Surah zariyat ayat 21 Tafsir Quran 51:21

﴿وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ﴾
[ الذاريات: 21]

51:21 And in yourselves. Then will you not see?

and in your souls there are also signs from the beginning of your creation to its end and in the marvelous aspects of your creation. Will you not then perceive? all that and thus infer therefrom the Creator of it and His power.

And signs within yourselves: (bodily structure, organization and development, the characteristic appearance of an individual or a race, the vital functions and countless other signs): can you not see

Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs.
To the contrary the miserable ones will be amidst torment, punishment, fire and chains.
Allah said, ءَاخِذِينَ مَآ ءَاتَـهُمْ رَبُّهُمْ ( Taking joy in the things which their Lord has given them. ) His statement; ءَاخِذِينَ ( Taking ) describes the state of the people of Taqwa in the midst of gardens and springs.
They will receive what their Lord gives them, meaning, delight, happiness and favors.
Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ ( Verily, they were before that ), in the life of the world, مُحْسِنِينَ ( gooddoers ) As He said: كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ ( Eat and drink at ease for that which you have sent on before you in days past! )( 69:24 ) Allah the Exalted described the good acts that they performed, كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ ( They used to sleep but little at night. ) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake.
Ibn `Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin `Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly.
Anas bin Malik and Abu Al-`Aliyah said, "They used to pray between Al-Maghrib and Al-`Isha'." The Second Opinion They used to spend a little part of the night in sleep.
This was preferred by Ibn Jarir.
Al-Hasan Al-Basri said: كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ ( They used to sleep but little by night ), "They performed voluntary night prayer and would not sleep during the night except a little.
They were active and would continue until they were seeking forgiveness right before dawn." `Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them.
When I saw his face, I knew that it was not the face of a liar.
The first statement I heard from him was,
«يَا أَيُّهَا النَّاسُ أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَام»
( O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace. )" Imam Ahmad recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said,
«إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا»
( Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside. ) Abu Musa Al-Ash`ari said, "Who are they for, O Allah's Messenger" He said,
«لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَام»
( For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep. ) Allah said: وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ ( And in the hours before dawn, they were asking for forgiveness. ) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn.
As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالاٌّسْحَارِ ( And those who seek forgiveness during the last hours of the night. )( 3:17 ); This is because it is better if asking for forgiveness is done while praying.
It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ تَعَالَى يَنْزِلُ كُلَّ لَيْلَةٍ إِلَى سَمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ.
هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ.
هَلْ مِنْ سَائِلٍ فَيُعْطَى سُؤْلَهُ؟ حَتْى يَطْلُعَ الْفَجْر»
( Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains.
He says, "Is there anyone who is repenting so that I may accept his repentance Is there anyone seeking forgiveness, so that I may forgive him Is there anyone asking of Me, so that I may grant him his request" until Fajr begins. ) Many of the scholars of Tafsir said that when the Prophet Ya`qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّى ( I will ask my Lord for forgiveness for you )( 12:98 ), he delayed doing so until the hours before dawn.
Allah the Exalted and Most Honored said, وَفِى أَمْوَلِهِمْ حَقٌّ لَّلسَّآئِلِ وَالْمَحْرُومِ ( And in their wealth there was the right of the Sa'il and the Mahrum. ) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِى أَمْوَلِهِمْ حَقٌّ ( And in their wealth there was the right ), a designated part which they dedicated to the Sa'il and Mahrum.
The Sa'il is the poor who begs others, and he has a due right.
As for the Mahrum, Ibn `Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession.
The Mother of the faithful, `A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said,
«لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْه»
( The poor (Miskin ) is not the one who goes round to the people and asks them for a mouthful or two or a date or two.
But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِى الاٌّرْضِ ءَايَـتٌ لِّلْمُوقِنِينَ ( And on the earth are signs for those who have faith with certainty. ) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability.
These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans.
He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery.
Allah put every organ in their bodies in its rightful place where they most need it to be.
So He said؛ وَفِى أَنفُسِكُمْ أَفَلاَ تُبْصِرُونَ ( And also in yourselves.
Will you not then see ) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِى السَّمَآءِ رِزْقُكُمْ ( And in the heaven is your provision, ) meaning, rain, وَمَا تُوعَدُونَ ( and that which you are promised. ) meaning Paradise.
This was said by Ibn `Abbas, Mujahid and several others.
Allah said: فَوَرَبِّ السَّمَآءِ وَالاٌّرْضِ إِنَّهُ لَحَقٌّ مِّثْلَ مَآ أَنَّكُمْ تَنطِقُونَ ( Then by the Lord of the heaven and the earth, it is the truth, just as you can speak. ) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur.
Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu`adh used to say: "What I am saying is as true as your being here."

(51:21) and also in your own selves. *19 Do you not see?

And in yourselves. Then will you not meaning

*19) That is, "You may not look outside yourself; look within your own self, and you will find countless signs testifying to the same truth.
You will see how your creation was begun by combining a microscopic sperm with a microscopic egg in a corner of the mother's body; how you were blessed with a body of unique structure and a self endowed with wonderful powers and abilities; how you were brought out from the dark world of your mother's womb, as soon as your structure became complete, into this vast world, equipped with an automate machine within yourself, which goes on functioning by itself from the day you take birth till your maturity and old age, to assimilate food, produce blood and circulate it in the veins, discharge waste matter, prepare new parts in place of the wasted and worn out parts of the body, resisting the internal and the external hazards to the body and compensating for the losses, even for sending you to peaceful sleep after exhaustion, without any effort required to be made by you towards these basic needs of life.
A wonderful brain has been placed under your skull in whose complicated layers lies filled an invaluable wealth of intellect, thought, imagination, consciousness, discrimination, will, memory, desire, feeling and emotions.
Inclinations and trends, and other mental abilities.
You have been provided with numerous means of knowledge which supply you with every kind of informational through the eye, nose, cars and skin.
You have been given the tongue and the power of speech by which you can express your thoughts and feelings.
And then your ego has been placed as a ruler over the entire kingdom of your body so that it may employ aII the powers and abilities and form opinions and decide as in what ways ,you have to expend and employ your time and labor and efforts, what you have to reject and what you have to accept, what should be your objective in life and what you should shun and avoid.
O C
Thus equipped when you were brought into the world, you saw what provisions had been made ready here for your nourishment, development and the progress and perfection of your self by virtue of which you reached a particular stage of lift when you became able to use the powers and authority you had been endowed with.

For using these powers you were given means in the earth, provided with opportunities, and given ability to control and employ many of the things as you pleased.
You had all the ways of disbelief and faith, sin and obedience, justice and injustice, good and evil, truth and falsehood, open before you; there were those who invited to each of these ways and there were the means to lead to each one of them.
Whoever among you selected one particular way did so on his own responsibility, for he had the power to decide and choose endowed in himself.
Depending on the choice made by each one and taking advantage of the opportunities thus afforded of employing his powers of will and intention some one became a good man and another a bad man; some one adopted the way of belief and faith and another the way of disbelief, polytheism or atheism; some one withheld himself from unlawful desires, and another did whatever he wanted in obedience to his self; some one became an oppressor and another the oppressed; some one carved out his duties and another usurped the rights of others; some one continued to do good till his last breath, another went on committing evil till his last moment of lift; some one exerted himself to raise the word of the truth, another went on oppressing the followers of the truth in order to cause falsehood to flourish.

Now can a person, unless he is absolutely blind and senseless, say that a being such as this has appeared on the earth just by an accident? that there is no wisdom and no plan working behind his creation? that the storms that he is raising on the earth are without a purpose and will end up without entailing any consequence ? that there will be no reward for a good act and no punishment for an evil act? and that injustice will not be redressed and the unjust will not be brought to book? Such things may be said by a person who has lost his reason, or by the one who is resolved not to acknowledge at all the wisdom of a Wise Being working behind the creation of man.
But an un-prejudiced, sensible person cannot help but admit that the creation of man, the powers and abilities he has been given, and the position he has been granted here, is certainly a grand, wise plan, and the wisdom of the God Whose plan it is, inevitably demands that man should be questioned about his actions and deeds; and it cannot be right to entertain the doubt about the powers of God that He will not be able to recreate man whom He has brought up to this noble position of honor from a mere microscopic cell.

 

Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs.
To the contrary the miserable ones will be amidst torment, punishment, fire and chains.
Allah said, ءَاخِذِينَ مَآ ءَاتَـهُمْ رَبُّهُمْ ( Taking joy in the things which their Lord has given them. ) His statement; ءَاخِذِينَ ( Taking ) describes the state of the people of Taqwa in the midst of gardens and springs.
They will receive what their Lord gives them, meaning, delight, happiness and favors.
Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ ( Verily, they were before that ), in the life of the world, مُحْسِنِينَ ( gooddoers ) As He said: كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ ( Eat and drink at ease for that which you have sent on before you in days past! )( 69:24 ) Allah the Exalted described the good acts that they performed, كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ ( They used to sleep but little at night. ) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake.
Ibn `Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin `Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly.
Anas bin Malik and Abu Al-`Aliyah said, "They used to pray between Al-Maghrib and Al-`Isha'." The Second Opinion They used to spend a little part of the night in sleep.
This was preferred by Ibn Jarir.
Al-Hasan Al-Basri said: كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ ( They used to sleep but little by night ), "They performed voluntary night prayer and would not sleep during the night except a little.
They were active and would continue until they were seeking forgiveness right before dawn." `Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them.
When I saw his face, I knew that it was not the face of a liar.
The first statement I heard from him was, «يَا أَيُّهَا النَّاسُ أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَام» ( O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace. )" Imam Ahmad recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا» ( Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside. ) Abu Musa Al-Ash`ari said, "Who are they for, O Allah's Messenger" He said, «لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَام» ( For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep. ) Allah said: وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ ( And in the hours before dawn, they were asking for forgiveness. ) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn.
As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالاٌّسْحَارِ ( And those who seek forgiveness during the last hours of the night. )( 3:17 ); This is because it is better if asking for forgiveness is done while praying.
It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said, «إِنَّ اللهَ تَعَالَى يَنْزِلُ كُلَّ لَيْلَةٍ إِلَى سَمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ.
هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ.
هَلْ مِنْ سَائِلٍ فَيُعْطَى سُؤْلَهُ؟ حَتْى يَطْلُعَ الْفَجْر» ( Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains.
He says, "Is there anyone who is repenting so that I may accept his repentance Is there anyone seeking forgiveness, so that I may forgive him Is there anyone asking of Me, so that I may grant him his request" until Fajr begins. ) Many of the scholars of Tafsir said that when the Prophet Ya`qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّى ( I will ask my Lord for forgiveness for you )( 12:98 ), he delayed doing so until the hours before dawn.
Allah the Exalted and Most Honored said, وَفِى أَمْوَلِهِمْ حَقٌّ لَّلسَّآئِلِ وَالْمَحْرُومِ ( And in their wealth there was the right of the Sa'il and the Mahrum. ) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِى أَمْوَلِهِمْ حَقٌّ ( And in their wealth there was the right ), a designated part which they dedicated to the Sa'il and Mahrum.
The Sa'il is the poor who begs others, and he has a due right.
As for the Mahrum, Ibn `Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession.
The Mother of the faithful, `A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said, «لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْه» ( The poor (Miskin ) is not the one who goes round to the people and asks them for a mouthful or two or a date or two.
But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِى الاٌّرْضِ ءَايَـتٌ لِّلْمُوقِنِينَ ( And on the earth are signs for those who have faith with certainty. ) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability.
These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans.
He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery.
Allah put every organ in their bodies in its rightful place where they most need it to be.
So He said؛ وَفِى أَنفُسِكُمْ أَفَلاَ تُبْصِرُونَ ( And also in yourselves.
Will you not then see ) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِى السَّمَآءِ رِزْقُكُمْ ( And in the heaven is your provision, ) meaning, rain, وَمَا تُوعَدُونَ ( and that which you are promised. ) meaning Paradise.
This was said by Ibn `Abbas, Mujahid and several others.
Allah said: فَوَرَبِّ السَّمَآءِ وَالاٌّرْضِ إِنَّهُ لَحَقٌّ مِّثْلَ مَآ أَنَّكُمْ تَنطِقُونَ ( Then by the Lord of the heaven and the earth, it is the truth, just as you can speak. ) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur.
Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu`adh used to say: "What I am saying is as true as your being here."

( And (also ) in yourselves) there are signs and lessons such as pain, sickness and misfortune. A person for example administers his food and drink from one place but they come out from two different places. ( Can ye then not see? ) Do you then not perceive such that you reflect upon that which Allah has created?

And also in your ownselves. Will you not then see?

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