27. Surah An-Naml

بَلِ ادَّارَ‌كَ عِلْمُهُمْ فِي الْآخِرَ‌ةِ ۚ بَلْ هُمْ فِي شَكٍّ مِّنْهَا ۖ بَلْ هُم مِّنْهَا عَمُونَ ﴿66﴾ Rather, their knowledge failed in the matter of Hereafter. Rather, they are in doubt about it. Rather, they are blind to it. 27:66. There are different recitations for the word اِدّٰرَکَ (iddaraka) and their meanings are also different. Those who are interested should refer to different commentaries for the details. It is enough to understand here that some commentators have taken it to mean "completion" and have explained the verse thus: "Their knowledge and understanding will be completed in the Hereafter", because then the truth about every thing shall be laid bare. But knowledge of truth at that time will be of no avail, because they had been contradicting the Hereafter in the world. But some other commentators have taken the word in the meaning of 'having failed' and 'hating been lost'. The sense in this case would be that their knowledge about the Hereafter was lost, and they could not understand what it was.

Commentary By describing Allah's omnipotence through different examples in the earlier verses, the reality of the Hereafter and the rational possibility of resurrection of the dead has been established. There is no logical ambiguity in that. Its definite occurrence is confirmed by the sayings of the prophets and the divine books that were revealed to them. Authenticity and establishment of any information is based on the veracity of the courier or the narrator. In this verse it is stated that the informant of this news is the Holy Qur'an whose authenticity and truthfulness is beyond any doubt or contradiction. So much so that in matters in which the scholars of Bani Isra'il had differed strongly and could not resolve them, the Qur'an has given them evaluated verdict to follow for correct judgment. It is but obvious that in matters where there is difference of opinion among the scholars, the only competent authority to overrule is the one who is superior in knowledge and status. Therefore, it is established that Qur'an is an authentic informant. After this the Holy Prophet ﷺ was consoled that he need not be despondent over their antagonism. 'Allah Ta’ ala is to make judgment Himself in his case. He should have faith in Allah, because Allah's help and aid is with the truth. And there is no doubt that he is on the right path'. (Verse 79).

Commentary It was the demand of love and affection the Holy Prophet ﷺ had for all human beings that he should save them all from the fire of jahannam by making them accept the message of Allah. It used to hurt him a lot if someone did not accept it. He used to feel as if someone's children were proceeding toward the fire by not heeding to the advice of his parents. Therefore, Qur'an has adopted different expressions to console him at many places. One such advice was contained in the sentence وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُن فِي ضَيْقٍ مِّمَّا يَمْكُرُ‌ونَ (And do not grieve for them, and do not be straitened because of what they plan - 27:70) which has appeared in the earlier verse. In the above verse he has been consoled in a slightly different manner, that his job was only to convey the message of truth, which he had done admirably. If someone had not accepted this, it was not his fault or deficiency. So, he need not worry and be despondent. Rather it is their own fault that they have lost their sense of direction. Qur'an has described the loss of their sense of direction by presenting three examples. First, that they were like dead bodies in the matter of acceptance of truth, and thus cannot take any one's advice to their advantage. Second, that they were like the deaf man who does not wish to hear anything, rather they turn their back and go away if someone tries to give them any advice. Third, that they were like the blind that cannot see even if someone tries to show them the path. After providing these three examples it is said:

إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِآيَاتِنَا فَهُم مُّسْلِمُونَ You can make no one listen (to you) except those who believe in Our verses, then submit themselves (to Allah). 27:81. It is very clear that in the subject under discussion it is not purported to make the voice reach the listener, but what is intended here is that what is conveyed should be beneficial to the addressee. The Qur'an has defined the audition as non-audition if it is not beneficial from the objective point of view. This point is elaborated at the end of the verse where it is stated that you can cause to hear only those who are willing to believe. Should it mean to make them hear only, then the statement of the Qur'an would have been contrary to facts and observations, because there are many undeniable proofs that divine message was conveyed to the disbelievers, which they not only listened but also answered to reject. It is therefore, quite clear that here causing to hear means the under-standing which is beneficial. Then by calling them as dead bodies, it is further emphasized that you cannot make them realize the truth, because even if the dead, could hear and wish to accept the truth, it would not be to their avail. The dead have passed through the worldly life, where faith and good deeds did matter. After the death, both in Barzakh and the Hereafter, all infidels and disbelievers would wish for faith and righteous deeds, but then it would be too late. This statement of the verse does not bear out that the dead cannot hear. In fact this verse is silent on the subject of hearing by the dead. This subject needs separate study which follows: Can the dead persons hear? The issue, whether the dead can hear or not, was one of the subjects on which the exalted companions of the Holy Prophet ﷺ had different points of view. Sayyidna ` Abdullah ibn ` Umar ؓ has declared the hearing of the dead as established, but Sayyidah ` A'ishah ؓ has negated this understanding. Because of this difference of opinion there are two groups among the companions and the tab an (generation next to them). Some believe that the dead do hear, while others deny it. This subject is mentioned in the Qur’ an at three places. One is the same as referred above in Surah An-Naml. The other is in Surah Ar-RUm with almost similar wordings, and in Surah Al-F atir it has appeared with these words وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ‌, that is, ` You cannot cause those who are inthe graves to hear'. It is worth noting in all the three verses that none of them has declared that the dead cannot hear. The expression used in each one of the three verses is that 'you cannot cause them to hear'. The consistent expression used in all the three verses seems to be a clear indication that the dead may have the ability to hear but we cannot cause them to listen to us. As against these three verses, another verse relating to martyrs reveals that they are bestowed with a special type of life in their graves. In this special life they also get food and are conveyed good tidings from Allah Ta` ala about their dear ones . The verse reads as: وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّـهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَ‌بِّهِمْ يُرْ‌زَقُونَ ﴿169﴾ فَرِ‌حِينَ بِمَا آتَاهُمُ اللَّـهُ مِن فَضْلِهِ وَيَسْتَبْشِرُ‌ونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿170﴾ And never take those killed in the way of Allah as dead. Rather they are alive, with their Lord, well-provided, happy with what Allah has given them of His grace; and they feel pleased with the good news, about those who after them could not join them, that there shall be no fear for them, nor shall they grieve. (3:169-170) This verse corroborates that even after death some intellect and perception may be left behind in the human spirit. Rather in the case of martyrs there is a hint that such a thing does happen. As for the argument that this position relates only to the martyrs, to whom the verse refers, and not to the ordinary dead, its answer is that at least it tells that after death some intellect and perception and understanding of the world may be left behind in the human spirit. The way Allah Ta` ala has bestowed upon martyrs the honour of maintaining the connection of their spirits with their bodies and graves, He can also grace the other dead with th same ability. Sayyidna ` Holy Prophet ﷺ ، holds the view that dead do hear. This view is based on a Sahih Hadith, which is reported by Sayyidna ` Holy Prophet ﷺ . It is as follows: مَا من احد یمر بقبر اخیہ المسلم کان یعرفہ فی الدّنیا فیسلّم علیہ اِلّا ردّ اللہ علیہ روحہ حتی یرد علیہ السّلام (ذکرہ ابن کثیر فی تفسیرہ مصححا عن ابن عمر ؓ ` When a person passes by the grave of a Muslim brother whom he knew when he was alive and he offers salam to him, Allah Ta` ala returns his spirit into his body, so that he may return the salam'. (Ibn Kathir, declaring it as Sahih) This also proves that when a person visits the grave of a Muslim brother and offers him his salam, the dead listens to his salam and answers back. It happens like this that Allah Ta` ala returns the spirit of the dead back to this world momentarily. It confirms two points. One, that dead can hear, and second, that their hearing and our causing them to hear is not in our control, but is dependent entirely on Allah's will. Whenever He wills, they can hear and whenever He does not will, they do not hear. The above referred hadtth has made it clear that Allah Ta` ala is gracious to let the dead hear the salam of a Muslim brother, and also grants him privilege to answer back. But for any other situation or utterance it is not known whether the dead can hear or not. The research carried out by Imam Ghazzali and Allamah Subki also corroborates that it is established by this Qur'anic verse and Sahih ahadtth that under certain conditions the dead do hear the utterance of the living, but it is not known whether every dead person hears the utterance at all times of all those who are living. This also makes the Qur'anic verse and narrations on the subject comparable. It is quite possible that the dead could hear the utterance of the living at certain times and could not hear at others. This is also possible that they may hear the utterance of some and do not hear of others. Yet there is another possibility that some dead could hear and others could not. It is also established by the verses of Surahs An-Naml, Ar-Rum and Fatir that it is not under the control of human beings to cause the dead to hear; rather it rests with Allah alone to make them hear whenever He wills. Therefore, where it is established by the Sahih ahadith that the dead did hear, we should believe it; and where it is not established, both the situations are possible . Hence, we should neither accept nor deny it. For further details of the subject, my treatise on the subject may be consulted. This treatise is in Arabic and is included in Ahkam-ul-Qur'an.

Commentary The nature of the beast coming out of the earth, and its time and place It is reported in Musnad of Ahmad on the authority of Sayyidna Hudhaifah ؓ that the Holy Prophet ﷺ said that the Doomsday would not come until you witness ten signs of it. They are: (1) Appearance of the sun from the west. (2) Dukhan (Smoke). (3) Dabba-tul-ard, i.e the beast coming out of the earth (4) Coming out of Ya’ juj and Ma’ juj. (5) Descent of Sayyidna ` Isa (علیہ السلام) . (6) Dajjal. 7, 8, 9) Three lunar eclipses together - one in the west, second in the east and the third in the peninsula of Arabia. 10) A fire, that will emerge from the Gulf of Aden and drive every one towards the plain of mahshar; wherever people will stop for the rest at night, the fire will also stop there, and will drive them again the next day. (Muslim, Tirmidhi) This hadith has informed us of the emergence of such an animal close to Doomsday that will talk to human beings. The Tannin of the word Dabbah indicates that this animal will be extra-ordinary. This animal will not be born by the normal way of propagation; instead, it will emerge from the ground all of a sudden. There is an allusion in this hadith that the emergence of this animal would be one of the very last signs, after which the Doomsday will follow soon. Ibn Kathir has reported in a lengthy hadith on the authority of Sayyidna Talhah ibn 'Umar through Abu Dawud Tayalisi that this beast will emerge in Makkah from the mount of Sara, and after cleaning the dust from its head will reach at a point between the Black Stone (Al-Hajar-al-Aswad) and the Station of Ibrahim (Magam Ibrahim). Seeing this creature , people will start running helter-skelter. Only one group of people will stay behind. Then the beast will make their faces glitter like stars. After that it will go out in the world, and put a sign of infidelity on the face of every infidel. No one will be able to get out of its grasp. It will recognize every believer and the infidel (Ibn Kathir). And Muslim Ibn Hajjaj has reported on the authority of Sayyidna ` Holy Prophet ﷺ that he had heard the Holy Prophet ﷺ saying, which he did not forget, that among the last signs of the Doomsday the first would be the rising of the sun from the west, and after that Dabbah would come out. Out of the two signs whichever appears first, the Doomsday will follow soon. (Ibn Kathir) Shaikh Jalaluddin Mahalli (رح) has said that after the appearance of Dabbah the obligation of inviting others to good deeds and forbidding them from the evils will cease to apply, and no infidel would convert to Islam after that. This statement is inferred from many ahadith and the statements of Sahabah. (Mazhari). Ibn Kathir has related many a things about the appearance and activities of Dabbah, most of which are not trustworthy. Therefore, only that much should be trusted and believed which is contained in the Qur'an and authentic ahadith. Anything beyond that should be discarded, as it is neither of any value nor benefit. As for the question as to what this Dabbah will converse with people, some commentators are of the view that it will communicate what is stated in the Qur'an, that is أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ (that the human beings did not believe in Our verses). It will communicate the message on behalf of Allah Ta` ala that ` Many did not believe Our verses before this'. It would mean that now the time has come that every one would believe, but then it would be too late, because it would not be acceptable then. Sayyidna Ibn ` Abbas ؓ ، Hasan Al-Basri, Qatadah رحمۃ اللہ علیہما ، have reported, which is corroborated by a narration of Sayyidna also, that the Dabbah will converse with people normally, as people do among themselves (Ibn Kathir).

Commentary (and they will be kept under control - 27:83), The word used here is derived from Waz', which means to stop. The sense here is that the people in front will be stopped, so that those left behind could catch up. Some have taken the word Waz' in the sense of 'pushing'. Hence, it would mean that they would be pushed while being brought to their stand. وَلَمْ تُحِيطُوا بِهَا عِلْمًا (while you did not comprehend them with knowledge - 27:84). There is an allusion in this verse that falsifying the message of Allah Ta` ala is by itself a great sin, especially when one falsifies it without giving any consideration or thought, then the crime is doubled. This has brought to light that if an issue or subject is duly considered and thought over, and yet one could not get to the truth, in that situation the intensity of the crime is reduced. Nevertheless, the denial of the existence of Allah and His Oneness would not save any one from infidelity and adoption of the wrong path, and would thus lead to perpetual torment. It is because they are such self-evident matters that any mistake of judgment is not allowed in them.

وَيَوْمَ يُنفَخُ فِي الصُّورِ‌ فَفَزِعَ مَن فِي السَّمَاوَاتِ (And [ remember ] the day when the Horn will be blown; so all those in the heavens and the earth will be in panic - 27:87). The word فَزِعَ faza' means being nervous or perplexed. In another verse on the same subject the word فَزِعَ Fazi'a is substituted by صَعِقَ ` Sa’ iqa which means losing consciousness. If both these verses are taken to refer to the first blowing of the Sur (the Horn) then the total sum of the two words would be that, at the time of the blowing of the Sur, everyone will get nervous and perplexed initially, and then will lose consciousness, and ultimately will die. Qatadah and some other Imams of tafsir have taken this verse for the second blowing of the Sur, when all the dead will resurrect. Thus the meaning of the verse would be that all the dead would get up perplexed. Some have interpreted that Sur will be blown thrice. On the first blowing, everyone will get nervous and perplexed, which is called 'the blowing of فَزِعَ faza'. On the second blowing everyone will die, which is 'the blowing of صَعِقَ Sa` aqa. The third blowing will be the blowing for the resurrection, on which all dead will get up. But only two blowings are mentioned in the Qur'an and Sahih ahadith. (Qurtubi, Ibn Kathir). Ibn Mubarak has quoted Hasan al-Basri (رح) that the Holy Prophet ﷺ has said that there will be a forty years gap in between the two blowings. (Qurtubi) إِلَّا مَن شَاءَ اللَّـهُ (except such as Allah wills - 27:87). This exception is from Faza', which means panic and perplexity. The sense is that there will be people who will not be nervous at all at the time of resurrection. There is a hadith reported by Sayyidna Abu Hurairah ؓ that these people would be the martyrs. At the time of second life on resurrection they will not get nervous. (This is a Sahih hadith according to Ibn al-` Arabi - Qurtubi). Sayyidna Said ibn Jubair ؓ has also said that the exception applies to the martyrs, who will assemble around the ` Arsh wearing their swords. Quashiri has observed that prophets are the very first included among them, because they have the status of martyrs also, and their position as prophet is still higher. (Qurtubi) The following verse will appear later in Surah Az-Zumar: وَنُفِخَ فِي الصُّورِ‌ فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْ‌ضِ إِلَّا مَن شَاءَ اللَّـهُ For the Trumpet shall be blown and whosoever is in the heavens and whosoever is in the earth shall swoon, save whom Allah wills - 39:68. This verse tells us that when the Horn will be blown, all those in the heavens and the earth will get unconscious, and then die. Here also an exception is made, which according to one hadith is meant for six angels, namely Jibra'il, Mik` ail, Israfil, Malakul-Maut and Hamalatul- 'Arsh, who will not die by the blow of Sur. Later, they will also die, as explained in the hadith. Those who have held that Faza' and Sa'aqa both relate to the same blowing, they have taken the exception, here as well, for the special angels, like Surah Az-Zumar. But those who have held that Faza' and Sa'aqa relate to two different blowings, they interpret the exception in the present verse as referring to the martyrs, as explained above.

وَتَرَ‌ى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ‌ مَرَّ‌ السَّحَابِ And you see the mountains (at present) taking them as fixed, while they will fly like the flight of clouds - 27:88 The word تَرَ‌ى in the beginning of this verse is used in Arabic for both present and future tense. Therefore, it can be translated as "You see" or as "You will see". In the latter case, the verse would be referring to the mountains as they will appear on the Doomsday. The sense in that case will be that the mountains will be uprooted and blown like clouds, which though would appear stationary to the onlookers, but in reality will actually move swiftly. When huge bodies, whose beginning and end is not visible to the eyes, move in any direction, one does not perceive their movement, no matter how swiftly they move. They look like stationary objects, although they are moving. One could experience this while looking at a mass of cloud hanging overhead. One discovers their movement only when they move out so far away that a part of the sky is left bare towards the horizon. Based on this principle, the verse means that the mountains will seem, on the Doomsday, as if they are fixed, but it will be an illusion for an onlooker, because in reality they will be moving. Most of the commentators have interpreted this verse in this manner. The other interpretation is based on regarding the word "tara" as a verb in the present tense and translating it as,"You see" instead of "You will see". In this case, the verse is referring to the present state of the mountains, as they look stationary, and an ordinary onlooker thinks that they will remain fixed forever and will never move from their place, but on the Doomsday they will be floating like clouds. This interpretation is adopted by Maulana Ashraf Thanawi (رح) (and on that basis the verse is translated above as "You see" ) Some scholars have pointed out that different conditions are described in the Qur'an about mountains on the Doomsday. The first condition is that of اِندکاک Indkak and earthquake, which will envelop all the mountains of the world إِذَا دُكَّتِ الْأَرْ‌ضُ دَكًّا (When the earth is ground to powder-89:21) or إِذَا زُلْزِلَتِ الْأَرْ‌ضُ زِلْزَالَهَا (When the earth is shaken with a mighty shaking - 99:1). The second condition is that their big rocks will become like carded wool وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountains shall be like plucked wool-tufts - 101:5). This will happen at the time when the sky will become like molten copper. Mountain rocks will go up like carded wool, and the skies will come down and meet them in the middle يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (Upon the day when heaven shall be as molten copper and the mountains shall be as plucked wool-tufts - 70:8-9). In the third condition the carded wool will no more remain a homogeneous body like rocks, but will turn into very fine particles وَبُسَّتِ الْجِبَالُ بَسًّا ﴿5﴾ فَكَانَتْ هَبَاءً مُّنبَثًّا (and the mountains crumbled and become a dust scattered - 56:5-6). In the fourth condition, the fine particles of mountain rocks will get dispersed يَنسِفُهَا رَ‌بِّي نَسْفًا (So, you say, "My Lord will blow them up totally (as dust) - 20:105). In the fifth condition, the fine particles of mountain rocks, which will engulf the land like cloud of dust will be driven up by the winds. This cloud of dust will cover up the whole world, and will appear stationary, although there will be swift movement in it like clouds تَرَ‌ى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ‌ مَرَّ‌ السَّحَابِ (And you see the mountains (at present) taking them as fixed, while they will fly like the flight of clouds - 27:88). Some of these conditions will take place at the first blowing of the Sur, and some after the second blowing, when the world will be made absolutely flat plain. There will be no caves or mountains left in the world, nor will there be any building or tree فَقُلْ يَنسِفُهَا رَ‌بِّي نَسْفًا فَيَذَرُ‌هَا قَاعًا صَفْصَفًا لَّا تَرَ‌ىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (20:105-107). (Qurtubi, Ruh ul-Ma ani) صُنْعَ اللَّـهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ An act of Allah who has perfected every thing. - 27:88 Sun' means skillful act, and 'itqan' means to make perfect and firm. Apparently this sentence is related to all the preceding subjects wherein Allah Ta` ala's omnipotence and marvelous creations are described, where the alteration of day and night is mentioned, and the blowing of Sur and resulting conditions of the Doomsday are related. It is to emphasize that all these situations should not amaze and astonish any one, because their Creator is not a man or an angel having limited knowledge and power, but the Lord of all the worlds. But if this sentence is read as referring only to the adjacent preceding sentence تَرَ‌ى الْجِبَالَ تَحْسَبُهَا جَامِدَةً (And you see the mountains (at present) taking them as fixed - 27:88) then it would mean that the phenomenon about the mountains, that they look stationary, whereas in reality they are moving, is not something astonishing, because all these happenings are not beyond the power of Allah Ta` ala, who is All Powerful.

مَن جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ‌ مِّنْهَا "Whoever will come with the good deed will have (a reward) better than that" - 27:89 This description relates to the situation that will take place after the Doomsday and the account taking. Here the word hasanah is purported for the kalimah of لا إله إلا اللہ محمد رسول اللہ (as explained by Ibrahim) or it is an expression of sincerity (as interpreted by Qatadah). Some have interpreted this to include complete submission. The sense is that every good deed will be recompensed by a reward better than the deed; but it should be remembered that a person's righteous acts could be considered as righteous only when he fulfills its first condition of having faith in Allah Ta` ala. Then he would get an award better than commensurable to his good deeds. It means that he would be graced with eternal bounties of the Paradise, and would escape from all troubles and torments for good. Some have interpreted that the word "better" means here that the reward of one good deed would be awarded from ten times to seven hundred times more. (Mazhari) وَهُم مِّن فَزَعٍ يَوْمَئِذٍ آمِنُونَ and such people will be immune on that day from any panic -27:89. Word Faza' is purported here for any big calamity or perplexity. Thus the meaning of the sentence is that, while living in this world, every pious person is scared of his fate in the Hereafter, and as a matter of fact, he should be scared in the light of Qur'anic verse إِنَّ عَذَابَ رَ‌بِّهِمْ غَيْرُ‌ مَأْمُونٍ (70:28). The torment of Allah is not something to be forgotten and set aside. It is for this reason that even the prophets, the companions, and saints were always frightened and daunted. But after the account taking on Doomsday those who would bring the hasanah (the good deed contemplated in this verse) with them would be free from all fear and grief, and will live forever in complete tranquility. (Only Allah knows best)

Commentary رَ‌بَّ هَـٰذِهِ الْبَلْدَةِ (the Lord of this city - 27:91). Majority of the commentators have taken the word o=ff "Baldah" (the city) for Makkah. Allah Ta’ ala is the Lord of all the worlds and the Lord of heavens and earth. Therefore, the particular mention of Makkah here is to show its revered splendor, and its respect and honour in the sight of Allah Ta a1a. Word Haram is derived from Tahrim, which means "to prohibit" and also means "complete respect and veneration", and because of this respect and veneration whatever special religious prohibitions are applicable to Makkah and its surrounding land are also included in it. For instance, whoever takes refuge in Haram is secured. It is not allowed to kill or take revenge from anyone in the Haram. Even hunting of animals and cutting of trees is not permitted in the precincts of Haram. These restrictions are enjoined in the verse وَمَن دَخَلَهُ كَانَ آمِنًا (and whoever enters there is secure - 3:97), while some of them have appeared in the beginning of Surah Ma’ idah. In addition, verse لَا تَقْتُلُوا الصَّيْدَ وَأَنتُمْ حُرُ‌مٌ (do not kill game when, you are in Ihram - 5:95) also includes this subject. اَلحَمدُ للہ Today on Shawwal 24, 1391 Hijrah the commentary of Surah An-Naml is complete. The Indian army has unleashed full-scale war against Pakistan since Shawwal 14, and its aeroplanes are pounding Karachi heavily. Bombs are being dropped regularly every night on civil population as well. There is a complete blackout at nights. The houses get jolted with the explosion of the bombs. But by the grace of Allah there was no break in the writing of this commentary. During the last ten days of war twenty pages of the commentary were written.