Bismillah-ir-Rahman-ir-Rahim.

In the Name of Allâh, the Most Beneficent, the Most Merciful. All the praises and thanks be to Allâh, the Lord of the 'Alamîn . The Only Owner of the Day of Recompense. You (Alone) we worship, and You (Alone) we ask for help. Guide us to the Straight Way. The Way of those on whom You have bestowed Your Grace , not (the way) of those who earned Your Anger, nor of those who went astray .

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81: (Al-Takwir)- Folding up

(The Folding Up)Number of Verses: 29

Sūra al-Takwīr (Arabic: سُورَة التَکْویر) or Sūra Kuwwirat (Arabic: سورَة کُوِّرَت) is the eighty first sura of the quran. It is a makki surah of the Qur'an in the thirtieth of the Qur'an. The word, "al-takwir", literally means to be convoluted and darkened. The title comes from the first verse of the sura. Sura al-Takwir is about the signs of the resurrection, the happenings on the day of the resurrection, the greatness of the Qur'an, and its influence.

A well-known verse of this sura is its ninth verse concerning the tradition of burying baby girls alive during the age of ignorance period, asking "for what sin she was slain?".

According to some hadiths, if one recites Sura al-Takwir, God will protect him or her against shames when the record of their actions is opened on the day of resurrection.

This Surah is among the Meccan Surahs and there is a variety of evidence to verify this fact. For instance, the Surah denotes that the enemies of the Prophet (S) called him mad and this treatment used to happen in the early periods of his prophecy in Mecca, when his enemies did not take his statements seriously and were quite careless about them.

This Surah can be divided into mainly two themes:

The first theme is pointed out in the beginning verses of the Surah; those which contain the signs about the Hereafter and the occurrence of some great changes regarding the end of this world and the beginning of the Next World; the Resurrection.

The second theme is in a mystical passage showing how the Great Qur'anic Revelation was true, and was revealed through the angel Gabriel, and which has a remarkable effect on man's soul for his spiritual guidance. This part is accompanied by some enlightening oaths; full of meaning.

There are many traditions narrated about the importance of this Surah and studying it, such as a tradition from the Prophet (S) that says:

"He who studies Surah Takwir (The Folding Up) will be saved by Allah from being exposed to shame when the book of deeds will be laid open."

Another tradition from the Prophet (S) says:

"He who wishes to look at me on the Day of Judgment, should study Surah Takwir (The Folding Up)".

The tradition has also been narrated in another form, which says:

"He whose looking at the Hereafter makes him glad (as if he sees it), studies Surah Takwir (The Folding Up), 'Infitar ' (Cleaving Asunder), and 'Inshiqaq ' (The Rending Asunder)."

(Since, in these Surahs, the signs of the Hereafter are illustrated so clearly that the reciter of them feels that the scene of the Hereafter is in front of him).

It is narrated that the Prophet (S) was asked why he had grown old so early and he answered:

"Hud, Waqiah, Mursalat and Naba' made me old".

(The reason is that the horrible events of the Hereafter are so clearly illustrated in them that it makes every conscious person prematurely old).

It is also narrated from Imam Sadiq who said:

"He who studies Surah 'Abasa and Takwir will be with the Mercy and Grace of Allah in the eternal Heaven and this is easy for Him when He wills."

The items mentioned in this narration vividly show that the goal, by recitation, is to produce knowledge, faith, and action in the reciter.

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Benefits

This 'makki' Surah has 29 ayaat. The Holy Prophet (S) said that the person who recites this Surah will be happy on the day when the book of deeds of people will be opened. Whoever wishes that Allah (S.w.T.) should show him His Mercy on the Day of Judgement should recite this Surah.

Recitation of this Surah is especially good for the eyes. It improves vision and removes any ailments of the eyes.

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Lessons

This sūrah portrays the horrors of the Day of Judgement mentioned in the previous two sūrahs – 'Abas and Nāzi'āt – by the names tāmmah and sākhkhah. The effects of this horror and fright on the heavens and the earth and on the objects between them as well as on the world around man and that within him are portrayed. Such is the potent manner of this portrayal that if a person has a discerning mind he can see all that is today concealed from his eyes but will one day be revealed to him.

The disbelievers of the Quraysh are then addressed and told that they should pay heed to the warnings of the Qur'ān about this day and prepare for it. The Qur'ān is from God and He has revealed it to His Prophet through His most trustworthy and favoured angel. If they are rejecting it by considering it to be the work of poets and soothsayers, then they should remember that they will not be able to harm neither God nor His Prophet (sws); this attitude will only lead them to their own doom. A messenger is only responsible to remind people of this day. After this, it is up to people to accept or reject it. They should also remember that only those people will be blessed with the urge to profess faith in this Book who truly value and honour the truth. This is an established practice of God and there can be no change in it.

Analysis of the Sūrah

In the first six verses of the sūrah, the circumstances which will arise before the dead are brought back to life are depicted.

Verses (1-3): What will befall the great and grand things of this world like the sun, the moon and the mountains is portrayed.

Verses (4-6): The manner in which each and every thing on this earth will only be concerned about its own self is briefly mentioned. The most cherished and favourite of things will be abandoned. Fearing the tempestuous seas, wild beasts from various forests and burrows will gather together. The lion and the deer will be near one another but except for the common calamity they would be encountering, their sense will register nothing else.

After this, in the next eight verses circumstances which will arise after the dead are brought back to life are portrayed.

Verses (7-14): People will be categorized on the basis of their beliefs and deeds and the innocent and oppressed will be delivered justice; the accounts of people will be unveiled; the heavens will turn red and Hell will be ignited further; Paradise will be brought near those have become entitled to it and each person will see what he has brought before His Lord.

Verses (15-18): Falling stars and the advent of dawn after night bear witness that the Qur'ān is not of the genre of ludicrous chants of the soothsayers. It has been brought down by a grand angel of God who is regarded very powerful and honourable by Him; all angels obey him and he is very trustworthy and dependable.

Verses (22-26): The rejecters of the Qur'ān are warned that the person who is reciting it out to them is not a mad or frenzied person; he is a messenger of God and a very sensible person; his claim of meeting an angel is based on reality; he has seen that angel in the open horizon; he is not greedy of the unseen; the revelations which come to him are involuntary and are from God. Foolish are the people who regard these revelations to be the discourse of the accursed Satan and are denying the warnings they give.

Verses (27-29): Another warning is sounded to the disbelievers that if they continue with their stubborn behaviour, they will neither be able to harm the Almighty nor His Prophet (sws) and will only call for their own doom. The discourse which is being recited to them is a reminder; it is up to them to benefit from it or not. Neither is it the responsibility of God to force it upon them nor is it the practice of God to force them to accept it. Only the hearts of those people will welcome this divine word who have the courage to adopt the right path and this courage will only find roots in those who according to the practice of God are worthy of it.

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Hadiths

A narration, on the commentary of these verses, denotes that Amir‑al‑Momineen (as) said:

"They are five stars: Saturn, Jupiter, Mars, Venus and Mercury."

"And (by) the night when it ends."

The term /'as'as/ is based on /'as'asah/ which originally means 'pale darkness' and since darkness is lesser at the beginning and at the end of the night this word is used for the coming and going of night, and that is why, in Arabic, 'he who goes round by night to keep watch', is called /'asas/.

Although, as was mentioned before, the term has two quite opposite meanings, here, and by the evidence of the next verse, it means the end of night.

In fact, it is similar to the oath mentioned in Surah Muddathir, No. 74, verse 33:

"And by the Night as it retreateth."

Night is one of the great gifts from Allah, and it is both the cause of man's spiritual and bodily tranquility, as well as an adjustment for the Sun's heat and, consequently, the continuation of vitality in living creatures.

The emphasis put on 'the end of night' may be for the reason that night moves toward light and brightness and it is the best time for praying to and the worshipping of Allah. Dawn, in this world, is the beginning of movement and struggle for living creatures.

"And (by) the morning when it breathes."

What an interesting analogy! Morning resembles a living creature whose first breath is dawn and blows vitality into all creatures, as if it had been captured in the grip of night and now with the first glow of day, becomes free and breathes.

This sense is similar to what is mentioned in Surah Muddathir, No. 74, verse 34 which occurs after the oath to the night, which says:

"And by the Dawn as it shines forth."

It is as though the gloom of night like a veil, has fallen on the face of morning which is removed now, at dawn, and the morning's glittering face, which is a sign of life, is shown to all in this world.

In the next verse, what all these oaths are for is mentioned:

"Surely it is the word of a gracious Messenger."

This verse is an answer to those who accuse the Prophet (S) by saying that the Qur'an is from him; not from Allah.

In this verse and the following verse there are five characteristics mentioned for Gabriel, the courier of Allah, which are necessary, indeed, for any qualified messenger.

The first attribute of Gabriel is that he is 'gracious' which shows his worthiness. Verily, he is a worthy creature with Allah, the Great.

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