It is God who sends the winds that raise the clouds. Then We drive the clouds towards the land that was dead, and restore the earth to life after it had died. So will be the Resurrection.
And it is Allah Who sent the winds – so they raise clouds and We then direct it towards a dead city – so with it We revive the earth after its death; and this is how the resurrection will be.
God is He that looses the winds, that stir up cloud, then We drive it to a dead land and therewith revive the earth, after it is dead. Even so is the Uprising.
AND [remember:] it is God who sends forth the winds, so that they raise a cloud, whereupon We drive it towards dead land and thereby give life to the earth after it had been lifeless: even thus shall resur­rection be!
And it is Allah Who sendeth the winds, and they raise a cloud; then We drive it unto a dead land and We quicken thereby the earth after the death thereof. Even so shall be the Resurrection.
And it is Allah Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection!
God is He who sends the winds, which agitate clouds, which We drive to a dead land, and thereby revive the ground after it had died. Likewise is the Resurrection.
It is Allah Who sends forth winds which then set the clouds in motion, which We drive to some dead land giving a fresh life to earth after it had become dead. Such will be the resurrection of the dead.
And it is Allah Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection!
And Allah it is Who sendeth the winds and they raise a cloud; then We lead it unto a dead land and revive therewith the earth after its death. Such is the Resurrection.
It is Allah who sends the winds and they raise a cloud; then We drive it toward a dead land and with it revive the earth after its death. Likewise will be the resurrection [of the dead].
Allah is He who sends the winds that stir up the clouds. Then, We drive them on to a dead land and revive the earth after it's death. Such is the Raising Up.
And it is Allah who sends the winds, and they stir the clouds, and We drive them to a dead land and give life thereby to the earth after its lifelessness. Thus is the resurrection.
It is God who sends the winds to raise the clouds. We then drive them unto barren areas and revive the dead earth. (The Resurrection) will also be executed in the same way.
And Allah is He Who sends the winds so they raise a cloud, then We drive it on to a dead country, and therewith We give life to the earth after its death; even so is the quickening.
Wa<b>A</b>ll<u>a</u>hu alla<u>th</u>ee arsala a<b>l</b>rriy<u>ah</u>a fatutheeru sa<u>ha</u>ban fasuqn<u>a</u>hu il<u>a</u> baladin mayyitin faa<u>h</u>yayn<u>a</u> bihi alar<u>d</u>a baAAda mawtih<u>a</u> ka<u>tha</u>lika a<b>l</b>nnushoor<b>u</b>
It is God who sends forth the winds so that they raise up the clouds. We drive them to a dead land, and by them bring the earth to life after its death. Such is the Resurrection.
It is Allah Who sends forth the Winds, so that they raise up the Clouds, and We drive them to a land that is dead, and revive the earth therewith after its death: even so (will be) the Resurrection!
وَٱللَّهُ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابًا فَسُقْنَٰهُ إِلَىٰ بَلَدٍ مَّيِّتٍ فَأَحْيَيْنَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا كَذَٰلِكَ ٱلنُّشُورُ
Allah is the one who sent the winds, then these winds move clouds, then I lead these clouds to a land in which there are no plants, then I give life through its water, causing plants to grow, after being dead and dry. So just as I gave life to this land after its death, through the plants I placed in it, the resurrection of the dead will happen on the day of judgment.
Allah is the one who sent the winds, then these winds move clouds, then I lead these clouds to a land in which there are no plants, then I give life through its water, causing plants to grow, after being dead and dry. So just as I gave life to this land after its death, through the plants I placed in it, the resurrection of the dead will happen on the day of judgment.
<h2 class="title">Evidence of Life after Death</h2><p>Often Allah refers to the Resurrection by using the analogy of the earth coming back to life after it has died, as in the beginning of Surat Al-Hajj, where He urges His servants to draw the lesson of the former from the latter. For the earth is dead and lifeless, with nothing growing in it, then He sends to it clouds which bring water, which He sends down upon it,</p><div class="text_uthmani arabic">اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلِّ زَوْجٍ بَهِيجٍ</div><p>(it is stirred (to life), and it swells and puts forth every lovely kind (of growth)) (22:5). So too, when Allah wishes to resurrect the bodies, He will send rain from beneath the Throne which will cover the whole earth, and the bodies will grow in their graves like seeds grow in the earth. It says in the Sahih:</p><div class="text_uthmani arabic">«كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبُ الذَّنَبِ، مِنْهُ خُلِقَ وَمِنْهُ يُرَكَّب»</div><p>(Every part of the son of Adam will disintegrate apart from the coccyx, from which he was created and from him he will be made anew.) Allah says:</p><div class="text_uthmani arabic">كَذَلِكَ النُّشُورُ</div><p>As such (will be) the Resurrection! According to the Hadith of Abu Raz0n: I said, O Messenger of Allah, how will Allah bring the dead back to life؟ What is the sign of that in His creation؟ He said:</p><div class="text_uthmani arabic">«يَا أَبَا رَزِينٍ أَمَا مَرَرْتَ بِوَادِي قَوْمِكَ مُمْحِلًا ثُمَّ مَرَرْتَ بِهِ يَهْتَزُّ خَضِرًا»</div><p>(O Abu Razin, do you not pass through the valley of your people (and see it) arid and barren, then you pass through it (and see it) stirred (to life) and green) I said, `Yes.' He said:</p><div class="text_uthmani arabic">«فَكَذَلِكَ يُحْيِي اللهُ الْمَوْتَى»</div><p>(Thus will Allah bring the dead back to life.)"</p><h2 class="title">Honor, Power and Glory in this World and in the Hereafter come only by obeying Allah</h2><div class="text_uthmani arabic">مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعاً</div><p>(Whosoever desires Al-`Izzah then to Allah belongs all Al-`Izzah.) means, whoever desires honor, power and glory in this world and the next, let him be obedient towards Allah, may He be exalted. This will help him reach his goal, for Allah is the Sovereign of this world and the Hereafter, and to Him belong all honor, power and glory. This is like the Ayat:</p><div class="text_uthmani arabic">الَّذِينَ يَتَّخِذُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ العِزَّةَ للَّهِ جَمِيعاً </div><p>(Those who take disbelievers for protectors instead of believers, do they seek Al-`Izzah with them Verily, then to Allah belongs all honor, power and glory.) (4:139)</p><div class="text_uthmani arabic">وَلاَ يَحْزُنكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ للَّهِ جَمِيعاً</div><p>(And let not their speech grieve you, for all Al-`Izzah belongs to Allah) (10:65).</p><div class="text_uthmani arabic">وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَـكِنَّ الْمُنَـفِقِينَ لاَ يَعْلَمُونَ</div><p>(But Al-`Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not) (63:8). Mujahid said:</p><div class="text_uthmani arabic">مَن كَانَ يُرِيدُ الْعِزَّةَ</div><p>(Whosoever desires Al-`Izzah) means, by worshipping idols,</p><div class="text_uthmani arabic">فَإِنَّ العِزَّةَ للَّهِ جَمِيعاً</div><p>(then to Allah belongs Al-`Izzah).</p><div class="text_uthmani arabic">مَن كَانَ يُرِيدُ الْعِزَّةَفَإِنَّ العِزَّةَ للَّهِ جَمِيعاً</div><p>(Whosoever desires Al-`Izzah then to Allah belongs Al-`Izzah.) means, let him seek honor, power and glory through obeying Allah, may He be glorified.</p><h2 class="title">Righteous Deeds ascend to Allah</h2><div class="text_uthmani arabic">إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ</div><p>(To Him ascend the good words,) means, words of remembrance, recitation of Qur'an, and supplications. This was the view of more than one of the Salaf. Ibn Jarir recorded that Al-Mukhariq bin Sulaym said that "`Abdullah bin Mas`ud, may Allah be pleased with him, said to them, "If we tell you a Hadith, we will bring you proof of it from the Book of Allah. When the Muslim servants says, `Glory and praise be to Allah, there is no god worthy of worship except Allah, Allah is Most Great and blessed be Allah,' an angel takes these words and puts them under his wing, then he ascends with them to the heaven. He does not take them past any group of angels but they seek forgiveness for the one who said them, until he brings them before Allah, may He be glorified." Then `Abdullah, may Allah be pleased with him, recited:</p><div class="text_uthmani arabic">إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّـلِحُ يَرْفَعُهُ</div><p>(To Him ascend the good words, and the righteous deeds exalt it)." Imam Ahmad recorded that An-Nu`man bin Bashir, may Allah be pleased with him, said, "The Messenger of Allah said:</p><div class="text_uthmani arabic">«الَّذِينَ يَذْكُرُونَ اللهَ مِنْ جَلَالِ اللهِ مِنْ تَسْبِيحِهِ وَتَكْبِيرِهِ وَتَحْمِيدِهِ وَتَهْلِيلِهِ، يَتَعَاطَفْنَ حَوْلَ الْعَرْشِ لَهُنَّ دَوِيٌّ كَدَوِيِّ النَّحْلِ، يَذْكُرْنَ بِصَاحِبِهِنَّ، أَلَا يُحِبُّ أَحَدُكُمْ أَنْ لَا يَزَالَ لَهُ عِنْدَ اللهِ شَيْءٌ يُذَكِّرُ بِه»</div><p>(Those who remember Allah and glory Allah by saying, `Glory be to Allah, Allah is most Great, all praise is due to Allah and La ilaha illallah, these words go around the Throne buzzing like bees, mentioning those who said them. Would one of you not like to have something with Allah mentioning him)" This was also recorded by Ibn Majah.</p><div class="text_uthmani arabic">وَالْعَمَلُ الصَّـلِحُ يَرْفَعُهُ</div><p>and the righteous deeds exalt it. Ali bin Abi Tلalhلah reported that Ibn Abba0s, may Allah be pleased with him, said, The good word is the remembrance of Allah, may He be exalted, which is taken up to Allah, and the righteous deed is the performance of obligatory duties. Whoever remembers Allah when doing an obligatory duty, his deed carries his remembrance of Allah and takes it up to Allah, may He be exalted. Whoever remembers Allah and does not perform the obligatory duties, his words will be rejected, as will his deed.</p><div class="text_uthmani arabic">وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ</div><p>but those who plot evils, Muja0hid, Sa 0d bin Jubayr and Shahr bin Hلawshab said, This refers to those who show off by their actions, i.e., they deceive the people by giving the impression that they are obeying Allah, when in fact they are hated by Allah for showing off. Allah says:</p><div class="text_uthmani arabic">لَهُمْ عَذَابٌ شَدِيدٌ وَمَكْرُ أُوْلَـئِكَ هُوَ يَبُورُ</div><p>(theirs will be severe torment. And the plotting of such will perish.) meaning, it will fail and vanish, for their reality is apparent from up close to those who have insight and wisdom. No one conceals a secret but Allah will cause it to become known, on his face or by a slip of the tongue, or He will cause the person to wear it like a cloak (so that everyone will see it). If it is good, then the consequences will be good, and if it is bad, then the consequences will be bad. The person who shows off cannot continue to deceive anyone but the fool, but the believers who have insight are not deceived by that; from up close, they soon discover it. And nothing at all can be hidden from the Knower of the Unseen (Allah).</p><h2 class="title">Allah is the Creator and Knower of the Unseen</h2><div class="text_uthmani arabic">وَاللَّهُ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ</div><p>(And Allah did create you from dust, then from Nutfah,) means, He initiated the creation of your father Adam from dust, then He created his offspring from semen of worthless water.</p><div class="text_uthmani arabic">ثُمَّ جَعَلَكُمْ أَزْوَجاً</div><p>then He made you pairs. means, male and female, as a kindness and a mercy from Him, He gave you partners from your own kind, that you may find repose in them.</p><div class="text_uthmani arabic">وَمَا تَحْمِلُ مِنْ أُنْثَى وَلاَ تَضَعُ إِلاَّ بِعِلْمِهِ</div><p>(And no female conceives or gives birth but with His knowledge.) means, He knows about that and nothing is hidden from Him at all, but,</p><div class="text_uthmani arabic">وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ</div><p>(not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) (6:59) We have already discussed in this respect in the Ayah:</p><div class="text_uthmani arabic">اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَى وَمَا تَغِيضُ الاٌّرْحَامُ وَمَا تَزْدَادُ وَكُلُّ شَىْءٍ عِندَهُ بِمِقْدَارٍ - عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ الْكَبِيرُ الْمُتَعَالِ </div><p>(Allah knows what every female bears, and by how much the wombs fall short or exceed. Everything with Him is in (due) proportion. All-Knower of the unseen and the seen, the Most Great, the Most High.) (13:8-9).</p><div class="text_uthmani arabic">وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ</div><p>(And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book.) means, some of those sperm are granted a long life, which He knows and it is recorded with Him in the First Book.</p><div class="text_uthmani arabic">وَلاَ يُنقَصُ مِنْ عُمُرِهِ</div><p>nor is a part cut off from his life, Here the pronoun (his) refers to mankind in general, not to a specific person, because the long life which is recorded in the Book and is known by Allah will not be cut off. It was reported via Al- Awfi that Ibn Abba0s said concerning the A0yah,</p><div class="text_uthmani arabic">وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ</div><p>(And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah.) There is no one for whom Allah has decreed a long life but he will reach the age that has been decreed for him. When he reaches the time that has been decreed for him, he will not surpass it. And there is no one for whom Allah has decreed a short life but it will end when he reaches the age that has been decreed for him. Allah says:</p><div class="text_uthmani arabic">وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ</div><p>(nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah.) He said, "That is recorded in a Book with Him." This was also the view of Ad-Dahhak bin Muzahim. On the other hand, some of them said, "The phrase</p><div class="text_uthmani arabic">وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ</div><p>(And no aged man is granted a length of life) means, what He decrees for him of life, and</p><div class="text_uthmani arabic">وَلاَ يُنقَصُ مِنْ عُمُرِهِ</div><p>nor is a part cut off from his life means, his time is constantly decreasing. All of this is known to Allah year after year, month after month, week after week, day after day, hour after hour. Everything is written with Allah in His Book. This was reported by Ibn Jar0r from Abu Ma0lik, and was also the view of As-Suddi and Atلa0 Al-Khura0sa0ni. In the Tafsir of this Ayah, An-Nasa'i recorded that Anas bin Malik, may Allah be pleased with him, said, "I heard the Messenger of Allah say:</p><div class="text_uthmani arabic">«مَنْ سَرَّهُ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ وَيُنْسَأَ لَهُ فِي أَثَرِهِ فَلْيَصِلْ رَحِمَه»</div><p>(Whoever would like to have ample provision and a long life, let him uphold the ties of kinship.)" It was also recorded by Al-Bukhari, Muslim and Abu Dawud.</p><div class="text_uthmani arabic">إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ</div><p>Surely, that is easy for Allah. means, that is very easy for Him, and He has detailed knowledge of all His creation, for His knowledge encompasses all things, and nothing at all is hidden from Him.</p>
Evidence of Life after DeathOften Allah refers to the Resurrection by using the analogy of the earth coming back to life after it has died, as in the beginning of Surat Al-Hajj, where He urges His servants to draw the lesson of the former from the latter. For the earth is dead and lifeless, with nothing growing in it, then He sends to it clouds which bring water, which He sends down upon it,اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلِّ زَوْجٍ بَهِيجٍ(it is stirred (to life), and it swells and puts forth every lovely kind (of growth)) (22:5). So too, when Allah wishes to resurrect the bodies, He will send rain from beneath the Throne which will cover the whole earth, and the bodies will grow in their graves like seeds grow in the earth. It says in the Sahih:«كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبُ الذَّنَبِ، مِنْهُ خُلِقَ وَمِنْهُ يُرَكَّب»(Every part of the son of Adam will disintegrate apart from the coccyx, from which he was created and from him he will be made anew.) Allah says:كَذَلِكَ النُّشُورُAs such (will be) the Resurrection! According to the Hadith of Abu Raz0n: I said, O Messenger of Allah, how will Allah bring the dead back to life؟ What is the sign of that in His creation؟ He said:«يَا أَبَا رَزِينٍ أَمَا مَرَرْتَ بِوَادِي قَوْمِكَ مُمْحِلًا ثُمَّ مَرَرْتَ بِهِ يَهْتَزُّ خَضِرًا»(O Abu Razin, do you not pass through the valley of your people (and see it) arid and barren, then you pass through it (and see it) stirred (to life) and green) I said, `Yes.' He said:«فَكَذَلِكَ يُحْيِي اللهُ الْمَوْتَى»(Thus will Allah bring the dead back to life.)"Honor, Power and Glory in this World and in the Hereafter come only by obeying Allahمَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعاً(Whosoever desires Al-`Izzah then to Allah belongs all Al-`Izzah.) means, whoever desires honor, power and glory in this world and the next, let him be obedient towards Allah, may He be exalted. This will help him reach his goal, for Allah is the Sovereign of this world and the Hereafter, and to Him belong all honor, power and glory. This is like the Ayat:الَّذِينَ يَتَّخِذُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ العِزَّةَ للَّهِ جَمِيعاً (Those who take disbelievers for protectors instead of believers, do they seek Al-`Izzah with them Verily, then to Allah belongs all honor, power and glory.) (4:139)وَلاَ يَحْزُنكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ للَّهِ جَمِيعاً(And let not their speech grieve you, for all Al-`Izzah belongs to Allah) (10:65).وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَـكِنَّ الْمُنَـفِقِينَ لاَ يَعْلَمُونَ(But Al-`Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not) (63:8). Mujahid said:مَن كَانَ يُرِيدُ الْعِزَّةَ(Whosoever desires Al-`Izzah) means, by worshipping idols,فَإِنَّ العِزَّةَ للَّهِ جَمِيعاً(then to Allah belongs Al-`Izzah).مَن كَانَ يُرِيدُ الْعِزَّةَفَإِنَّ العِزَّةَ للَّهِ جَمِيعاً(Whosoever desires Al-`Izzah then to Allah belongs Al-`Izzah.) means, let him seek honor, power and glory through obeying Allah, may He be glorified.Righteous Deeds ascend to Allahإِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ(To Him ascend the good words,) means, words of remembrance, recitation of Qur'an, and supplications. This was the view of more than one of the Salaf. Ibn Jarir recorded that Al-Mukhariq bin Sulaym said that "`Abdullah bin Mas`ud, may Allah be pleased with him, said to them, "If we tell you a Hadith, we will bring you proof of it from the Book of Allah. When the Muslim servants says, `Glory and praise be to Allah, there is no god worthy of worship except Allah, Allah is Most Great and blessed be Allah,' an angel takes these words and puts them under his wing, then he ascends with them to the heaven. He does not take them past any group of angels but they seek forgiveness for the one who said them, until he brings them before Allah, may He be glorified." Then `Abdullah, may Allah be pleased with him, recited:إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّـلِحُ يَرْفَعُهُ(To Him ascend the good words, and the righteous deeds exalt it)." Imam Ahmad recorded that An-Nu`man bin Bashir, may Allah be pleased with him, said, "The Messenger of Allah said:«الَّذِينَ يَذْكُرُونَ اللهَ مِنْ جَلَالِ اللهِ مِنْ تَسْبِيحِهِ وَتَكْبِيرِهِ وَتَحْمِيدِهِ وَتَهْلِيلِهِ، يَتَعَاطَفْنَ حَوْلَ الْعَرْشِ لَهُنَّ دَوِيٌّ كَدَوِيِّ النَّحْلِ، يَذْكُرْنَ بِصَاحِبِهِنَّ، أَلَا يُحِبُّ أَحَدُكُمْ أَنْ لَا يَزَالَ لَهُ عِنْدَ اللهِ شَيْءٌ يُذَكِّرُ بِه»(Those who remember Allah and glory Allah by saying, `Glory be to Allah, Allah is most Great, all praise is due to Allah and La ilaha illallah, these words go around the Throne buzzing like bees, mentioning those who said them. Would one of you not like to have something with Allah mentioning him)" This was also recorded by Ibn Majah.وَالْعَمَلُ الصَّـلِحُ يَرْفَعُهُand the righteous deeds exalt it. Ali bin Abi Tلalhلah reported that Ibn Abba0s, may Allah be pleased with him, said, The good word is the remembrance of Allah, may He be exalted, which is taken up to Allah, and the righteous deed is the performance of obligatory duties. Whoever remembers Allah when doing an obligatory duty, his deed carries his remembrance of Allah and takes it up to Allah, may He be exalted. Whoever remembers Allah and does not perform the obligatory duties, his words will be rejected, as will his deed.وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِbut those who plot evils, Muja0hid, Sa 0d bin Jubayr and Shahr bin Hلawshab said, This refers to those who show off by their actions, i.e., they deceive the people by giving the impression that they are obeying Allah, when in fact they are hated by Allah for showing off. Allah says:لَهُمْ عَذَابٌ شَدِيدٌ وَمَكْرُ أُوْلَـئِكَ هُوَ يَبُورُ(theirs will be severe torment. And the plotting of such will perish.) meaning, it will fail and vanish, for their reality is apparent from up close to those who have insight and wisdom. No one conceals a secret but Allah will cause it to become known, on his face or by a slip of the tongue, or He will cause the person to wear it like a cloak (so that everyone will see it). If it is good, then the consequences will be good, and if it is bad, then the consequences will be bad. The person who shows off cannot continue to deceive anyone but the fool, but the believers who have insight are not deceived by that; from up close, they soon discover it. And nothing at all can be hidden from the Knower of the Unseen (Allah).Allah is the Creator and Knower of the Unseenوَاللَّهُ خَلَقَكُمْ مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ(And Allah did create you from dust, then from Nutfah,) means, He initiated the creation of your father Adam from dust, then He created his offspring from semen of worthless water.ثُمَّ جَعَلَكُمْ أَزْوَجاًthen He made you pairs. means, male and female, as a kindness and a mercy from Him, He gave you partners from your own kind, that you may find repose in them.وَمَا تَحْمِلُ مِنْ أُنْثَى وَلاَ تَضَعُ إِلاَّ بِعِلْمِهِ(And no female conceives or gives birth but with His knowledge.) means, He knows about that and nothing is hidden from Him at all, but,وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ(not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) (6:59) We have already discussed in this respect in the Ayah:اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَى وَمَا تَغِيضُ الاٌّرْحَامُ وَمَا تَزْدَادُ وَكُلُّ شَىْءٍ عِندَهُ بِمِقْدَارٍ - عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ الْكَبِيرُ الْمُتَعَالِ (Allah knows what every female bears, and by how much the wombs fall short or exceed. Everything with Him is in (due) proportion. All-Knower of the unseen and the seen, the Most Great, the Most High.) (13:8-9).وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ(And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book.) means, some of those sperm are granted a long life, which He knows and it is recorded with Him in the First Book.وَلاَ يُنقَصُ مِنْ عُمُرِهِnor is a part cut off from his life, Here the pronoun (his) refers to mankind in general, not to a specific person, because the long life which is recorded in the Book and is known by Allah will not be cut off. It was reported via Al- Awfi that Ibn Abba0s said concerning the A0yah,وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ(And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah.) There is no one for whom Allah has decreed a long life but he will reach the age that has been decreed for him. When he reaches the time that has been decreed for him, he will not surpass it. And there is no one for whom Allah has decreed a short life but it will end when he reaches the age that has been decreed for him. Allah says:وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ(nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah.) He said, "That is recorded in a Book with Him." This was also the view of Ad-Dahhak bin Muzahim. On the other hand, some of them said, "The phraseوَمَا يُعَمَّرُ مِن مُّعَمَّرٍ(And no aged man is granted a length of life) means, what He decrees for him of life, andوَلاَ يُنقَصُ مِنْ عُمُرِهِnor is a part cut off from his life means, his time is constantly decreasing. All of this is known to Allah year after year, month after month, week after week, day after day, hour after hour. Everything is written with Allah in His Book. This was reported by Ibn Jar0r from Abu Ma0lik, and was also the view of As-Suddi and Atلa0 Al-Khura0sa0ni. In the Tafsir of this Ayah, An-Nasa'i recorded that Anas bin Malik, may Allah be pleased with him, said, "I heard the Messenger of Allah say:«مَنْ سَرَّهُ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ وَيُنْسَأَ لَهُ فِي أَثَرِهِ فَلْيَصِلْ رَحِمَه»(Whoever would like to have ample provision and a long life, let him uphold the ties of kinship.)" It was also recorded by Al-Bukhari, Muslim and Abu Dawud.إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌSurely, that is easy for Allah. means, that is very easy for Him, and He has detailed knowledge of all His creation, for His knowledge encompasses all things, and nothing at all is hidden from Him.