Abdul Fattah
a.k.a. steve
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Selam aleykum
A new member on the forum posted a link the other day with some powerpoint presentations. Since one of them was off topic, I would like to create the opportunity here to reply to it.
Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat,
[فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ ]
(Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said,
[لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ ]
(There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning,
[اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ]
(Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47),
[سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ ]
(A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2),
[وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ]
(And on the Day He will say: "Be!'' -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of
[كَاذِبَةٌ]
(Kadhibah) Muhammad bin Ka`b said: "It will certainly occur,'' while Qatadah said, "It shall not be discontinued, taken back or aborted.
Ibn Kathir:
Ibn kathir:
Allah said,
[إِذَا رُجَّتِ الاٌّرْضُ رَجّاً ]
(When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:,
[إِذَا رُجَّتِ الاٌّرْضُ رَجّاً ]
(When the earth will be shaken with a terrible shake.) it means "Violently shaken.'' Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents.'' This is like Allah's saying:
[إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا ]
(When the earth is shaken with its earthquake.)(99:1) and,
[يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ ]
(O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1).
Ibn Kathir:
The remainder of the powerpoint is simply classical tafsir which is neutral and doesn't strengthen or weaken the asteroid-theory.
A new member on the forum posted a link the other day with some powerpoint presentations. Since one of them was off topic, I would like to create the opportunity here to reply to it.
This is wrong Astronomers do not predict that earth will be hit by an asteroid that will destroy us all. So far we haven't tracked an asteroid that is heading to collision with earth so there's no way to predict that with astronomy. They simply consider it possible, that doesn't mean they are sure that it will happen.
No, the Qur'an does not say that this type of extinction level will occur. The Qur'an explains that "a" type of Armageddon will take place, but the details that are given are insufficient to jump to conclusion. Brother, I would like to kindly remind you of the dangers of tafsir:
Tafsir by mere Opinion
It is prohibited to indulge in Tafsir by mere opinion. Muhammad bin Jarir reported that Ibn 'Abbas said that the Prophet Peace be upon him said,
(For this, and the previous quotes, see At-Tabari 1:90-91)
[Whoever explains the Qur'an with his opinion or with what he has no knowledge of, then let him assume his seat in the Fire.]
At-Tirmidhi, An-Nasa'i and Abu Dawud also recorded this Hadith. At-Tirmidhi said, "Hasan".
Explaining what One has Knowledge of, Silence otherwise
The Salaf used to refrain from explaining what they had no knowledge of. For instance, Ibn Jarir (At-Tabari) reported that Abu Ma'mar said that Abu Bakr As-Siddiq said, " Which land will carry me and which heaven will shade me if I said about Allah's Book that which I have no knowledge of? " [6]
Ibn Jarir also reported that Anas narrated that 'Umar bin Al-Khattab read the Ayah,~{And fruits and Abba (herbage, etc.) while standing on the Minbar. He then said, " We know the fruit, so what is the Abba?" He then said, "O 'Umar! This is exaggeration." [7]
This statement means that 'Umar briefly wanted to know the exact nature of the Abba, for it was evident - to him - that it is a plant that grows on earth, just as Allah said, ‘And We cause therein the grain to grow. And grapes and clover plants’ (i.e. green fodder for the cattle) (80:27-28).
Ibn Jarir also recorded that Ibn Abi Mulaykah said that Ibn 'Abbas was asked about an Ayah, "That if any of you is asked about, he will indulge in its Tafsir." without hesitation Ibn 'Abbas refused to say anything about it (meaning with his opinion). This narration has an authentic chain of narrators. He also narrated that Ibn Abi Mulaykah said, "A man asked Ibn 'Abbas about, One Day, the space whereof is a thousand years. Ibn 'Abbas asked him, What is, Day the measure whereof is fifty thousand years~?'
The man said, `I only asked you to tell me.' Ibn 'Abbas said, They are two Days that Allah has mentioned in His Book and He has better knowledge of them.' He disliked commenting on the Book of Allah when he had no knowledge about it."
Al-Layth narrated that Yahya bin Sa`id said that Said bin Al-Musayyib used to talk about what he knows of the Qur'an (At-Tabari 1:86). Also, Ayyub, Ibn 'Awn and Hisham Ad*Dastuwa i narrated that Muhammad bin Sirin said, "I asked 'Ubaydah (meaning, As-Salmani ) about an Ayah of the Qur'an and he said,
"Those who had knowledge about the circumstances surrounding revelation of the Qur'an have perished. So fear Allah and seek the right way."
Ash-Sha`bi narrated that Masruq said, "Avoid Tafszr, because it is narration related to Allah." [8]
These authentic narrations from the Companions and the Imams of the Salaf (righteous ancestors) testify to their hesitation to indulge in the Tafsir of what they have no knowledge of. As for those who speak about what they have linguistic and religious knowledge of, then there is no sin in this case. Hence, the scholars and the Imams, including the ones we mentioned, issued statements of Tafsir and spoke about what they had knowledge of, but avoided what they had no knowledge of.
Refraining from indulging in what one has no knowledge of is required of everyone, just as everyone is required to convey the knowledge that they have when they are asked. Allah said,
‘To make it known and clear to mankind, and not to hide it’ (3:187);
Also, a Hadith narrated through several chains of narrators says, [9]
(Whoever is asked about knowledge that he knows but hid it, will be tied with a muzzle made of fire on the Day of Resurrection.)
It is prohibited to indulge in Tafsir by mere opinion. Muhammad bin Jarir reported that Ibn 'Abbas said that the Prophet Peace be upon him said,
(For this, and the previous quotes, see At-Tabari 1:90-91)
[Whoever explains the Qur'an with his opinion or with what he has no knowledge of, then let him assume his seat in the Fire.]
At-Tirmidhi, An-Nasa'i and Abu Dawud also recorded this Hadith. At-Tirmidhi said, "Hasan".
Explaining what One has Knowledge of, Silence otherwise
The Salaf used to refrain from explaining what they had no knowledge of. For instance, Ibn Jarir (At-Tabari) reported that Abu Ma'mar said that Abu Bakr As-Siddiq said, " Which land will carry me and which heaven will shade me if I said about Allah's Book that which I have no knowledge of? " [6]
Ibn Jarir also reported that Anas narrated that 'Umar bin Al-Khattab read the Ayah,~{And fruits and Abba (herbage, etc.) while standing on the Minbar. He then said, " We know the fruit, so what is the Abba?" He then said, "O 'Umar! This is exaggeration." [7]
This statement means that 'Umar briefly wanted to know the exact nature of the Abba, for it was evident - to him - that it is a plant that grows on earth, just as Allah said, ‘And We cause therein the grain to grow. And grapes and clover plants’ (i.e. green fodder for the cattle) (80:27-28).
Ibn Jarir also recorded that Ibn Abi Mulaykah said that Ibn 'Abbas was asked about an Ayah, "That if any of you is asked about, he will indulge in its Tafsir." without hesitation Ibn 'Abbas refused to say anything about it (meaning with his opinion). This narration has an authentic chain of narrators. He also narrated that Ibn Abi Mulaykah said, "A man asked Ibn 'Abbas about, One Day, the space whereof is a thousand years. Ibn 'Abbas asked him, What is, Day the measure whereof is fifty thousand years~?'
The man said, `I only asked you to tell me.' Ibn 'Abbas said, They are two Days that Allah has mentioned in His Book and He has better knowledge of them.' He disliked commenting on the Book of Allah when he had no knowledge about it."
Al-Layth narrated that Yahya bin Sa`id said that Said bin Al-Musayyib used to talk about what he knows of the Qur'an (At-Tabari 1:86). Also, Ayyub, Ibn 'Awn and Hisham Ad*Dastuwa i narrated that Muhammad bin Sirin said, "I asked 'Ubaydah (meaning, As-Salmani ) about an Ayah of the Qur'an and he said,
"Those who had knowledge about the circumstances surrounding revelation of the Qur'an have perished. So fear Allah and seek the right way."
Ash-Sha`bi narrated that Masruq said, "Avoid Tafszr, because it is narration related to Allah." [8]
These authentic narrations from the Companions and the Imams of the Salaf (righteous ancestors) testify to their hesitation to indulge in the Tafsir of what they have no knowledge of. As for those who speak about what they have linguistic and religious knowledge of, then there is no sin in this case. Hence, the scholars and the Imams, including the ones we mentioned, issued statements of Tafsir and spoke about what they had knowledge of, but avoided what they had no knowledge of.
Refraining from indulging in what one has no knowledge of is required of everyone, just as everyone is required to convey the knowledge that they have when they are asked. Allah said,
‘To make it known and clear to mankind, and not to hide it’ (3:187);
Also, a Hadith narrated through several chains of narrators says, [9]
(Whoever is asked about knowledge that he knows but hid it, will be tied with a muzzle made of fire on the Day of Resurrection.)
Again I would like to give the same warning about being careful with tafsir by personal interpretation. It is not certain that the event described in the Qur'an is the same as "the event" that astronomers consider possible.
How can you claim that this "unmistakably" refers to a large asteroid? Are asteroids the only things that can "pound"? I think this interpretation as plausible as you may think it is, can very well be mistaken! Again, the tafsir given in the powerpoint is a very dangerous form of tafsir.
Tafsir ibn kathir: (69:13-15) [وَحُمِلَتِ الاٌّرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَحِدَةً ]
(And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) meaning, they will be stretched out to the extent of the surface (of the earth) and the earth will change into something else other than the earth.
(And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) meaning, they will be stretched out to the extent of the surface (of the earth) and the earth will change into something else other than the earth.
Again, there are no such guarantees and confirmations, only speculations.
Just because the root word means that, doesn't mean that the derived word means the same, right? Again, one should be careful with this tafsir. Alternatively consider Ibn kathir's:
Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat,
[فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ ]
(Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said,
[لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ ]
(There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning,
[اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ]
(Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47),
[سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ ]
(A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2),
[وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ]
(And on the Day He will say: "Be!'' -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of
[كَاذِبَةٌ]
(Kadhibah) Muhammad bin Ka`b said: "It will certainly occur,'' while Qatadah said, "It shall not be discontinued, taken back or aborted.
Again a tricky tafsir which relies on leniency of personal interpretation. again consider the alternative:
Ibn Kathir:
Allah's statement,
[خَافِضَةٌ رَّافِعَةٌ ]
(Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas:
[خَافِضَةٌ رَّافِعَةٌ ]
(Bringing low, exalting), "It made the near and the far hear it,'' while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it.'' Ad-Dahhak and Qatadah said similarly.
[خَافِضَةٌ رَّافِعَةٌ ]
(Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas:
[خَافِضَةٌ رَّافِعَةٌ ]
(Bringing low, exalting), "It made the near and the far hear it,'' while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it.'' Ad-Dahhak and Qatadah said similarly.
Agin you're jumping to conclusions assuming that only an astroid could shake earth.
Ibn kathir:
Allah said,
[إِذَا رُجَّتِ الاٌّرْضُ رَجّاً ]
(When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:,
[إِذَا رُجَّتِ الاٌّرْضُ رَجّاً ]
(When the earth will be shaken with a terrible shake.) it means "Violently shaken.'' Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents.'' This is like Allah's saying:
[إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا ]
(When the earth is shaken with its earthquake.)(99:1) and,
[يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ ]
(O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1).
Not only asteroids can cause earthquake, another doggy tafsir.
Ibn Kathir:
Allah said:
[وَبُسَّتِ الْجِبَالُ بَسّاً ]
(And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them,
[كَثِيباً مَّهِيلاً]
(A heap of sand poured out.)(73:14).''
[وَبُسَّتِ الْجِبَالُ بَسّاً ]
(And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them,
[كَثِيباً مَّهِيلاً]
(A heap of sand poured out.)(73:14).''
Again your interpretation is not exclusive, many other dooms-day-scenarios could cause all these effects, there's no reason to believe that one explanation is more likely than the other, so for a safer tafsir; Ibn Kathir:
Allah's saying:
[فَكَانَتْ هَبَآءً مُّنبَثّاً ]
(So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind.'' Al-`Awfi reported from Ibn `Abbas about Allah's saying:
[فَكَانَتْ هَبَآءً مُّنبَثّاً ]
(So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly.'' `Ikrimah said, "The floating dust particles that the wind scatters all around,'' while Qatadah said,
[هَبَآءً مُّنبَثّاً]
(floating particles), "Like the dry parts of trees that the wind scatters all about.'' This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection.
[فَكَانَتْ هَبَآءً مُّنبَثّاً ]
(So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind.'' Al-`Awfi reported from Ibn `Abbas about Allah's saying:
[فَكَانَتْ هَبَآءً مُّنبَثّاً ]
(So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly.'' `Ikrimah said, "The floating dust particles that the wind scatters all around,'' while Qatadah said,
[هَبَآءً مُّنبَثّاً]
(floating particles), "Like the dry parts of trees that the wind scatters all about.'' This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection.
Well since this builds on your previous assumption that the dust was indeed generated partially by an asteroid and partially by volcanic eruptions, your follow up is equally flawed. again it could be from that, or it could be from something completely different, We simply cannot know.
The remainder of the powerpoint is simply classical tafsir which is neutral and doesn't strengthen or weaken the asteroid-theory.
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