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Surah Takaathur (102: 5-6)
At-Takathur – 102:5
Arabic
كَلَّا لَوۡ تَعۡلَمُونَ عِلۡمَ ٱلۡيَقِينِ
At-Takathur – 102:6
Arabic
لَتَرَوُنَّ ٱلۡجَحِيمَ
At-Takathur – 102:7
Arabic
ثُمَّ لَتَرَوُنَّهَا عَيۡنَ ٱلۡيَقِينِ
Is the meaning of these aayaat:
No! If you only knew with the certainty of knowledge- you would’ve seen hellfire (figuratively you would’ve went so certain it would be as if you had seen it which means you would not compete so much). Then (in the afterlife) you will see it (also with) the certainty of the eye.
Or
No! If you only knew with the certainty of knowledge that you will seen hellfire (you would not be competing so much). (You would’ve known) that you would see it with your very eyes!
Is it a figurative sense of ‘seeing’ hellfire or just the ‘ilm that you will see the fire?
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4 Replies
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Surah Takaathur (102: 5-6)
updated 4 years, 1 month ago
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كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ (٥) لَتَرَوُنَّ الْجَحِيمَ (٦) ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ (٧) ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)
You would never have been heedless to it;[11] never indeed, had you known that you would surely see the fire of Hell,[12] then [known that] you would observe it by the certainty of sight, then you would certainly be questioned about all these favours [of the world] on that day.[13] (102:5-8)
(Excerpt from Quranic Exegesis: Javed Ahmed Ghamidi)
(Translated by Dr. Shehzad Saleem)
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[11]. The words لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ occur ahead. They occur with the particle لَوْ . This parenthetical expression is actually the answer to the conditional clause (apodosis) of this particle which the Qur’an has suppressed as a requisite of eloquence. Till the end of the surah, all verses are governed by this particle. There are many instances in the Quran in which the apodosis is suppressed where it is clearly understood to have been present.
[12]. Ie., knew in the light of the arguments in favour of reward and punishment drawn from the world inside and outside man and which have been stated by the Qur’an that one day Hell will be encountered. It is evident from this that intellectual arguments can only make us reach a certain reality by reflecting on the arguments that lead to it (‘ilm al-yaqin). As far as observing a reality is concerned (‘ayn al-yaqin), this will only be possible in the Hereafter, as is specified by the verse ahead.
[13]. A natural obligation a person owes to these favours is that he be held accountable for them. Imam Amin Ahan Islahi writes:
… A person’s eyes, ears, heart, brain, and indeed all his organs and limbs are a blessing of God. Similarly, all the latent and apparent skills and abilities that he has been blessed with, as well as all his means and resources are a gift of God. It is the natural right of these blessings that God should be thanked for this bestowal, and that they should be used within the limits prescribed by Him. At the same time, a person must not become so possessed with them that he actually starts worshipping them, forgetting the real Creator. Those who commit such excesses will be severely dealt with on the Day of Judgement. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 9, 525)
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Is my second interpretation correct then?
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I am having trouble in understanding both of your interpretations.
But the crux of the matter is, ‘if you’d truly believed from all the available evidence that there will be such a day of judgement and you would eventually see hell fire with your own eyes on that day and will be held accountable for your deeds, then surely you wouldn’t have been that much heedless to this message’.
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