created [ everything ], then made [ it ] well, and who determined a measure [ for everything ], then guided [ it ]...87:2, 3). All these are the attributes of the 'Most Exalted Lord'. The first attribute is khalaqa which does not simply mean 'to make' or 'manufacture'. It has a deeper significance: 'to bring out something from pure non-existence into the realm of existence without the help of any pre-existing matter'. (This is the correct meaning of 'creation'. If something is made with the help of some pre-existing matter, it cannot be called 'creation' in its original sense.) This is not within the power of anyone else. Only the perfect power of Allah can bring things into existence, whenever He wills, without the help of any pre-existing matter.

The second attribute, which is connected with takhliq (creation), is sawwa. This word is derived from taswiyah, and it literally means 'to make well or equal'. The verse signifies that Allah made the constitution of everything symmetrical or made it congruously consistent in its several parts, the body structure, shape and size, limbs and organs. Man and every other animal is adapted to the requirements of wisdom. The hands and legs, the tips of the fingers and toes have joints with different types of springy connective tissues that make it possible to bend and fold in different ways. If we look at another limb or organ of human body, its symmetry and balance baffles our imagination and is sufficient for us to believe in the consummate wisdom and power of the Creator of the universe.

The third attribute is qaddara which is derived from taqdir and it means 'to determine; to measure; to balance; to design symmetrically; to decree/decide'. The word is used in the last sense here. The verse purports to say that things in the world have not been created without purpose. Everything has been created for a specific purpose, and has been endowed with natural capacities to fit its function. If we look carefully, the principle does not apply only to specific species. Every member of the universe has been assigned a specific function to perform. We witness the manifestation of the assignments in the sky, the stars, lightning, rain, humans, animals, vegetation and minerals.

Maulana Rumi رحمۃ علیہ says:

خاک و باد و آب و آتش بندہ اند بامن و تو مردہ باحق زندہ اند

'The earth, the wind, the water and the fire all of them are slaves of Allah.

According to me and you, they are senseless, but according to Allah, all of them are alive and sensible.

Allah has especially geared man and every species of animals to do particular works and they perform them according to their natural inclination, and their predisposition pivots around their respective tasks.

ہری کے رابہر کارے ساختند میل اور ادردلش اند اختند

Allah has created everything for a particular purpose And has filled its heart with inclination towards it.

The fourth attribute of Allah is fa-hada 'then guided it'. In other words, The Creator of the universe did not create things and left them to their own mercy to perform their particular function as they like, but they are shown the way in which they should be performed. As a matter of fact, He guided the entire creation by equipping each member of it with suitable nature to function for which it was created, whether the member is the sky or celestial creation, or it is the earth or the earthly creation. They all possess a special type of sense, though it is of a lower than that of man. The Qur'an says:

رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ

'Our Lord is He Who gave to each thing its form and nature, then guided it aright. [ 20:50] '

As a result, since the inception of their creation, the skies, the earth, the stars and planets, mountains and oceans are all performing their functions accurately, without any failure or deviation. Humans and animals, in particular, whose intellect and sensibility can be observed easily, have been invested with capabilities of fulfilling their minute needs and repelling harmful things in a way that baffles the one who thinks about it. Since man possesses sense and intelligence of a higher degree, his capabilities may not be so much surprising, but let us look into wild animals, ferocious animals or beasts of prey, birds and insects. Each and everyone of them is able to obtain its necessities of life. They are able to find their habitats. They have not acquired the skills of fulfilling their individual and communal needs through a teacher that may educate or train them, nor did they need any school or college to acquire this knowledge and skill. Their education and training comes directly from the Creator of the universe. It is this divine guidance that has been referred to in the Holy Qur'an by saying,

رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ

'Our Lord is He Who gave to each thing its form and nature, then guided it aright. [ 20:50] '

and in this Surah thus:

وَالَّذِي قَدَّرَ فَهَدَىٰ

'and who determined a measure (for everything), then guided (it), [ 3] '

The Knowledge of Science is a Divine Gift to Man

Allah has equipped man with the higher order of intelligence and sense. The entire universe is made subservient to him, the earth, mountains and oceans and everything created therein are made to serve man and created for his benefit. However, full advantage of them is not possible unless man acquires knowledge and skill to put various things together and produce a new item. Nature has provided man with intelligence and understanding to excavate mountains and dive into the oceans to obtain minerals and marine objects. He composes certain items like wood, iron, steel, copper, brass and so on and makes new items of his need. This knowledge and technology is not dependent on scientific research and college or university education. Even illiterate people have been doing this since the inception of human existence. This is intrinsic science that Allah has endowed upon man as a natural gift. Later, man developed the capability of doing technical and scientific research. He thus made progress in various fields of science and technology. The capability to do this is also a Divine gift.

Obviously, science and technology does not create anything, but it merely shows the way to use the created things. The initial knowledge about their use is taught by Allah, but there is a wide scope to make progress in it by the capabilities Allah has bestowed to man, the manifestation of which we are witnessing in this scientific age day by day, and what further range of these abilities and talents will manifest in future is unknown. All this is the interpretation of hada '[ He ] guided (it), [ 3] In other words, Allah has placed in them potentials and capabilities to perform their natural functions. But alas! the scientists are getting more and more negligent, rather blind to these realities day by day.

وَالَّذِي أَخْرَجَ الْمَرْعَىٰ ﴿٤﴾ فَجَعَلَهُ غُثَاءً أَحْوَىٰ (and who brought forth pasturage, then turned it into a blackening stubble....87:4, 5)

The word مَرْعَىٰ ma’ ra means 'pasturage'. This is the land that has grass growing on it, and that is used for animals to graze. The word ghutha' غُثَا refers to 'stubble, and scum borne upon the surface of a torrent'. The word أَحْوَىٰ ahwa is derived from the root huwwah which refers to 'a kind of black colour that comes upon a dense vegetation'. The verse purports to depict the Divine power and wisdom related to herbage and vegetation. He grows the green vegetation and then He gradually turns it into black colour, and it loses its freshness. This directs man's attention also to his end. His body radiating with health, beauty, smartness and alertness is a Divine gift, but its tenure of life is limited. Eventually it will come to an end.

سَنُقْرِئُكَ فَلَا تَنسَىٰ ۔ إِلَّا مَا شَاءَ اللَّـهُ (We will make you recite, then you will not forget, except that which Allah wills. Indeed He knows what is manifest and what is hidden....87:6-7). In the preceding verses, Allah depicted the manifestation of His Omnipotence and [ profound ] wisdom. Thereafter, a few guidelines are given to the Holy Prophet ﷺ regarding his prophetic obligation. Before putting forth the guidelines, he is given the cheerful news of making his task easier. When the Qur'an was revealed initially, and as Jibra'il (علیہ السلام) began to recite, the Holy Prophet ﷺ made haste to repeat, lest any word or sentence should be lost. He was, therefore, told not to make haste with it, and to wait until the angel had delivered the whole message, and then to repeat the words of the revelation, being assured that it was a Divine arrangement, and that nothing would be lost. On this occasion, he is still more plainly told: 'then you will not forget, except that which Allah wills.'

While Allah made the Holy Prophet ﷺ remember all of the Qur'an, there were certain verses which Allah made him forget, because they had been abrogated. This was done by Allah's command, and is not done without reason. There are several ways in which this is done. One way of doing this is that a second clear injunction is revealed contrary to the first injunction. Another way of abrogating a particular verse is to obliterate a verse from the memory of the Holy Prophet ﷺ and the memory of all other Muslims, as stated in:

مَا نَنسَخ مِن آیَتٍ اَو نُنسِھَا

'Whenever We abrogate a verse or cause it to be forgotten. [ 2:106] '

Some scholars interpret the exceptive sentence 'except that which Allah wills' differently. They say that for some reason Allah blots out temporarily a verse from Holy Prophet's ﷺ memory, but he may remember it again, in support of which the following narrative may be adduced: One day the Holy Prophet ﷺ recited a Surah, but omitted one of the verses. Sayyidna Ubayy Ibn Ka` b ؓ ، one of the Prophet's scribes, was present. He thought it might have been abrogated. On inquiry, the Holy Prophet said that it was not abrogated, but that it was omitted by mistake. [ Qurtubi ]. In this interpretation, it may be summarised that forgetting a verse temporarily, and then remembering it again, does not go against the promise made in this verse. [ In fact, it is an exception from this promise.] Allah knows best!

وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We will facilitate for you [ to reach ] the easiest way....87:8). The phrase the easiest way' refers to the sacred laws of Islam. Apparently, according to the demand of the context, it should have been stated 'We will make the Shari'ah easy for you'. But the Qur'an chose, instead, to state 'And We will facilitate for you (to reach) the easiest way. [ 8] '. The reason for that, probably, is to indicate that Allah will predispose him to the sacred laws, so that they will become part of his nature, and he will become an embodiment of Shari'ah.

فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (So, extend advice [ to people ] if advice is useful....87:9) The preceding verses described the facilities created by Allah for the Holy Prophet in performing his Prophetic obligation. This verse commands him to perform his obligation. The verse contains the conditional particle 'in' (if) that apparently makes the sentence a conditional statement. But, in fact, the command is not intended to be made conditional. It is rather an emphatic statement. This is similar to the grammatical phenomenon in many languages. The particle 'if' is sometimes used when something is always true. It is used for introducing a situation that always has the same meaning, result or effect. For example: "If you are a 'man' [ obviously he is a man ], then you will have to do this work;" In neither of such sentences, the particle 'if is conditional, but rather emphatic. Likewise, the verse purports to say that preaching truth and righteousness is certainly useful. Therefore, the beneficial thing should never be abandoned at anytime.