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In the Ayaat of 26-27 of Sura e Rahman it is mentioned:
ßõáøõ ãóäú ÚóáóíúåóÇ ÝóÇäò(55:26)
55:26
Everyone upon the earth will perish,
æóíóÈúÞóì æóÌúåõ ÑóÈøößó Ðõæ ÇáúÌóáóÇáö æóÇáúÅößúÑóÇãö(55:27)
55:27
And there will remain the Face of your Lord, Owner of Majesty and Honor.
  ÝóÈöÃóíøö ÂáóÇÁ ÑóÈøößõãóÇ ÊõßóÐøöÈóÇäö(55:28)
55:28
Then which of the Blessings of your Lord will you both (jinns and men) deny?
All the creatures living in the world will die, only the entity of Holy and Compassionate God will remain forever. Then which of the blessing of the Provider God will you deny?
According to the ayat death is the divine blessing of the God.
Yea the life in spite of its entire favors and affluences, it is a prison. For the believer the exit from this world is to get the liberty from the imprisonment.
Apart from this, the abundant favors of Majestic God sometimes causes ignorance and unawareness in man but the remembrance of the death, tears off the veils of his ignorance and this remembrance is a God’s gift and a warning to man. Besides when the worldly life, in the case continues incessantly, certainly it would get tiresome and depressing not like the hereafter which is full of delight and totally gleeful.
Then related the stage of the human beings resurrection and added: Soon afterwards whenever wanted raise him alive and gather them for accounts of the deeds and rewards.
Ëõãøó ÅöÐóÇ ÔóÇÁ ÃóäÔóÑóåõ(80:22)
ÃóäÔóÑóåõ to spread after gathering. It is an interesting term which indicated that with the death man’s life wrap up and accumulated totally then on the judgment day he is rise up in the broader and magnanimous environment.
The interesting part is the matter of death and concealment in the grave, it is termed as the will of the Great and Sublime God but here it is said: whenever the Guardian God raises him alive.
This difference of the term is possibly for the reason that nobody knows the date of the great occurrence of that day. Only God, the Judge of Judges knows it where as about the death, it is briefly known that the man dies after passing through a natural age whether he wants it or not.
In the last ayat under discussion it is said: With all these divine favours to the man, from the day he was a semen to the day he steps into this world and travels his journey towards perfection and later leaves the world and get concealed in the grave but still he did not struggles to acquire his right path. It is not same as he suppose (to think he got went the right way) because he did not obeyed the order of Powerful God.
ßóáøóÇ áóãøóÇ íóÞúÖö ãóÇ ÃóãóÑóåõ
(80:23)
With so many sources of the awareness and the vast provisions and the gifts of Generous God entrusted in the possession of the man it is expected from him to be serious and persistent in the obedience of divine commands but strangely still he is not ready to implement his duties.
Here what is the meaning of the man? Who is he?
Firstly it means the people who steps in the way of blasphemy, hypocrisy, denying the truth, oppression and rebellion. As in the context of the ayat 34 of Sura e Ibrahim said:
Åöäøó ÇáÅöäÓóÇäó áóÙóáõæãñ ßóÝøóÇÑñ(14:34)
14:34
Indeed, mankind is [generally] most unjust and ungrateful.
In the second definition that in the human kind included (men and women in general) nobody paid the right of the servitude, obedience and devotion to God the Creator worthy of his elevated status. It is told by the poet:
ÈäÏå åãÇä Èå ßå ÇÒ ÊÞíÑ ÎæیÔ
ÚÐÑ Èå ÏÑÇå ÎÏÇ ÂæÑÏ
æÑäå ÓÒÇæÇÑ ÎÏÇæäÏیÔ
˜Ó äÊæÇäÏ ÈÌÇ ÂæÑÏ
The best servant is one who seeks his excuse for all his short comings before the presence of God, the Gracious Judge. Else no one is able to thank him for his kind Lordship.
ÝóáúíóäÙõÑö ÇáúÅöäÓóÇäõ Åöáóì ØóÚóÇãöåö(80:24)
80:24
Then let mankind look at his food -
ÃóäøóÇ óÈóÈúäóÇ ÇáúãóÇÁ óÈøðÇ(80:25)
80:25
That We pour forth water in abundance,
Ëõãøó ÔóÞóÞúäóÇ ÇáúÃóÑúÖó ÔóÞøðÇ(80:26(
80:26
Then We broke open the earth, splitting [it with sprouts],
ÝóÃóäÈóÊúäóÇ ÝöíåóÇ ÍóÈøðÇ(80:27)
80:27
And caused to grow within it grain
æóÚöäóÈðÇ æóÞóÖúÈðÇ(80:28)
80:28
And grapes and clover plants (i.e. green fodder for the cattle),
æóÒóíúÊõæäðÇ æóäóÎúáðÇ(80:29)
80:29
And olive and palm trees
æóÍóÏóÇÆöÞó ÛõáúÈðÇ(80:30)
80:30
And gardens, dense with many trees,
æóÝóÇßöåóÉð æóÃóÈøðÇ(80:31)
80:31
And fruit and grass -
ãøóÊóÇÚðÇ áøóßõãú æóáöÃóäúÚóÇãößõãú(80:32)
80:32
(To be) a provision and benefit for you and your cattle.
The human being must view his food
First it instructs the man to see the food, how the Provider God had created it.
ÝóáúíóäÙõÑö ÇáúÅöäÓóÇäõ Åöáóì ØóÚóÇãöåö
(80:24
The closest thing to the man is the food which from a slight change becomes the part of his body tissue and if it does not reach the man, it will soon get perished. For this reason the noble Quran from among all the other things stressed upon the food materials which the man draws out from the plants and trees.
It is understood by itself the term ‘to see’ it does not mean just seeing the external things but to observe carefully the food materials and to think upon their structure and the life giving elements which provides the wonderful effects on the existence of man and next is the turn, to consider deep heartedly about their Mighty Creator ,the God.
Some believed that by seeing the foods means when man sits before the table spread observes the food carefully and began to think how he had earned them? Is it acquired in a legal way or does he earned it illegally? Haram or halal? By this way he reaches to the moral and the religious aspects.
In some of the narrations from the infallibles it is quoted that by the word ØóÚóÇãö it means the knowledge and the wisdom which is the food of the soul. And the man should get well acquainted, the source from which he had received it.
The human being is made up of body and soul, as the body needs the food matter, the souls too needs the spiritual food. When the man is very much careful about the food, he have to think that who provides him the main living source such as rain water like this way he gets the knowledge of his spiritual food too, that is the down pour of the revelations from the Compassionate God and it descends in the territory of the prophet’s chaste hearts and from there gets stored in the infallibles heart and like a gushing streams spread on the plains of the hearts and nurtures the various delicious fruits of piety and merits of morals.
Yea the man must see properly, where is the fountainhead of his wisdom and knowledge which is the food of his soul, he must be careful not to take this food from the unclean and dirty fountain head which may afflict his body and soul and kill him.
And by the way of giving priority to the comparisons, one can undertake the guidance in the matters of haram and halal, legal and illegal.
May be the word ØóÚóÇãö have a vast and broad meaning and the term ‘to see’ as well.
Here, who is the man? Undefined it is evident, that generally it includes all the human beings, believers and non believers. Everybody should observe the food and its wonders and the secrets hidden in them so that the unbelievers find the way of truth and the believers increase their faith.
Truly every food matter: fruits, food grains, vegetables have its own world; one can study them for a long period and consider into them and learn many lessons which can render us insight in our the entire life.
Then defined in detail about these foods, its sources and said: we poured down abundant water from the sky.
ÃóäøóÇ óÈóÈúäóÇ ÇáúãóÇÁ óÈøðÇ(80:25)
È means the down pour of water here it means the descend of rainfall and in the end to stress upon the abundance of the matter, it is said: ÈÇ
Yea the water which is the important matter of life and constantly pours down from the sky in great quantity is by the kindness of Benevolent God, we know that all the rivers, subterranean canal, reservoirs, wells of water receive their water from the rain. Their main substance is water. If the rain did not pour down on the mountains then within a year the rivers will become dry.
Therefore while studying the food matters, above everything the man pays attention to the system of the rain’s downpour which by the incessant shining of the sun rays upon the ocean surface changes into the vapours and form the clouds who rise high up and the winds gives them movement, then getting away and away from the earth, due to the exposure to cold spaces, once again changes into the water again and pours down into a clean and pure water drops devoid of all the harmful and contaminated minerals, that too in the shape of minute drops and the soft snow balls too rest calmly upon the land and absorbs into the ground, plants and trees.
After explaining about the water which is the important source of growing the plants, then the subject turns towards the other important source that is the land. And added: then we cause fission in the land.
Ëõãøó ÔóÞóÞúäóÇ ÇáúÃóÑúÖó ÔóÞøðÇ(80:26
Most of the interpreters defined this fission and indicated towards the splitting of the land by the sprouts of plants. Certainly it is one of the wonders that a soft and delicate sprout splits the soil of land and some times in the mountains it passes through the rocks and pops out it head. What a great power the Majestic God created in this tender sprout which can exhibit its strength in such a manner.
Some presumed the term ‘splitting of soil’ as the probability of ploughing the land by the men or by means of the worms which is also a sort of ploughing the land including the other vital and life sustaining functions that takes place in the land.
It is true that the ploughing of the land is the job of a man but its entire means are provided to him by the Benevolent God and they are related to the Merciful God only.
The third definition of the term ‘splitting of soil’ maybe assumed about the breaking of the stones on the surface.
Its definition: In the beginning, may be the surface of the earth crust was covered with the eminent rocks, the downpour of incessant floods of rains, broke apart the rocks and separated its particles and stretched them in the lowlands. In this way, the masses of the soil became capable of agriculture and at present also the floods dissolves a part of them in itself and shed them in the oceans. But the further more fresh soil is formed by means of rains and snowfall and replaces it else the man would have been faced the deficiency of the agricultural soil.
Like this manner the ayat points out towards one of the scientific miracles of the noble Quran which exhibits that first the rain pours down and then the splitting of lands takes place, in getting them ready for agriculture. It is not only happened in the earlier days, it is occurring these days as well.
After defining these two basic elements, water and soil, described the eight varieties of the plants which grows as the basic food product of the man and animals and said: Then on the land we had grown plenty of grain.
ÝóÃóäÈóÊúäóÇ ÝöíåóÇ ÍóÈøðÇ
(80:27
The food grains which are the main food of the man and different animals, the year if the food grain gets unavailable because of the draught, the famine and hunger prevails in the entire world and the human kind will sink in the hardships.
ÍóÈøðÇ declares the greatness or the variety of the grains, some described it as the wheat and barley but this term includes the entire range of grains.
In the next phase it adds: Similarly the grapes and vegetables
æóÚöäóÈðÇ æóÞóÖúÈðÇ
(80:28
It described the grape among all the fruits is for its nutritional and vital values that this fruit contains and made it a whole some food (point to be noted ÚäÈ is told to the fruit as well as to grape vine in the ayaat of Quran this terms is imposed upon two of them but here it is a grape).
ÞóÖúÈð here means the varieties of the vegetables it is mentioned after the grapes because of its nutritional values. Today in the science of nutrition it is highly emphasised upon this subject.
Some narrated that ÞóÖúÈð means the fruits of creeping plants (like cucumber and watermelon) or the root plants (like carrot, onions and cabbage).
But it may have the vast meaning too including every kind of vegetable and fruit.
Then it adds: And olive and plenty of palm trees.
æóÒóíúÊõæäðÇ æóäóÎúáðÇ
(80:29
The reliance upon these two fruits, its reasons are clear as today it is proved that olives and dates are among the most important foods which is very much useful, health initiative and strengthening tonic.
In the further stage it is said: The gardens with colourful trees.
æóÍóÏóÇÆöÞó ÛõáúÈðÇ(80:30)
ÍÏÇÆÞ is the plural of ÍÏíÞå means garden secured with the four walls. Basically it a piece of land which contains water, it is taken from the word ÍÏÞå Ôã the eye socket which constantly contains water.
In that kind of place generally there are gardens of fruits and it can be an indication towards the various kinds of the fruits in the heaven.
ÛõáúÈð means a lord person. Here it gives the meaning of tall and strong trees.
Soon after it said: Fruits and the pastures
æóÝóÇßöåóÉð æóÃóÈøðÇ(80:31)
ÃóÈøð means the self raising plants and the pastures which are ready for the grazing of animals or reaping and plucking.
Some mention that ÃóÈøð means are the fruits which can be dried and stored for the winter and ready to acquire its benefits at the time of need.
As narrated by amirul mominin Ali alaihis salam about the word ÃóÈøð: the self raising plants and the pastures æóÝóÇßöåóÉð æóÃóÈøðÇ is a blessing from the Glorious and Praiseworthy God for his creatures and the food he originated for them and their animals which is life giving and strengthening.
ÍóÏóÇÆöÞó means gardens, as besides providing the yield it is establishing other things such as beautiful landscape, freshening the atmosphere and furthermore.
Some of the trees their roots, bark and other parts of the trees are the food supplements (like tea, cinnamon and ginger) moreover the leaves of many trees are the proper food for the animals. In the above ayaat it is mentioned about the food of the man and the animals as well.
The healthy food
What ever mentioned in the ayaat they are eight type of the food material for the man and the livestock. Interestingly all of them are vegetarian food. They have great importance for their nutritional values in plants, grains, cereals and fruits in human food. The non vegetarian food comes in the second place in lesser quantity.
There is a interesting thing here: At present it is a very much vast and important nutritional science, which have its own elaborate world with a broader outlook to illustrate.
In fact the definitions mentioned in the ayaat reflected the greatness of Quran particularly the food materials which stressed upon in these ayaat, each of them by the view point of the nutritional science is very important and valuable.
In its own manner this matter provides awareness to man, the greatness of the creator, his kindness and benevolence towards the human kind.
However a deep study in body food and the food for soul too, in the refinement of inner self, to think upon the way of its attainment can bring the man on the path of the God’s recognition and self building. Yea the man must observe the food carefully and how meaningful is this short sentence.
ÝóÅöÐóÇ ÌóÇÁÊö ÇáøóÇÎøóÉõ(80:33)
80:33
Then, when there comes As-Sakhkhah (the Day of Resurrection's second blowing of Trumpet),
íóæúãó íóÝöÑøõ ÇáúãóÑúÁõ ãöäú ÃóÎöíåö(80:34)
80:34
On the Day a man will flee from his brother
æóÃõãøöåö æóÃóÈöíåö(80:35)
80:35
And from his mother and his father,
æóóÇÍöÈóÊöåö æóÈóäöíåö(80:36)
80:36
And from his wife and his children.
áößõáøö ÇãúÑöÆò ãøöäúåõãú íóæúãóÆöÐò ÔóÃúäñ íõÛúäöíåö(80:37)
80:37
Everyman, that Day, will have enough to make him careless of others.
æõÌõæåñ íóæúãóÆöÐò ãøõÓúÝöÑóÉñ(80:38)
80:38
[Some] faces, that Day, will be bright with happiness, -
ÖóÇÍößóÉñ ãøõÓúÊóÈúÔöÑóÉñ(80:39)
80:39
Laughing, rejoicing at good news (of Paradise).
æóæõÌõæåñ íóæúãóÆöÐò ÚóáóíúåóÇ ÛóÈóÑóÉñ(80:40)
80:40
And [other] faces, that Day, will have dust upon them.
ÊóÑúåóÞõåóÇ ÞóÊóÑóÉñ(80:41)
80:41
Darkness will cover them,
ÃõæúáóÆößó åõãõ ÇáúßóÝóÑóÉõ ÇáúÝóÌóÑóÉõ(80:42)
80:42
Those are the disbelievers, the wicked ones.
A scream of resurrection
After significantly mentioning the divine favours and the worldly blessings, describes the judgment day and a corner of the believer’s and non believer’s fate, to announce from one side the blessings and pleasing things. Whatever they are but passes soon and had its ending. And from another side their existence is a prove of the Dominant God‘s power over everything and upon the resurrection day.
It said: The moment when the dreadful and clamorous sound (The horrible scream of judgment day) occurs, the unbelievers and the criminals will sink in the grief and extreme regrets.
ÝóÅöÐóÇ ÌóÇÁÊö ÇáøóÇÎøóÉõ(80:33)
ÇáøóÇÎøóÉõ means a severe deafening sound. Here it is indicating towards the second blow of the trumpet that outstanding sound which awakens and gives a new life to the entire humanity and brings them to stand on the ground of resurrection.
Yea this sound is so much magnanimous and shocking that man become heedless of everything except himself and his fate and deeds.
Hence soon after, it adds: that day when the man run away from his own brother.
íóæúãó íóÝöÑøõ ÇáúãóÑúÁõ ãöäú ÃóÎöíåö
(80:34)
The brother who was dear in his life and every where was with him and caring for him but today he is totally running away from him.
Same way from his mother and father
æóÃõãøöåö æóÃóÈöíåö
(80:35
Wife and children
æóóÇÍöÈóÊöåö æóÈóäöíåö
(80:36
Like this manner the man not only forgets his near and dear ones like mother, wife and son but he runs away from them. This exhibits the horror and the shock is so extreme that man separates from all the family ties and attachments.
He got detached with the mother whom he loved dearly, the father whom he was respecting wholeheartedly and the children who were the fruits of his heart and the vision of his eyes.
Some defined: here by the brother, mother and children means they did not went in the right and pious way, he runs away from them not to get afflicted by their fate
Some referred this run away may be, for the fear that he may have transgressed any of their rights and they may demand from him and he may not be able pay it.
In the next ayat, it is said: On that day each of them have a certain condition and make him engaged in own self.
áößõáøö ÇãúÑöÆò ãøöäúåõãú íóæúãóÆöÐò ÔóÃúäñ íõÛúäöíåö(80:37)
íõÛúäöíåö Make him needless of everything, it is delicate remarks on the fact that on the judgment day the man is so much engaged in himself, he forgets everything, it occupies his entire mind and heart.
In a narration, some of the prophet’s family members when enquired from him: does on the day of resurrection the man remembers his dear ones. In the reply the prophet said: There are three situations when the man forgets everything. First, before the scale of the deeds, to observe the measure of deeds whether it is heavy or light. Then at the time when he is passing from the Pul’e Sirat “a way to pass the bridge” (situated upon hell, to reach the heaven). They are concerned whether they can pass it or not. And then at the time when the files of deeds are going to be given in the hand of man, whether it will be handed to them in the right hand or left? These are the three situations at that time, no one thinks even about the close friend or the kind and true companion or the close relatives, children and parents. That day every person is immensely occupied in its own self.
And then it is describing about the situation of the believers and the unbelievers on that day and said: Their faces on that day are broad and sparkling.
æõÌõæåñ íóæúãóÆöÐò ãøõÓúÝöÑóÉñ
(80:38)
Smiling and glad
ÖóÇÍößóÉñ ãøõÓúÊóÈúÔöÑóÉñ
(80:39)
On that day, there are faces which are covered with dust.
æóæõÌõæåñ íóæúãóÆöÐò ÚóáóíúåóÇ ÛóÈóÑóÉñ
(80:40)
The darkness and smoke wrapped around their countenance.
ÊóÑúåóÞõåóÇ ÞóÊóÑóÉñ
(80:41)
They are the same lecherous and lustful unbelievers.
Means evident and bright, same as dawn’s illumination and the morning sunrise ãÓÝÑå at the end of the dark night.
Means the remains of dust that rose from the ground and covered something. ÛóÈóÑóÉñ
Means smoke which rises from the wood or other thing. ÞóÊóÑóÉñ
Indicating the people whose believe is rotten and the other kind of ÇáúßóÝóÑóÉõ ÇáúÝóÌóÑóÉõ
People who are perverse and immoral by the acts.
From these ayaat it is quite evident that on the judgment day the effects of their believes and deeds are visible on their faces
Here the term face is used because the colour of the face, before everything else, represents the internal feelings, the uneasiness of the thoughts, spiritual as well as physical.
Therefore a group of people are overjoyed and contented. Their faces are beaming and wide open. The radiation of believe and the chaste deeds arise like waves on their faces. The colour of their cheeks exhibits the secret of their heart.
On the contrary on the faces of a group of people, the darkness of their ugly deeds and blasphemy is apparent, as if the dust of the darkness covered their faces and a smoke spiral around their faces and the effects of sorrows and sufferings is pouring down from them. As it is mentioned in the ayat 41 of Sura e Rahman:
Surat Ar-Raĥmān (The Beneficent) - ÓæÑÉ ÇáÑÍãä
Ar-Rahman (The Most Beneficent)
íõÚúÑóÝõ ÇáúãõÌúÑöãõæäó ÈöÓöíãóÇåõãú ÝóíõÄúÎóÐõ ÈöÇáäøóæóÇ öí æóÇáúÃóÞúÏóÇãö(55:41)
55:41
The criminals will be known by their marks, and they will be seized by the forelocks (hairs of forehead) and the feet.
On that day the sinners are recognized by their faces, the color of their faces is enough for their recognition.
In the way of self building
The terms which are stated in these short and deep effecting ayaat sketched the whole program of the self building:
1 from one side it is ordering the man to crush his pride and made him think about the beginning of his creation and to find out how he is created from valueless semen, as we know the major obstacle in the way of self building is pride, self esteem, egotism and vainglory.
2 From other side introduced the divine guidance which is the excellent way to make him safe and secure on the resurrection day. The instructions, the fountainhead of them are the ways of revelations and showing the straight path through prophets and saints. And the direction through wisdom, study of laws and the systems of the inner self.
3 Then instructs the man to observe carefully at the food provided for his body and open his eyes and sight how the Kind and Merciful God descended the various food materials, the grains and fruits from this dark soil and to bow down in respect before his supreme being. Not only study in their natural structure but carefully observe how it is acquired as the clean and legal food among the fundamental needs for the self building.
4 With the help of the body food he have to think upon the food of his soul and find out from where its fountain head is originated? Whether it is clear or polluted? As the unhealthy education and the misguiding propagation are like the poisonous food, risky for man’s spiritual life.
Strangely some people are very much careful, insightful and strict about the food of their body. But in the matter of the food of their soul they do not believe in the rules and the restrictions.
In a narration from the Commander of the Faithfuls Ali alaihis salam we read: We observe the people for acquiring a reason, when they are making the food ready in the night, kindle a light to see, what kind of food they are sending into their stomach? But they do not give any importance to the food of their soul and they do not want to light the lamp of wisdom with the beam of knowledge to make themselves safe and intact from the ill effect of the ignorance, sins in beliefs and acts.
Similarly his son imam Hasan Mujtaba alaihis salam said: I am wondered by the people who a careful about the food of their body but they are careless regarding the food of the soul. They keep away the harmful food from their belly but fill their heart with the fatal matters.
5 Then remember the loud roar of the judgment day which awakens all from the careless sleep of death and made the man to stand before his deeds. And the condition of the resurrection day is horrible to such extent that he forgets his nearest dear ones. He should think that what deed he had to perform in this world, today, to have a bright, delighted and smiling face on the day of judgment. Or does he want to have a dark, gloomy and ugly face then make himself ready for that day.
O Omnipotent God bestow us ability of self building.
O Provider God do not deprive us from the food of the soul which makes it alive.
O Protector God before the loud roar of the Judgment day, wake us up from the careless sleep of ignorance.
Ameen O the Provider of the whole universe.
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