Al-Anbiyā’ (The Prophets): (104 - 107) The Day We Roll Up the Heaven...

It should be understood that the decree does not grieve them regarding the Greatest Terror on the Day We roll up the heaven, or the angels will receive them on the Day We roll up the heaven.

A variant reading has tuṭwā (is rolled up) using the passive form.

Regarding the word السجل (al-sijill): There are two main opinions:

1. It is the name for the scroll (ṭūmār) upon which writing is done. The root word kitāb (writing/book) is originally a verbal noun (masdar), like binā’ (building), and is then applied to the written text. If pluralized, it means "for the writings," signifying the many meanings written therein. Thus, the meaning of rolling up the sijill for the book is that the sijill conceals and hides that writing, as rolling is the opposite of spreading out, which reveals. The meaning is: We roll up the heaven just as the scroll upon which writing is done is rolled up.

2. The second opinion is that al-sijill is not the name for the scroll. Ibn Abbas (may Allah be pleased with him) said that al-sijill is the name of an angel who rolls up the records of the children of Adam when they are raised to him. This is also narrated from Ali (peace be upon him). Abu al-Jawzā’ narrated from Ibn Abbas (may Allah be pleased with him) that it is the name of a scribe who served the Messenger of Allah (peace be upon him), but this is unlikely, as the scribes of the Prophet (PBUH) were known, and none of them were named this. Al-Zajjāj said it means "the man" in the Abyssinian language.

Under these interpretations, the structure is like saying: "the rolling of Zayd of the book," where the lām (for) in lil-kitāb is superfluous, similar to the verse radfun lakum (a threat to you). If we hold that al-sijill means the scroll, then the verbal noun (the rolling) is attributed to the object (the scroll), and the agent is omitted. The implied meaning is: "like the rolling by the roller of the scroll." This latter view is held by the majority.

Regarding the Almighty’s saying: {As We began the first creation, so shall We repeat it}

Those who hold the first view cite: {And the heavens will be rolled up in His Right Hand} (Az-Zumar: 67), indicating that the heavens exist while being rolled up. They also cite: {On the Day the earth will be changed to a different earth} (Ibrāhīm: 48), indicating that the parts of the earth remain, but they are transformed into a different earth.

Regarding the Almighty’s saying: {A promise incumbent upon Us}

There are two opinions:

1. Wa‘dan (a promise) is an emphatic verbal noun (masdar mu’akkid), as {We shall repeat it} is a promise of repetition.
2. It means it is a duty upon Us due to the reporting of this matter and the certainty of Allah’s knowledge regarding its occurrence. Since what Allah knows must occur, the Almighty confirms this by saying: {Indeed, We were to be doers}, meaning We will certainly do that, which is an emphasis on the promise mentioned.

Regarding the Almighty’s saying: {And We have certainly written in the Zabūr after the Reminder}

I offer a fourth view: Al-Dhikr here means Knowledge. We wrote that in Al-Zabūr after We possessed knowledge that is immune to forgetfulness and error. If someone writes something and commits to it, but forgetfulness is possible for him, his commitment is not relied upon. However, for one for whom forgetfulness and breaking a promise are impossible, when He commits to something, that thing becomes necessarily existent.

Regarding the Almighty’s saying: {And indeed, We have decreed in the Zabūr after the Reminder that My righteous servants shall inherit the earth}

There are several interpretations:

1. The earth refers to the Earth of Paradise. The righteous servants are the believers who act in obedience to Allah Almighty. The meaning is that Allah Almighty wrote in the books of the Prophets (peace be upon them) and in the Preserved Tablet that He will bequeath Paradise to those among His servants who are righteous. This is the view of Ibn Abbas (may Allah be pleased with him), Mujāhid, Sa‘īd ibn Jubayr, ‘Ikrimah, Al-Suddī, and Abū al-‘Āliyah. They support this view with several points:
   • Firstly, the verse: {And We will give the dwellers of Paradise the inheritance of the earth, and We will settle them where We will in Paradise. Excellent is the reward of the workers} (Az-Zumar: 74).
   • Secondly, Paradise is the specific earth reserved for the righteous, as it was created for them. Others who enter Paradise are merely followers. As for the earth of this world, it is for both the righteous and the unrighteous.
   • Thirdly, this earth is mentioned immediately after the Resurrection, and the earth described after the Resurrection can only be Paradise.
   • Fourthly, a narration states that it is the earth of Paradise, as it is white and pure.

2. The earth refers to the earth of this world. Allah Almighty will grant it as an inheritance to the believers in this life. This is the view of Al-Kalbī and Ibn Abbas in some narrations. The evidence for this is His saying: {Allah has promised those who believe... that He will surely establish them in the earth} (An-Nūr: 55), and His saying: {Moses said to his people, "Seek help from Allah and be patient. Indeed, the earth is Allah's. He gives it as an inheritance to whom He wills of His servants} (Al-A‘rāf: 128).

3. It refers to the Holy Land, which the righteous will inherit. The evidence is His saying: {And We willed to confer favor upon those who were oppressed and make them leaders and make them inheritors} (Al-A‘rāf: 137). Then, ultimately, the Ummah of Muhammad (peace be upon him) will inherit it upon the descent of Jesus, son of Mary (peace be upon him).

Regarding the Almighty’s saying: {Indeed, in this is a sufficient message for a worshipping people}

The word this (hādhā) refers to what was mentioned in this Sūrah: the narratives, the promise and threat, and the profound admonitions. Balaagh (balāgh) means sufficiency, or what reaches the desired goal. It is said that worshippers (‘ābidīn) refers to the scholars, and others say it refers to the doers (those who act). The preferable view is that they encompass both, because knowledge is like the tree, and action is like the fruit; a tree without fruit is not beneficial, and fruit cannot exist without a tree.

Regarding the Almighty’s saying: {And We have not sent you except as a mercy to the worlds}

If it is asked: How was he a mercy when he came with the sword and permitted the seizure of wealth? The answer has several aspects:

1. He only came with the sword against those who were arrogant, obstinate, and refused to reflect or ponder. This is consistent with Allah’s attributes as the Most Gracious, the Most Merciful, and the Avenger against the disobedient. Just as Allah says: {And We send down from the sky blessed water} (Qāf: 9), which can sometimes be a cause of corruption.
2. Every Prophet before our Prophet, if his people denied him, Allah would destroy the deniers by sinking, transformation, or drowning. Allah delayed the punishment for those who denied our Messenger until death or the Resurrection, saying: {But Allah would not punish them while you, [O Muhammad], were among them} (Al-Anfāl: 33).
   • It should not be argued that Allah said: {Fight them; Allah will punish them by your hands} (At-Tawbah: 14) and {that Allah may punish the hypocrite men and hypocrite women} (Al-Ahzāb: 73). We reply that specifying the general statement does not invalidate it.
3. He (PBUH) possessed the highest level of good character, as Allah says: {And indeed, you are of a great moral character} (Al-Qalam: 4). Abu Hurayrah (may Allah be pleased with him) reported: "It was said to the Messenger of Allah (PBUH): 'Pray against the polytheists.' He said: 'I was only sent as a mercy, not as a curse.'" In a narration by Hudhayfah: "I am only a human being; I get angry just as humans get angry. So, if I have cursed or reviled any man, make that, O Allah, a prayer for him on the Day of Resurrection."
4. ‘Abd al-Raḥmān ibn Zayd said: {except as a mercy to the worlds} (Al-Anbiyā’: 107) means specifically the believers. Imam Abū al-Qāsim al-Anṣārī said that both views return to one meaning: since we explained that he was a mercy to everyone if they reflected upon the signs of Allah and His Messenger, then whoever turned away and was arrogant only fell into tribulation by his own doing, as Allah says: {But it is for those who are blind} (Fussilat: 44).

The Reply: We say: Since Allah Almighty knew that Abū Lahab would never believe, and informed that he would not believe, commanding him to believe would require turning His knowledge into ignorance and His true report into a lie, which is impossible. Thus, He commanded him to do the impossible. If the mission is a mercy despite this, why can it not be said that the mission is a mercy even though He created disbelief in the disbeliever? Also, if the disbeliever’s capacity is only fit for disbelief, the question remains binding upon them. If it is fit for both opposites, then the preference requires a preponderant factor from Allah Almighty to cut off the infinite regress. At that point, the obligation returns. We also ask: Why can it not be that the mission is a mercy to the disbeliever in the sense of delaying the punishment of complete annihilation from him?

Regarding their first point: Since it was a mercy to all uniformly, it must be a mercy to the disbelievers for the same reason it was a mercy to the believers. We reply: The verse does not state that he (PBUH) was a mercy to all with one consideration or with different considerations. Your claim that the reason is singular is arbitrary.

Regarding their second point: The worldly blessings were present before. We reply: Yes, but because he (PBUH) was a mercy to the believers upon his mission, fear of the descent of punishment afflicted the disbelievers. When this fear was removed due to his presence, that constituted a mercy in the case of the disbelievers.

7 < { Say, "It is only revealed to me that your God is one God; so will you be Muslims?" * But if they turn away, then say, "I have informed you all equally; and I do not know if what you are promised is near or far. * Indeed, He knows [even] the secret of speech and knows what you conceal. * And I do not know; perhaps it is a trial for you and enjoyment for a while." * Say, "My Lord, judge in truth." And our Lord is the Most Merciful, whose help is sought against what you describe." } > 7 !