The Explanation of Verses:

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Naseer- Niman Naseer- Khairol NasireenHaseeb- Sari-ol-Hisaab- Asra-ol -Hasibeen- Sari-ol- I’qaab- Shadeed-ol- I’qaab

The word Haseeb is derived from Hisaab. Maqayis-ol-Loghata has given many meanings for it like, to count, and to help.

“Husban” is a small pillow or a cushion. Ahsab means Xeroderma but according to Kitabot-Tahqeeq they all revert to the same meaning. And that is to reach an object through the information about something. Since counting them is also a source, so helping them will also be considered a necessary conclusion. This is the reason it has been used for this meaning.

“Hasab” means to have ancestors who can be remembered and discussed. The term “Ahtisab” will mean to leave the accounting to God and ask for His reward.

When “Husban” is taken as the attribute of God then according to Shaykh Suduq in Tawhid it will one of the three meanings mentioned below:

He is God who is aware of the numbers of all things that exist and is aware of them totally.

He is God who will take the account of His subjects on the Judgment Day and will give them punishment or rewards.

He is God who is sufficient for the affairs of all men. (1)

But from Qura’n we learn that it means the accounting on the Day of Judgment because this has been mentioned in four places in it and this is what it means in three of them.

It is now clear that the meaning of “Sari’-ol-Hisaab is close to the meaning of Isra-ol-Hasibeen. The commentators have given various meanings for the latter:

According to Tafsir Qartabi it is because His accounting is not dependent on thoughts. (2)

Aloosi in Ruhul Ma’ani says the accounting of all the beings will be done in a short time even the accounting for one will not neglect the accounting for another. (3)

The elder commentator Tabrisi all also confirmed the same meaning in Majmaul Bayan.

There very good interpretations in the Hadiths also. Amirul Mumineen is reported to have said: Just as God gives sustenance to all at one time so will be take the account for all at one time. (5)

Second Hadith:

God will take the account of all creations in a moment. (6)

Third Hadith:

God will take the account of all beings in the time it takes to milk a goat. (7)

The commentators have also mentioned similar interpretations but the truth is that no one has reached the truth behind this term. We should truly say that God does not have the need to judge or take account because all the humans will gather together in presence at the same time in the same place.

The interesting thing is that in this computer age where millions are accounted for in a moment tells us how far this thing has developed. When human beings can do this in moments then we should consider how fast wills God whose powers are unlimited and whose knowledge has no boundaries will judge people.

As we have said in Tafsir Namuna that the signs of the deeds remain and grow and this itself is a great source of accounting. It is just like the meter in the workshop which adds every production deed that is performed. The meters in motor cycles, and cars also keep account of the miles the vehicle has traveled and you only have to look at it to know. There is no need for any accounting because the account is visibly clear to you.

So on one side is God’s unlimited knowledge and his authority on all that exists and on the other the signs of the deeds and their collection which in turn results in being judged in a fraction of a moment.

These attributes, ( Haseeb- Sari-ol-Hisaab- Asra-ol -Hasibeen- Sari-ol- I’qaab- Shadeed-ol- I’qaab) warn all of us human beings that :

We should remember even our smallest mistakes and believe that he will take account of it all for nothing good or bad is hidden from Him and there is no scope of mistakes with Him. The judgment will be over in less than a moment in the Great Qiyamah. Man is being taught to keep an account of all his deeds and he should not commit unwarranted deeds and mistakes.

The origin of the word “Aqaab” is “A’qib” which means the soles of the feet and is used at the end of things but Maqayis-ol-Lughata has mentioned two meaning for “A’qib”: First is the advent of one thing after another. And second is height, force, and hardships (that is why Aqba is taken to mean a neck)

The punishment for wrong doing is called “Aqaab” because the punishment comes after the wrongful deed is done. Children are also called ‘Aqaab” because they come after their forefathers.

A bird is so called because it swoops down fast on its prey.

Anyway when the term is used for God it will not have the normally meaning connected with the laws but will be taken to mean that it is a connection between the worldly life and the hereafter and no criminal will be safe from it and no authority can match his authority.

God can destroy an entire city for its sins in a moment, the wrongdoers are stoned and sometimes the waves of the sea are ordered to drown the entire army of the Pharaoh in a moment and make them food for fishes. Sometimes the tornados are ordered to root out the sinners with their great palaces and throw them somewhere else. Some times the fabulous birds are ordered to bomb an army with pebbles chase it away from Ka’ba and destroy it and turn its elephants into chewed chowder.

Some times the rain is ordered to pour down and the geysers are ordered to burst forth from the ground and soon the earth is covered with water and there is nothing but the Ark a as refuge for the pious and righteous people is the only thing left standing. Yes God in his right is the “great punisher”.

This attribute warns all those who neglect their sins and consider them something trivial, oblivious of the result and they become vain against the bounties and gifts of God. Yes He is the most merciful but only when mercy is needed and He is the severest Reckoner but only when punishment is imperative. Lord! Give us refuge with yourself and free us from the severity of the punishment. We are aware of our sins and submit totally and humbly with great humility begging your forgiveness.

 


 

1. Tawhid of Suduq page 202 and Misbah Kafa’mi page 324
2. Tafsir Qartabi vol. 4 page 2443
3. Ruhul Ma’ani vol.7 page 154
4. Majmaul Bayan vol. 2 page 298 Surah Baqarah 202
5. Majmaul Bayan vol. 2 page 294
6. Tafsir Majmaul Bayan vol. 2 page 1298 Baqarah 202
7. Majmaul Bayan vol. 3 page 313 , Ruhul Ma’ani vol.7 page 154
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