SURAH (23) AL-MU'MINOUN (AYA 81 to 118)

بَلْ قَالُوا مِثْلَ مَا قَالَ الْأَوَّلُونَ {23:81}

[Q23:81] Bal qaaloo misla maa qaalal awwaloon. 
[Q23:81] Nay, they say the like of what the ancients said:

[Q23:81] (Mereka tidak juga mahu berfikir) bahkan mereka berkata seperti yang dikatakan oleh orang-orang dahulu (yang ingkar); 

____________________________________________________________________________________________________________________________________________________

(23:81) Nay! These people say what their forefathers said before them.

قَالُوا أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ {23:82}

[Q23:82] Qaalooo 'a-izaa mitnaa wa kunnaa turaabanw wa 'izaaman 'a-innaa lamab'oohoon. 
[Q23:82] They say: What! When we are dead and become dust and bones, shall we then be raised?

[Q23:82] Mereka berkata: Adakah apabila kami telah mati dan kami menjadi tanah dan tulang, adakah kami akan dibangkitkan (hidup semula)?

Refer to the commentary of Rad 13:5 and Bani Israil 17:49.

____________________________________________________________________________________________________________________________________________________

(23:82) They say, "Shall we be raised up again, when we have turned into dust after death and become mere bones?

لَقَدْ وُعِدْنَا نَحْنُ وَآبَاؤُنَا هَٰذَا مِنْ قَبْلُ إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ {23:83}

[Q23:83] Laqad wu'idnaa nahnu wa aabaaa'unaa haazaa min qablu in haazaaa illaaa asaateerul awwaleen. 
[Q23:83] Certainly we are promised this, and (so were) our fathers aforetime; this is naught but stories of those of old.

[Q23:83] Demi sesungguhnya, kami telah dijanjikan perkara ini kami dan datuk nenek kami dari dahulu lagi; perkara ini hanyalah cerita dongeng orang-orang dahulu-kala. 

____________________________________________________________________________________________________________________________________________________

(23:83) We have heard many such threats and so did our forefathers before us. These are nothing but ancient tales". *77

*77 Their denial of the Life-after-death implied the denial of the powers and wisdom of Allah as well. 

قُلْ لِمَنِ الْأَرْضُ وَمَنْ فِيهَا إِنْ كُنْتُمْ تَعْلَمُونَ {23:84}

[Q23:84] Qul limanil ardu wa man feehaaa in kuntum ta'lamoon. 
[Q23:84] Say: Whose is the earth, and whoever is therein, if you know?

[Q23:84] Tanyakanlah (wahai Muhammad): Kepunyaan siapakah bumi ini dan segala yang ada padanya, kalau kamu mengetahui? 

____________________________________________________________________________________________________________________________________________________

(23:84) Say to them, "Tell me, if you know, whose is the earth and all who dwell in it?"

سَيَقُولُونَ لِلَّهِ ۚ قُلْ أَفَلَا تَذَكَّرُونَ {23:85}

[Q23:85] Sa-yaqooloona lillaah; qul afalaa tazakkkaroon. 
[Q23:85] They will say: ALLAH (SWT)'s. Say: Will you not then mind?

[Q23:85] Mereka akan menjawab: Kepunyaan ALLAH (SwT). Katakanlah: Mengapa kamu tidak mahu ingat (dan insaf)? 

____________________________________________________________________________________________________________________________________________________

(23:85) They will say, "Allah's". Ask them, "Then why do you not understand this"? *78

*78 That is, "If you acknowledge this, why do you not then understand chat none but Allah deserves to be worshipped and that when He has once created the earth and all the things in it, it is not difficult for Him to re-create them once again?"

قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ {23:86}

[Q23:86] Qul mar Rabbus samaawaatis sab'i wa Rabbul 'Arshil 'Azeem. 
[Q23:86] Say: Who is the Lord of the seven heavens and the Lord of the mighty dominion?

[Q23:86] Tanyakanlah lagi: Siapakah Tuhan yang memiliki dan mentadbirkan langit yang tujuh dan Tuhan yang mempunyai Arasy yang besar? 

___________________________________________________________________________________________________________________________________________________

(23:86) Say to them, "To whom do the seven heavens and the Glorious Throne belong?" 

سَيَقُولُونَ لِلَّهِ ۚ قُلْ أَفَلَا تَتَّقُونَ {23:87}

[Q23:87] Sa yaqooloona lillaah; qul afalaa tattaqoun? 
[Q23:87] They will say: (This is) ALLAH (SWT)'s. Say: Will you not then guard (against evil)?

[Q23:87] Mereka akan menjawab: (Semuanya) kepunyaan ALLAH (SwT). Katakanlah: Mengapa kamu tidak mahu bertakwa? 

___________________________________________________________________________________________________________________________________________________

(23:87) They will say, "To Allah" *79 Say, "Then why do you not fear Him". *80

*79 That is, "If you acknowledge this, why do you not then understand chat none but Allah deserves to be worshipped and that when He has once created the earth and all the things in it, it is not difficult for Him to re-create them once again?"
*80 That is, "Why are you not afraid of rebelling against Him and worshipping others besides Him? Why do you not dread that one day you shall have to give an account of all your deeds to the All-Powerful Sovereign of the universe?" 

قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِنْ كُنْتُمْ تَعْلَمُونَ {23:88}

[Q23:88] Qul mam bi yadihee malakootu kulli shai'inw wa Huwa yujeeru wa laa yujaaru 'alaihi in kuntum ta'lamoon. 
[Q23:88] Say: Who is it in Whose hand is the kingdom of all things and Who gives succor, but against Him Succor is not given, if you do but know?

[Q23:88] Tanyakanlah lagi: Siapakah yang memegang kuasa pemerintahan tiap-tiap sesuatu, serta dia dapat melindungi (segala-galanya) dan tidak ada sesuatupun yang dapat disembunyi daripada kekuasaannya? (Jawablah) jika kamu mengetahui!  

____________________________________________________________________________________________________________________________________________________

(23:88) - Say to them, "Tell me, if you know, whose is the Sovereignty *81 over everything? And who is that Being who gives protection while none can give protection against Him?"

*81 The word malakut in the Text is a strong word which combines both sovereignty and ownership. The verse therefore means: "Whose is the Sovereignty and Who possesses the real ownership rights over everything?" 

سَيَقُولُونَ لِلَّهِ ۚ قُلْ فَأَنَّىٰ تُسْحَرُونَ {23:89}

[Q23:89] Sa yaqooloona lillaah; qul fa annaa tus harroon. 
[Q23:89] They will say: (This is) ALLAH (SWT)'s. Say: From whence are you then deceived?

[Q23:89] Mereka akan menjawab: (Segala-galanya) dikuasai ALLAH (SwT). Katakanlah: Jika demikian, bagaimana kamu tertarik hati kepada perkara yang tidak benar? 

___________________________________________________________________________________________________________________________________________________

(23:89) They will surely reply, "This power belongs to Allah." Say, "How then are you so bewitched?" *82

*82 In order to understand the significance of this question, we should know that the art of magic makes a thing appear different from what it really is. Thus the question will mean: "Who has bewitched you that, in spite of knowing and acknowledging all these things, you do not understand the Reality ? Who has bewitched you that even after acknowledging Allah to be the Owner and the AllPowerful Sovereign, you set up other owners and sovereigns along with Him or make them partners with Him and worship them ? Who has deluded you that you should dare to be treacherous and unfaithful to Allah knowing that none can protect you against Him, and forget that you will be called to account for these things?"
In this connection, it should also be noted that this question has a subtle meaning also. The Quraish accused the Holy Prophet of practising magic and sorcery. This question turns the tables on them, as if to say, "O foolish people, the man who presents the Reality appears to you to be a sorcerer, while those leaders who say things against Reality, against common sense and against your own convictions and beliefs, do not appear to you to be sorcerers at all." 

بَلْ أَتَيْنَاهُمْ بِالْحَقِّ وَإِنَّهُمْ لَكَاذِبُونَ {23:90}

[Q23:90] Bal atainaahum bil haqqi wa innahum lakaaziboon. 
[Q23:90] Nay! We have brought to them the truth, and most surely they are liars.

[Q23:90](Bukanlah sebagaimana tuduhan mereka) bahkan Kami telah membawa kepada mereka keterangan yang benar dan sesungguhnya mereka adalah berdusta. 

____________________________________________________________________________________________________________________________________________________

(23:90) The fact is that We have brought the Truth before them and undoubtedly these people are liars. *83

*83 They are liars because they say that others besides Allah have a share in His Godhead and that there is no Life-after-death, because their first saying contradicts their own admission that Allah is the Owner and the Sovereign of the universe. Then their second assertion is based on the presumption that the All-Powerful Allah cannot recreate what He has created once. This is clearly a contradiction in terms.

مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَٰهٍ ۚ إِذًا لَذَهَبَ كُلُّ إِلَٰهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ ۚ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ {23:91}

[Q23:91] Mat takhazal laahu minw waladinw wa maa kaana ma'ahoo min ilaah; izal lazahaba kullu ilaahim bimaa khalaqa wa la'alaa ba'duhum 'alaa ba'd; Subhaannal laahi 'ammaa yasifoun. 
[Q23:91] Never did ALLAH (SWT) take to Himself a son, and never was there with him any (other) ALLAH (SWT)-- in that case would each ALLAH (SWT) have certainly taken away what he created, and some of them would certainly have overpowered others; glory be to ALLAH (SWT) above what they describe!

[Q23:91] ALLAH (SwT) tidak sekali-kali mempunyai anak dan tidak ada sama sekali sebarang tuhan bersamaNya; (kalaulah ada banyak tuhan) tentulah tiap-tiap tuhan itu akan menguasai dan menguruskan segala yang diciptakannya dengan bersendirian dan tentulah setengahnya akan bertindak mengalahkan setengahnya yang lain. Maha Suci ALLAH (SwT) dari apa yang dikatakan oleh mereka (yang musyrik) itu.

See commentary of Bani Israil 17:42.

THE MULTIPLICITY OF GODS IS INTELLECTUALLY INDEFENSIBLE AND ILLOGICAL, considering the unity of design and purpose found in the universe. IF there were many gods the result would be as described in this verse, therefore in the uniformity and continuity of the system, the unity of its author is apparent and conclusive.

____________________________________________________________________________________________________________________________________________________

(23:91) Allah has no offspring, *84 and there is no other deity as a partner with Him. Had it been so, every deity would have become an independent ruler over its creation; moreover, in that case, they would have tried to override one another. *85 Exalted is Allah and free from the sort of things they attribute to Him.

*84 It should be, noted that this is a general refutation of the belief that Allah has a child or children, and incidentally refutes the Christian belief that Christ is the son of God. Yet even some eminent commentators confine this to the refutation of the Christian belief. Obviously, there is no reason why it was necessary to refute the Christian belief specifically in this context, when the whole discourse has been directed towards the disbelievers of Makkah alone, who were, like the Christians, guilty of this sort of shirk. 
*85 Here the argument of Tauhid is based on this principle: Had there been more than one God or partners in Godhead, there would have been serious differences, conflicts and wars among the different sovereigns and rulers. See Bani Isra'il (XVII): 42 and E.N. 47 thereof, and Al-Anbiya' (XXI): 22 and E. N. 22 thereof. 

عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَتَعَالَىٰ عَمَّا يُشْرِكُونَ {23:92}

[Q23:92] 'Aalimil Ghaibi wash shahhaadati fata'aalaa 'ammaa yushrikoon. 

[Q23:92] The Knower of the unseen and the seen, so may He be exalted above what they associate (with Him).
[Q23:92] (ALLAH (SwT)) Yang mengetahui segala yang tersembunyi dan yang nyata; maka (dengan yang demikian) Maha Tinggilah keadaanNya dari segala yang mereka sekutukan.  

____________________________________________________________________________________________________________________________________________________

(23:92) He has full knowledge of all that is open and hidden, *86 and He is far above the shirk these people invent.

*86 This contains a subtle allusion to the refutation of the doctrine of "intercession". See E.N.'s 85, 86 of Ta Ha (XX) and E.N. 27 of AI-Anbiya' (XXI). 

SECTION 6

To return good for evil and to be patient

To retun good for evil and to be patient – To seek refuge in God against the enticement of Satan – To wicked shall desire to return to the world promising to do good – He whose good deeds weigh more shall succeed and he whose good deeds weigh light shall lose – Man not created without any purpose – Prayer of the Faithful.

قُلْ رَبِّ إِمَّا تُرِيَنِّي مَا يُوعَدُونَ {23:93}

[Q23:93] Qur Rabbi immmaa turiyannee maa yoo'adoon, 
[Q23:93] Say: O my Lord! If Thou shouldst make me see what they are threatened with:

[Q23:93] Katakanlah (wahai Muhammad): Wahai Tuhanku, kiranya Engkau hendak memperlihatkan kepadaku (azab) yang dijanjikan kepada mereka (di dunia), 

____________________________________________________________________________________________________________________________________________________

(23:93) O Muhammad, pray, "Lord, if You inflict, during my presence among them, that punishment with which they are being threatened, then,

رَبِّ فَلَا تَجْعَلْنِي فِي الْقَوْمِ الظَّالِمِينَ {23:94}

[Q23:94] Rabbi falaa taj'alnee fil qawmiz zaalimeen. 
[Q23:94] My Lord! Then place me not with the unjust.

[Q23:94] Maka wahai Tuhanku, janganlah Engkau biarkan daku tinggal dalam kalangan kaum yang zalim itu. 

____________________________________________________________________________________________________________________________________________________

(23:94) O my Lord, do not include me among these unjust people *87

*87 This prayer does not mean that, God forbid, there was any real danger of the Holy Prophet's also being involved in the punishment, or that if he had not invoked this prayer, he might have been invoked in it. This way of address has been adopted to warn that all people should fear Allah's punishment. They should not demand it nor persist in their wickedness, if Allah gives them respite. As a matter of fact, Allah's punishment is a thing which should be dreaded not only by the sinful people but also by the righteous people, and they should all seek His refuge from it, for when the scourge of God comes, it dces not destroy only the wicked people but may also involve the righteous people in it. Therefore the right course for those, who have to live in a wicked society, is that they should always pray to AIIah for His refuge, for one does not know when that scourge might come down.

وَإِنَّا عَلَىٰ أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ {23:95}

[Q23:95] Wa innaa 'alaaa an nuriyaka maa na'iduhum laqaadiroon. 
[Q23:95] And most surely We are well able to make you see what We threaten them with.

[Q23:95] Dan sesungguhnya Kami berkuasa memperlihatkan kepadamu azab yang Kami janjikan kepada mereka. 

____________________________________________________________________________________________________________________________________________________

(23:95) And the fact is that We have the power to make you a witness of what they are being threatened with.

ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ {23:96}

[Q23:96] Idfa' billate hiya ahsanus saiyi'ah; nahnu a'lamu bimaa yasifoon. 
[Q23:96] Repel evil by what is best; We know best what they describe.

[Q23:96] Tolaklah kejahatan yang dilakukan kepadamu dengan cara yang sebaik-baiknya, Kami Maha Mengetahui apa yang mereka katakan itu. 

THE HIGHEST POINT OF ISLAMIC ETHICS has been given in this verse.

·         To speak of the doctrine of an unconditional and total surrender against any unprovoked aggression is very easy. What is in the Bible ‘Turn the other cheek also if the one is smitten and to give away thy shirt also if the cloak is taken by force’ is very easy to be praised and to pride over BUT the impracticability of the ideal has already been proved by the inability of the Christian authorities themselves to act upon the doctrine. The world can never forget **the Edict of Milan against the Jews and **the war on Abyssinia which Christendom waged.

Mark the wording of the doctrine of goodly return against evil which Islam preaches. WHAT THE HOLY QUR’AN SAYS IS TO REPEL EVIL BY WHAT IS BEST.

EVIL UNDER ANY CIRCUMSTANCES HAS TO BE REPELLED. THE MEANING OF WHAT IS SAID IN THIS VERSE WOULD BE TO REPEL THE EVIL WITH EVERYTHING DEEMED NECESSARY AND DESIRABLE TO DO IT. The rule lay down or prescribed for requiting evil, is so reasonable, just and practical that every enlightened individual or nation would acknowledge the divine wisdom upon which the doctrine is based.

____________________________________________________________________________________________________________________________________________________

(23:96) O Muhammad, repel evil with that which is best: We are fully aware of what they utter against you.

وَقُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ {23:97}

[Q23:97] Wa qur Rabbi a'oozu bika min hamazaatish Shayaateen, 
[Q23:97] And say: O my Lord! I seek refuge in Thee from the evil suggestions of the Shaitans;

[Q23:97] Dan katakanlah: Wahai Tuhanku, aku berlindung kepadaMu dari hasutan Syaitan-syaitan

NOT TO FALL INTO THE TRAP OF EVIL we must [1] not go near the evil [2] nor pay attention to the temptations, [3] allurements and the theories of the leaders of falsehood the disciples of the devil put before us, for which it is necessary to seek ALLAH (SWT)'s help at all times.

____________________________________________________________________________________________________________________________________________________

(23:97) And pray, "Lord, I seek refuge in You from the promptings of the satans; more than that:

وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ {23:98}

[Q23:98] Wa a'oozu bika Rabbi ai-yahduroon. 
[Q23:98] And I seek refuge in Thee! O my Lord! From their presence.

[Q23:98] Dan aku berlindung kepadaMu, wahai Tuhanku, supaya Syaitan-syaitan itu tidak menghampiriku.  

With the announcement of the end of the world and the dawn of the Day of Judgment, all family relationship between the members of the human family will be dissolved AND every soul will be a separate individual standing upon the merits and the demerits it has earned in its life on earth.

____________________________________________________________________________________________________________________________________________________

(23:98) I seek refuge in You, my Lord, even from their coming near me" *88

*88 For explanation, see E.N.'s 71, 72 of A1-An'am (Vl), E.N.'s 138, 150 to 153 of Al-A'araf (VII), E.N. 39 of Yunus (X), E.N. 48 of Al-Hijr (XV), E.N.'s 122 to 124 of An-Nahl (XVI), E.N.'s 58 to 63 of Bani Isra'il (XVII), and E.N.'s 35 to 41 of Ha Mim Sajdah (XLI). 

حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ {23:99}

[Q23:99] Hattaaa izaa jaaa'a ahada humul mawtu qaala Rabbir ji'oon, 
[Q23:99] Until when death overtakes one of them, he says: Send me back, my Lord, send me back;

[Q23:99] Kesudahan golongan yang kufur ingkar itu apabila sampai ajal maut kepada salah seorang di antara mereka, berkatalah ia: Wahai Tuhanku, kembalikanlah daku (hidup semula di dunia)

The **wicked cling to falsehood UNTIL **they face the reality of death. Then **they ask for another chance, BUT it will be too late then. The time for repentance and amendment will then have passed.

____________________________________________________________________________________________________________________________________________________

(23:99) (Those people will not desist from their doing) till when deathcomes to any one of them, he will say, "Lord, send me back to the world *89

*89 In the original Text plural number has been used for Allah, which may be for reverence, or may include the angels as well, who will be seizing the criminal soul. The entreaty would be: "O my Lord! Send me back!" 

لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ۚ كَلَّا ۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ۖ وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ {100}

[Q23:100] La'alleee a'malu saalihan feemaa taraktu kallaa; innahaa kalimatun huwa qaaa'iluhaa wa minw waraaa'him barzakhun ilaa Yawmi yub'ahoon. 
[Q23:100] Haply I may do good in that which I have left. By no means! It is a (mere) word that he speaks; and before them is a barrier until the day they are raised. 

[Q23:100] Supaya aku mengerjakan amal-amal yang soleh dalam perkara-perkara yang telah aku tinggalkan. Tidak! Masakan dapat? Sesungguhnya perkataannya itu hanyalah kata-kata yang dia sahaja yang mengatakannya, sedang di hadapan mereka ada alam barzakh (yang mereka tinggal tetap padanya) hingga hari mereka dibangkitkan semula (pada hari kiamat).

Barzakh means a partition, a barrier -the place or state in which people will be after death and before the Day of Resurrection.

The condition and the state of barzakh has not been described.

ä  What the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt have said about this interval or intermediary state should only be accepted as true.

____________________________________________________________________________________________________________________________________________________

(23:100) which I have left: I hope I will now do righteous deeds." *90 -By no means! *91 it is a mere saying that he is uttering: *92 for now there is a barrier between the dead (and the world which they have left) up to the Day *93 when they shall be raised up again.

*90 It occurs at several places in the Qur'an that each of the criminals, after his death till his entry into Hell, and even after that, will plead again and again: "Lord, send me back to the world: I will no more disobey Thee: I will now do righteous deeds." See Al-An`am (VI):27, 28, Al-A`araf (VII): 53, Ibrahim (X 1 V): 44, 45, Ash-Shu`ara' (XXVI):102, AI-Fatir (XXXV): 37, Az-Zumar (XXXIX): 58, 59, AI-Mu'min (XL): 10-12, and Ash-Shura (XLII): 44 along with the relevant E.N.'s.
*91 That is, "He will never be sent back nor given another opportunity, for in that case the test and vial for which man is sent m this world becomes meaningless." For further explanation, see Al-Baqarah (II): 210 and E. N. 228 thereof, and,E.N.'s 6, 139, 140 of AI-An`am (VI) and E.N. 26 of Yunus (X). 
*92 That is, "Now, when he has met his doom, he has nothing more to say than that he should be sent back to the world; so let him say what he likes; he will never be allowed to go back." 
*93 "That is, "Now there is a `barrier' between them and the world, which will not allow them to go back to it. Therefore they shall remain in that state up to the Day of Resurrection. "

فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ {23:101}

[Q23:101] Fa izaa nufikha fis Soori falaaa ansaaba bainahum yawma'izinw wa laa yatasaaa'aloon. 
[Q23:101] So when the trumpet is blown, there shall be no ties of relationship between them on that day, nor shall they ask of each other.

[Q23:101] Kemudian, apabila ditiup sangkakala, maka pada hari itu tidak ada lagi manfaat pertalian kerabat di antara mereka dan tidak pula sempat mereka bertanya-tanyaan.

WITH THE ANNOUNCEMENT OF THE END OF THE WORLD AND BEGINNING OF THE JUDGMENT ALL RELATIONSHIPS OF THIS WORLD WILL BE DISSOLVED. EACH SOUL WILL STAND ON ITS MERITS. Those who have done good deeds will attain salvation (al falah) as mentioned in verse 1 of this surah), and those who have done evil will burn in hell for ever. Refer to Araf 7:8 and 9.

When the whole universe along with its components, *animate and *inanimate, *angelic and *human, take the final form and shape to which they are destined, the trumpet will be blown.

Before reaching that state the relations between the parts or components to each other and the whole is subject to change. For example a seed contains the parts and components of the tree, and each is related to the other, BUT when the process of growth begins in the fertile seed the relation of the parts also begins to change. There appear roots, stem, branches and leaves and the final form becomes a tree. In this process the parts which were in the earlier stage co-related or played procreative role in subsequent stage of growth, change their relation with each other. LIKEWISE the universe with its evolutionary movement to the absolute, along with its parts and components, will not retain the same relation in the final stage; BUT it does not mean there will be no relation at all. The life in the hereafter is more spiritual and sublime than here. There the relation will take a different form.

v  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"All distinctions and relations shall cease to exist on the day of resurrection except the distinction and relation connected with me."

v  On this basis the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"O Ali, you are my brother in this life and in the life of hereafter." "Salman is of my Ahlul Bayt."

Some will be far away from the stem of the spiritual parentage as the son of Nuh was declared to be not his son by ALLAH (SWT).

Some will be azwajum mutakharah (purified mates) as mentioned in al Baqarah 2:25 and

Some wives will be ordered to "enter hell with those (who are condemned) to enter it"-Tahrim 66:10

Every aspect of human life will be weighed and for each aspect there will be a different scale. The scale of scales is the Imam. Refer to the commentary of Araf 7:6-to 9 and Anbiya 22:47.

____________________________________________________________________________________________________________________________________________________

(23:101) Then, when the Trumpet will be blown, all (worldly) relations between them shall cease to function and they will not inquire about one another *94 .

*94 It does not mean that the father will not remain "father" and the son will not remain "son", etc. It only means that they will not be able to help each other, nor shall they be able to enquire about each other as father and son, for each one will be worried and anxious about his own plight. See also Al-Ma'arij (LXX): 10-14, and `Abasa (LXXXI 34-37.

فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {23:102}

[Q23:102] Faman saqulat mawaazee nuhoo fa ulaaa'ika humul muflihoon; 
[Q23:102] Then as for him who’s good deeds are preponderant, these are the successful.

[Q23:102] Maka sesiapa yang berat timbangan amal baiknya, maka mereka itulah orang-orang yang berjaya. 

 ‘Mawazeen’ here and elsewhere indicate that EVERY ASPECT OR ACT OF HUMAN LIFE WILL BE WEIGHTED AND FOR EACH ASPECT THERE WILL BE A DIFFERENT SCALE.

____________________________________________________________________________________________________________________________________________________

(23:102) Then only those whose Scales will be heavy, *95 will attain success;

*95 That is, those whose good deeds will be heavy and will out-weigh their evil deeds.

وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَٰئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فِي جَهَنَّمَ خَالِدُونَ {23:103}

[Q23:103] Wa man khaffat mawaazee nuhoo fa ulaaa'ikal lazeena khasiroon anfusahum fee Jahannnama khaalidoun. 
[Q23:103] And as for him who’s good deeds are light, these are they who shall have lost their souls, abiding in hell.

[Q23:103] Dan sesiapa yang ringan timbangan amal baiknya, maka merekalah orang-orang yang merugikan dirinya sendiri; mereka kekal di dalam Neraka Jahannam. 

(see commentary for verse 101)

____________________________________________________________________________________________________________________________________________________

(23:103) and those, whose scales will be light, will be the people who made themselves liable to loss *96 they shall abide in Hell for ever.

*96 For the criterion of "success" and "failure" in the Hereafter, please refer to E.N.'s 1 and 50 above. 

تَلْفَحُ وُجُوهَهُمُ النَّارُ وَهُمْ فِيهَا كَالِحُونَ {23:104}

[Q23:104] Talfahu wujoohahumun Naaru wa hum feehaa kaalihoon.
[Q23:104] The fire shall scorch their faces, and they therein shall be in severe affliction.

[Q23:104] Api Neraka itu membakar muka mereka dan tinggALLAH (SwT) mereka di situ dengan muka yang hodoh cacat. 

(see commentary for verse 101)

____________________________________________________________________________________________________________________________________________________

(23:104) The "Fire" will scorch their faces so as to expose their jaws *97

*97 The word kalih means a face whose skin has been removed so as to expose the jaws. When somebody asked Hadrat `Abdullah bin Mas`ud the meaning of kalih, he said, "Haven't you seen the scorched head of a slaughtered animal?"

أَلَمْ تَكُنْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ {23:105}

[Q23:105] Alam takun Aayaatee tutlaa 'alaikum fakuntum bihaa tukazziboon. 
[Q23:105] Were not My communications recited to you? But you used to reject them.

[Q23:105] (Sambil dikatakan kepada mereka): Bukankah ayat-ayatKu selalu dibacakan kepada kamu, lalu kamu terus-menerus mendustakannya? 

____________________________________________________________________________________________________________________________________________________

(23:105) -(It will be said to them,) "Are you not the same people, who treated as lies My Revelations, when they were recited to you?"

قَالُوا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ {23:106}

[Q23:106] Qaaloo Rabbanaa ghalabat 'alainaa shiqwatunaa wa kunnaa qawman daaalleen. 
[Q23:106] They shall say: O our Lord! Our adversity overcame us and we were an erring people:

[Q23:106] Mereka menjawab: Wahai Tuhan kami, kami telah dikalahkan oleh sebab-sebab kecelakaan kami dan dengan itu menjadilah kami kaum yang sesat.  

____________________________________________________________________________________________________________________________________________________

(23:106) They will say, "Our Lord, our bad luck prevailed over us, and we were, indeed, erring people.

رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ {23:107}

[Q23:107] Rabbanaa akhrijnaa minhaa fa in 'udnaa fa innaa zaalimoon. 
[Q23:107] O our Lord! Take us out of it; then if we return (to evil) surely we shall be unjust.

[Q23:107] Wahai Tuhan kami, keluarkanlah kami dari Neraka ini (serta kembalikanlah kami ke dunia); setelah itu kalau kami kembali lagi (mengerjakan kufur dan maksiat), maka sesungguhnya kami orang-orang yang zalim. 

____________________________________________________________________________________________________________________________________________________

(23:107) Our Lord, now take us out of this place: after this, if we be guilty of such a thing, we shall indeed be wrong-doers."

قَالَ اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ {23:108}

[Q23:108] Qaalakh sa'oo feehaa wa laa tukallimoon. 
[Q23:108] He shall say: Go away into it and speak not to Me;

[Q23:108] (ALLAH (SwT)) berfirman: Diamlah kamu dengan kehinaan di dalam Neraka dan janganlah kamu berkata-kata (memohon sesuatupun) kepadaKu! 

____________________________________________________________________________________________________________________________________________________

(23:108) In answer to this, Allah will say, "Get away from here, remain herein and do not speak to Me. *98

*98 "....do not speak to Me" "...do not plead your case with Me." According to some traditions, these will be their last words and they shall never be allowed to speak again, but this is contradicted by the Qur'an itself in the succeeding verses. THEREFORE, it only means this that they will not be able to plead their case again. 

إِنَّهُ كَانَ فَرِيقٌ مِنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ {109}

[Q23:109] Innahoo kaana fareequm min 'ibaadee yaqooloona Rabbanaaa aamannaa faghfir lanaa warhamnaa wa Anta khairur raahimeen. 
[Q23:109] Surely there was a party of My servants who said: O Our Lord! We believe, so do Thou forgive us and have mercy on us, and Thou art the best of the Merciful ones.

[Q23:109] Sesungguhnya ada sepuak diri hamba-hambaKu (di dunia dahulu) memohon kepadaKu dengan berkata: Wahai Tuhan kami, kami telah beriman; oleh itu ampunkanlah dosa kami serta berilah rahmat kepada kami dan sememangnya Engkaulah jua sebaik-baik Pemberi rahmat. 

____________________________________________________________________________________________________________________________________________________

(23:109) For, you are the very same people, who made fun of some of Our servants when they prayed to Us, `Our Lord, we have believed: so forgive us and have mercy, on us, for You are the Most Merciful of alI who show mercy?

فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰ أَنْسَوْكُمْ ذِكْرِي وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ {23:110}

[Q23:110] Fattakhaztumoohum sikhriyyan hattaaa ansawkum zikree wa kuntum minhum tadhakoon. 
[Q23:110] But you took them for a mockery until they made you forget My remembrance and you used to laugh at them.

[Q23:110] Maka kamu jadikan mereka ejek-ejekan sehingga ejek-ejekan kamu kepada mereka menyebabkan kamu lupa mengingati balasanKu dan kamu pula sentiasa tertawakan mereka.

The ungodly disbelievers were so occupied in the ridicule of the godly believers THAT the believers became the unconscious cause of the disbelievers' negligence of ALLAH (SWT)'s reminders and warnings. THE DISBELIEVERS ARE RESPONSIBLE FOR THE MISCHIEF. THEY MUST PAY THE PENALTY.

____________________________________________________________________________________________________________________________________________________

(23:110) So much so that in your obduracy, you even forgot My very existence, and went on scoffing at them.

إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ {23:111}

[Q23:111] Inee jazaituhumul Yawma bimaa sabarooo annahum humul faaa'izoon.
[Q23:111] Surely I have rewarded them this day because they were patient, that they are the achievers.

[Q23:111] Sesungguhnya Aku membalas mereka pada hari ini (dengan sebaik-baik balasan) disebabkan kesabaran mereka; sesungguhnya mereka itulah orang-orang yang berjaya. 

____________________________________________________________________________________________________________________________________________________

(23:111) Today I have recompensed them .for their fortitude, and they have triumphed over you." *99

*99 This is again a reference to those who will deserve success or be doomed to failure in the Hereafter.

قَالَ كَمْ لَبِثْتُمْ فِي الْأَرْضِ عَدَدَ سِنِينَ {112}

[Q23:112] Qaala kam labistum fil ardi 'adada sineen. 
[Q23:112] He will say: How many years did you tarry in the earth?

[Q23:112] ALLAH (SwT) bertanya lagi (kepada mereka yang kafir itu): Berapa tahun lamanya kamu tinggal di bumi? 

____________________________________________________________________________________________________________________________________________________

(23:112) Then Allah will inquire from them, "For how many years did you live on the Earth?"

قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَادِّينَ {113}

[Q23:113] Qaaloo labisnaa yawman aw ba'da yawmin fas'alil 'aaaddeen. 
[Q23:113] They will say: We tarried a day or part of a day, but ask those who keep account.

[Q23:113] Mereka menjawab: Kami tinggal (di dunia) selama sehari atau sebahagian dari sehari; maka bertanyalah kepada golongan (malaikat) yang menjaga urusan menghitung.

HOWEVER LONG MAY BE THE STAY IN THIS WORLD, IT IS VERY VERY SHORT COMPARED TO THE STAY IN THE NEXT WORLD, BUT the short stay in this world is not purposeless as stated in verse 115 of this surah.

____________________________________________________________________________________________________________________________________________________

(23:113) They will say, "We stayed there for a day or for part of a day. *100

*100 For explanation, see Ta Ha (XX): 103 and E.N. 80 thereof. 

قَالَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا ۖ لَوْ أَنَّكُمْ كُنْتُمْ تَعْلَمُونَ {114}

[Q23:114] Qaala il labistum illaa qaleelal law annakum kuntum ta'lamoon. 
[Q23:114] He will say: You did tarry but a little-- had you but known (it):

[Q23:114] ALLAH (SwT) berfirman: Kamu tidak tinggal (di dunia) melainkan sedikit masa sahaja, kalau kamu dahulu mengetahui hal ini (tentulah kamu bersiap sedia). 

____________________________________________________________________________________________________________________________________________________

(23:114) You may inquire from those who kept account." It will be said, "Well, you know now that you stayed there for a little while only. What a pity! You did not realize it then. *101

*101 That is, "Our Messengers warned you that the life in this world is transitory and is for test and trial, but you did not realize it then and denied that there was any life in the Hereafter and behaved in accordance with that belief." 

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ {115}

[Q23:115] Afahsibtum annamaa khalaqnaakum 'abasanw wa annakum ilainaa laa turja'oon.
[Q23:115] What! Did you then think that We had created you in vain and that you shall not be returned to Us?

[Q23:115] Maka adakah patut kamu menyangka bahawa Kami hanya menciptakan kamu (dari tiada kepada ada) sahaja dengan tiada sebarang hikmat pada ciptaan itu? Dan kamu (menyangka pula) tidak akan dikembalikan kepada Kami?

ALLAH (SWT)'S CREATION IS NOT WITHOUT A SERIOUS PURPOSE. The life in this world is not vain, nor mere play or sport. What we do here will be the basis of our reward and punishment on the day of resurrection.

____________________________________________________________________________________________________________________________________________________

(23:115) Did you think that We had created you without any purpose, *102 and that you would never be brought back to Us?"

*102 The Arabic word `abathan in the Text also means "for the sake of sport". Then the verse will mean: "Did you think that We had created you merely for the sake of sport and there was no purpose behind your creation? Therefore you may eat, drink, be merry and enjoy yourself as you please. " 

فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۖ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ {23:116}

[Q23:116] Fata'aalal laahul Malikul Haqq; laaa ilaaha illaa Huwa Rabbul 'Arshil Kareem. 
[Q23:116] So exalted be ALLAH (SWT), the True King; no ALLAH (SWT) is there but He, the Lord of the honorable dominion.

[Q23:116] Maka (dengan yang demikian) Maha Tinggilah ALLAH (SwT) Yang Menguasai seluruh alam, lagi Yang Tetap Benar; tiada Tuhan melainkan Dia, Tuhan yang mempunyai Arasy yang mulia. 

___________________________________________________________________________________________________________________________________________________

(23:116) So Exalted is Allah, *103 the and real Sovereign. There is no god other than He: He is the Lord of the Glorious Throne.

*103 Allah is above this that He should create you without any purpose and that you may associate partners with Him with impunity.

وَمَنْ يَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ ۚ إِنَّهُ لَا يُفْلِحُ الْكَافِرُونَ {117}

[Q23:117] Wa mai yad'u ma'allaahi ilaahan aakhara laa burhaana lahoo bihee fa innnamaa hisaabuhoo 'inda Rabbih; innahoo laa yuflihul kaafiroon. 
[Q23:117] And whoever invokes with ALLAH (SWT) another ALLAH (SWT) -- he has no proof of this-- his reckoning is only with his Lord; surely the unbelievers shall not be successful.

[Q23:117] Dan sesiapa yang menyembah tuhan yang lain bersama-sama ALLAH (SwT), dengan tidak berdasarkan sebarang keterangan mengenainya, maka sesungguhnya hitungannya (dan balasan amalnya yang jahat itu) disediakan di sisi Tuhannya. Sesungguhnya orang-orang yang kafir tidak akan berjaya.

Though there are countless proofs of the unity of ALLAH (SWT), BUT there is not a single evidence that there is any ALLAH (SWT) save Him. 

____________________________________________________________________________________________________________________________________________________

(23:117) Therefore, if some one invokes any other deity along with Allah, whereof he has no proof, *104 he shall have to give an account to his Lord. *105 Such disbelievers can never attain "success" *106

*104 It may also be translated as: "The one who invokes any other deity along with Allah, has nothing to support him in this act." 
*105 That is, he cannot escape accountability. 
*106 Again, the reference is to those who will attain we success ana to those who will be deprived of it. 

وَقُلْ رَبِّ اغْفِرْ وَارْحَمْ وَأَنْتَ خَيْرُ الرَّاحِمِينَ {23:118}

[Q23:118] Wa qur Rabbigh fir warham wa Anta khairur raahimeen. 
[Q23:118] And say: O my Lord! Forgive and have mercy, and Thou art the best of the Merciful ones.

[Q23:118] Dan berdoalah (wahai Muhammad dengan berkata): Wahai Tuhanku, berikanlah ampun dan kurniakan rahmat dan sememangnya Engkaulah sahaja sebaik-baik Pemberi rahmat! 

____________________________________________________________________________________________________________________________________________________

(23:118) O Muhammad, say, "Lord, forgive and have mercy! You are the most Merciful of all, who show mercy". *107

*107 Compare and contrast this "prayer" with verse 109. Here the Holy Prophet has been told to make the same prayer as contained in verse 109, as if to say, "You (and your followers) should supplicate Allah with the same prayer so that, if the people scoff at you, they themselves might provide a proof of a strong case against themselves."

******************************************