Period of Revelation
Its subject matter bears full evidence that it was revealed in the earliest period at
Makkah. If this Sura is read together with the two Suras preceding it
namely Al-Qiyamahand Ad-Dahr
and the two Suras following it
namely An-Nabaand An-Naziat
it becomes obvious that all these Suras are the Revelations of the same period
and they deal with one and the same theme
which has been impressed on the people of Makkah in differeot ways.Theme and Subject Matter
Its theme is to affirm the Resurrection and Hereafter and to warn the people of the
consequences which will ultimately follow the denial and the affirmation of these truths.
In the first seven verses
the system of winds has been presented as an evidence of the truth that the
Resurrection which is being foretold by the Qur'an and the Prophet Muhammad (upon
whom be Allah's peace and blessings) must come to pass. The reasoning is that the
power of All-Mighty Allah Who established this wonderful system on the earth
cannot be helpless in bringing about the Resurrection
and the express wisdom which underlies this system bears full evidence that the
Hereafter must appear
for no act of an All- Wise Creator can be vain and purposeless
and if there was no Hereafter
it would mean that the whole of one's life was useless and absurd. The people of
Makkah repeatedly asked
Bring about the Resurrection with which you threaten us; only then shall we believe in
it.
In vv. 8-l5
their demand has been answered
saying:"Resurrection is no sport or fun so that whenever a jester should ask for it
it should be brought forth immediately. It is indeed the Day of Judgement to settle the
account of all mankind and of all its individuals. For it Allah has fixed a specific time it
will take place at its own time
and when it takes place with all its dreads and horrors
it will confound those who are demanding it for fun today. Then their cases will be
decided only on the evidence of those Messengers whom these deniers of the truth are
repudiating with impunity. Then they will themselves realize how they themselves are
responsible for their dooms In vv. 16-28 arguments have been given continuously for
the occurrence and necessity of the Resurrection and Hereafter. In these it has been
stated that man's own history
his own birth
and the structure of the earth on which he lives
bear the testimony that the coming of Resurrection and the establishment of the
Hereafter are possible as well as the demand of Allah Almighty's wisdom. History tells
us that the nations which denied the Hereafter ultlinately became corrupted and met
with destruction. This means that the Hereafter is a truth which if denied and
contradicted by a nation by its conduct and attitude
will cause it to meet the same doom
which is met by a blind man who bushes headlong into an approaching train. And it also
means that in the kingdom of the universe only physical laws are not at work but a
moral law also is working in it
under which in this very world the process of retribution is operating. But since in the
present life of the world retribution is not taking place in its complete and perfect form
the moral law of the universe necessarily demands that there should come a time when
it should take its full course and all those good works and evil deeds
which could not be rewarded here
or which escaped their due punishment should be fully rewarded and punished. For this
it is inevitable that there should be a second life after death. If man only considers how
he takes his birth in the world
his intellect
provided it is sound intellect
cannot deny that for the God Who began his creation from an insignificant sperm drop
and developed him into a perfect man
it certainly possible to create the same man once again. After death the particles of
man's body do not disappear but continue to exist on the same earth on which he lived
his whole life. It is from the resources and treasures of this very earth that he is made
and nourished and then into the same treasures of the earth he is deposited. The God
who caused him to emerge from the treasures of the earth
in the first instance
can also cause him to re-emerge from the same treasures after he has been restored to
them at death. If one only considers the powers of Allah
one cannot deny that He can do this; and if one considers the wisdom of Allah
one also cannot deny that it is certainly the very demand of His wisdom to call ma
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