SURAH (37) AL-SAFFAT (AYA 21 to 50)

هَٰذَا يَوْمُ الْفَصْلِ الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ {37:21}

[Q37:21] Haazaa Yawmul Faslil lazee kuntum bihee tukaziboon. 
[Q37:21] This is the day of the judgment which you called a lie.

[Q37:21] (Lalu malaikat berkata kepada mereka): Ini ialah hari memutuskan hukum untuk memberi balasan yang dahulu kamu mendustakannya. 

(see commentary for verse 19)

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(37:21) “Yes, this is the Day of Final Decision that you used to deny as a lie.” *13

*13 It may be that this is said by the believers, or by the angels; or it may be, as it were, the common expression of the conditions prevailing in the plain of Resurrection or it may as well be another reaction of the people themselves. That is, they may be saying in their hearts. "In the world, you lived in a way as if no Day of Judgement would ever come. Now you have come to your doom! This is the same Day that you used to deny!" 

SECTION 2

The sufferings of the guilty

The guilty shall be punished---Rewardfor the virtuous and the punishmentfor the guilty---The enjoyment of the virtuous in Paradise.

احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ {37:22}

[Q37:22] Uhshurul lazeena zalamoo wa azwaajahum wa maa kaanoo ya'budoon. 
[Q37:22] Gather together those who were unjust and their associates, and what they used to worship.

[Q37:22] (ALLAH (SwT) berfirman kepada malaikat): Himpunkanlah orang-orang yang zalim itu, dan orang-orang yang berkeadaan seperti mereka, serta benda-benda yang mereka sembah – 

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(37:22) (Then will the command be given): “Muster all the wrong-doers *14 and their spouses *15 and the deities whom they used to serve

*14 "The unjust people" does not only imply those who committed injustices in the world, but as a Qur'anic term Zalim implies every such person, who might have adopted the way of rebellion and disobedience against Allah." 
*15 The word "azwaj"in the original might also imply their wives, who were their associates in this rebellion, and also all those people who were rebellious and disobedient like them. Moreover it may also mean that the culprits of different categories will be gathered together in separate groups. 

                                                               

مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ {37:23}

[Q37:23] Min dooniL Laahi fahdoohum ilaa siraatil Jaheem. 
[Q37:23] Besides ALLAH (SWT), then lead them to the way to hell.

[Q37:23] Yang lain dari ALLAH (SwT) serta hadapkanlah mereka ke jalan yang membawa ke Neraka. 

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(37:23) apart from Allah, *16 and direct them to the path of Hell,

*16 "Gods" here implies two kinds of the gods: (1) Those men and satans who themselves desired that the people should worship them instead of Allah; and (2) those idols and trees and stones, etc., which have actually been worshipped in the world. The first kind of the gods will be included among the culprits themselves and will be led to Hell for punishment; the other kind of them will be thrown into Hell along with their worshippers so that they constantly feel ashamed of and continue to regret their follies. Besides, there is also a third kind of the gods, who have been worshipped in the world, but without their own consent and knowledge; they rather forbade the people to worship anyone but Allah, e.g. the angels, prophets and saints. Obviously, this kind of the gods will not be included among the gods who will be driven to Hell along with their worshippers. 

وَقِفُوهُمْ ۖ إِنَّهُمْ مَسْئُولُونَ {37:24}

[Q37:24] Wa qifoohum innahum mas'ooloon;
[Q37:24] And stop them, for they shall be questioned:

[Q37:24] Dan hentikanlah mereka (menunggu), kerana sesungguhnya mereka akan disoal: 

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(37:24) and detain them there; they will be called to account.

مَا لَكُمْ لَا تَنَاصَرُونَ {37:25}

[Q37:25] Maa lakum laa tanaasaroon.
[Q37:25] What is the matter with you that you do not help each other?

[Q37:25] Mengapa kamu tidak bertolong-tolongan sebagaimana yang kamu dakwakan dahulu? 

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(37:25) How is it that you are not helping one another?

بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ {37:26}

[Q37:26] Bal humul Yawma mustaslimoon; 
[Q37:26] Nay! On that day they shall be submissive.

[Q37:26] (Mereka pada ketika itu tidak dapat berbuat apa-apa) bahkan mereka pada hari itu menyerah diri dengan hina (untuk diadili); 

The arrogance exhibited in life before death will be completely gone and the disbelievers will become very submissive.

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(37:26) Indeed, today they are surrendering themselves completely.” *17

*17 The first sentence will be addressed to the culprits, and the second to the common spectators, who will be watching the scene of the culprits' departure for Hell. This sentence itself tells of the general conditions at the time. It tells how the haughty and stubborn culprits of the world will be moving towards Hell meekly and without showing any resistance. Somewhere some kind will be seen being pushed about, and no one from among his courtiers will come forward to rescue "his majesty"; somewhere some conqueror of the world and some dictator will be moving away in humiliation and disgrace, and his brave army itself will deliver him for the punishment; somewhere some saint or some holy father will be seen being thrown into Hell, and no one of his disciples will bother to save him froth disgrace; somewhere some leader will be trudging helplessly towards Hell, and those who used to glorify and applaud him in the world, will turn away their eyes from him. So much so that the (over who was ever prepared to sacrifice everything for the beloved in the world, will feel least concerned to save him from his plight. By depicting this scene Allah wants to impress how the relationships of man with man, which are based on rebellion against Allah in the world, will break in the Hereafter, and how the pride of those who are involved in arrogance and conceit here, will be ruined. 

وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ {37:27}

[Q37:27] Wa aqbala ba'duhum 'alaa ba'diny yatasaaa'aloon. 
[Q37:27] And some of them shall advance towards others, questioning each other.

[Q37:27] Dan masing-masing pun mengadap satu sama lain, sambil kata mengata dan cela mencela. 

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(37:27) They will then turn towards each other (and start wrangling).

قَالُوا إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ {37:28}

[Q37:28] Qaalooo innakum kuntum taatoonanaa 'anil yameen.
[Q37:28] They shall say: Surely you used to come to us from the right side.

[Q37:28] Pengikut-pengikut berkata (kepada ketuanya): Sesungguhnya kamu dahulu selalu datang menyekat kami (daripada beriman) dengan menggunakan kuasa kamu. 

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(37:28) (The followers will say to their leaders): “You used to come to us from the right hand.” *18

*18 The word yamin in Arabic is used for several meanings. It may mean use of the force, or well-wishing, or swearing of an oath. Accordingly, the verse would mean: (1) "You compelled us into following error and deviation"; or (2) "you deceived us by posing as our well-wishers"; or (3) "you swore oaths to satisfy us that what you were presenting was the very truth." 

قَالُوا بَلْ لَمْ تَكُونُوا مُؤْمِنِينَ {37:29}

[Q37:29] Qaaloo bal lam takoonoo mu’mineen. 
[Q37:29] They shall say: Nay, you (yourselves) were not believers;

[Q37:29] Ketua-ketuanya menjawab: (Tidak!) Bahkan kamulah sendiri tidak mahu menjadi orang-orang yang beriman! 

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(37:29) They will say: “Nay, you yourselves were not the ones who would believe.

وَمَا كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ ۖ بَلْ كُنْتُمْ قَوْمًا طَاغِينَ {37:30}

[Q37:30] Wa maa kaana lanaa 'alaikum min sultaanim bal kuntum qawman taageen. 
[Q37:30] And we had no authority over you, but you were an inordinate people;

[Q37:30] Dan kami (selain daripada mengajak kamu (tidak mempunyai sebarang kuasa memerintah kamu, bahkan kamu sememangnya kaum yang melampaui batas. 

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(37:30) We had no power over you. You were a rebellious people,

فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا ۖ إِنَّا لَذَائِقُونَ {37:31}

[Q37:31] Fahaqqa 'alainaa qawlu Rabbinaaa innaa lazaaa'iqoon. 
[Q37:31] So the sentence of our Lord has come to pass against us: (now) we shall surely taste;

[Q37:31] (Dengan keadaan diri kita yang sedemikian) maka tetaplah di atas kita janji seksa (yang dijanjikan) oleh Tuhan kita, bahawa kita semua tentu akan merasai (azab itu). 

See commentary of Rad 13:25.

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(37:31) and so we became deserving of the Word of our Lord that we shall be made to suffer chastisement.

فَأَغْوَيْنَاكُمْ إِنَّا كُنَّا غَاوِينَ {37:32}

[Q37:32] Fa aghwainaakum innaa kunnaa ghaaween. 
[Q37:32] So we led you astray, for we ourselves were erring.

[Q37:32] (Dengan sebab ketentuan yang tersebut) maka kami pun mengajak kamu menjadi sesat, kerana sebenarnya kami adalah orang-orang sesat.

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(37:32) So we led you astray; we ourselves were strayed.” *19

*19 For explanation, see E.N's 51, 52, 53 of Surah Saba. 

فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ {37:33}

[Q37:33] Fa innahum Yawma'izin fil'azaabi mushtarikoon. 
[Q37:33] So they shall on that day be sharers in the chastisement one with another.

[Q37:33] Maka sesungguhnya mereka semua pada hari itu, menderita azab bersama. 

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(37:33) On that Day, they will all share the chastisement. *20

*20 That is, the followers as well as the guides, misleaders as well as the misled, All shall suffer the same torment. Neither will the followers' excuse be heeded that they did not go astray but had been led astray, nor the guides' excuse accepted that the people themselves were not desirous of following the right way. 

إِنَّا كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ {37:34}

[Q37:34] Innaa kazaalika naf'alu bil mujrimeen. 
[Q37:34] Surely thus do We deal with the guilty.

[Q37:34] Sesungguhnya demikianlah Kami melakukan kepada orang-orang yang berdosa. 

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(37:34) Thus do We treat the culprits. 

إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَٰهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ {37:35}

[Q37:35] Innahum kaanooo izaa qeela lahum laaa ilaaha illaL Laahu yastakbiroon, 
[Q37:35] Surely they used to behave proudly when it was said to them: There is no god but ALLAH (SWT);

[Q37:35] Sebenarnya mereka dahulu apabila dikatakan kepadanya; (ketahuilah, bahawa) tiada Tuhan yang sebenar-benarnya melainkan ALLAH (SwT) mereka bersikap takbur mengingkarinya, - 

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(37:35) Whenever it was said to them: “There is no true deity apart from Allah,” they waxed proud

وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَجْنُونٍ {37:36}

[Q37:36] Wa yaqooloona a'innaa lataarikooo aalihatinaa lishaa'irim majnoon.
[Q37:36] And to say: What! Shall we indeed give up our gods for the sake of a mad poet?

[Q37:36] Serta mereka berkata: Patutkah kami mesti meninggalkan tuhan-tuhan yang kami sembah, kerana mendengar ajakan seorang penyair gila?  

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(37:36) and said: “Shall we forsake our deities for the sake of a distracted poet?”

بَلْ جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ {37:37}

[Q37:37] bal jaaa'a bilhaqqi wa saddaqal mursaleen. 
[Q37:37] Nay: he has come with the truth and verified the messengers.

[Q37:37] (Tidak! Nabi Muhammad bukan penyair dan bukan pula seorang gila) bahkan ia telah membawa kebenaran (tauhid) dan mengesahkan kebenaran (tauhid) yang dibawa oleh Rasul-rasul (yang terdahulu daripadanya).

THE ADVENT OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS TESTIFIED BY EARLIER PROPHETS. See commentary of Baqarah 2:40, 89 and 253.

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(37:37) (They say so although) he brought the Truth and confirmed the veracity of the Messengers. *21

*21 Confirmation of the Messengers has three meanings and all the three are implied here: (1) That he had not opposed any former Messenger so that the believers of that Messenger could have a rational ground of prejudice against him; he had rather confirmed all the former Messengers sent by God; (2) that he had not brought any new or novel thing, but he had presented the same that the former Messengers of God had been presenting from the very beginning; and (3) that he truly fulfilled and corresponded to the predictions that the former Messengers had made concerning him.

إِنَّكُمْ لَذَائِقُو الْعَذَابِ الْأَلِيمِ {37:38}

[Q37:38] Innakum lazaaa'iqul 'azaabil Aleem 
[Q37:38] Most surely you will taste the painful punishment.

[Q37:38] Sesungguhnya kamu (wahai orang-orang musyrik) akan merasai azab seksa yang tidak terperi sakitnya. 

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(37:38) (They will be told): “You shall taste the grievous chastisement.

وَمَا تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ {37:39}

[Q37:39] Wa maa tujzawna illaa maa kuntum ta'maloon;
[Q37:39] And you shall not be rewarded except (for) what you did.

[Q37:39] Dan kamu tidak dibalas melainkan (dengan balasan yang sepadan) dengan apa yang kamu telah kerjakan; 

This and the next verse together INDICATE THAT EVIL DOERS WILL ONLY SUFFER FOR THEIR OWN MISDEEDS BUT the purified servants of ALLAH (SWT) will enjoy the grace and blessings more and more. See commentary of Ya Sin 36:54.

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(37:39) You will only be recompensed according to your deeds.”

إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ {37:40}

[Q37:40] illaa 'ibaadaL Laahil mukhlaseen;  
[Q37:40] Save the servants of ALLAH (SWT), the purified ones.

[Q37:40] Kecuali hamba-hamba ALLAH (SwT) yang dibersihkan dari sebarang syirik,

See commentary of Ya Sin 36:55 to 58.

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(37:40) But Allah’s chosen servants (shall be spared this woeful end).

أُولَٰئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ {37:41}

[Q37:41] Ulaaa'ika lahum rizqum ma'loom, 
[Q37:41] For them is a known sustenance,

[Q37:41] Mereka itu beroleh limpah kurnia yang termaklum, 

(see commentary for verse 40)

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(37:41) For them awaits a known provision, *22

*22 "A known provision" : A provision All of whose characteristics have been made known to them, which they are sure to receive, about which they have also the full satisfaction that they will continue to receive it for ever, and about which there is no apprehension that they may or may not get it at some time.

فَوَاكِهُ ۖ وَهُمْ مُكْرَمُونَ {37:42}

[Q37:42] Fa waakihu wa hum mukramoon, 
[Q37:42] Fruits, and they shall be highly honored,

[Q37:42] Iaitu buah-buahan (yang lazat), serta mereka mendapat penghormatan, 

(see commentary for verse 40)

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(37:42) a variety of delicious fruits; and they shall be honoured *23

*23 In this there is a subtle allusion to this also that in Paradise food will be provided not to serve as food but for pleasure and delight. That is, the food there will not be meant to replenish the bodily deficiencies through diet, for no deficiency whatever will occur in the body in that eternal life, nor will man have appetite, for appetite is caused by the process of assimilation in the body, nor will the body demand food for its survival. That is why the word fawakih has been used for the different kinds of food in Paradise, which contains the sense of taste and pleasure more than that of nutrition.

فِي جَنَّاتِ النَّعِيمِ {37:43}

[Q37:43] Fee jannaatin Na’em, 
[Q37:43] In gardens of pleasure,

[Q37:43] Di dalam Syurga-syurga yang penuh melimpah dengan berjenis-jenis nikmat.  

(see commentary for verse 40)

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(37:43) in the Gardens of Bliss.

عَلَىٰ سُرُرٍ مُتَقَابِلِينَ {37:44}

[Q37:44] 'Alaa sururim mutaqaa bileen; 
[Q37:44] On thrones, facing each other.

[Q37:44] Mereka duduk berhadap-hadapan di atas pelamin-pelamin kebesaran;  

(see commentary for verse 40)

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(37:44) They will be seated upon couches set face to face;

يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ {37:45 }

[Q37:45] Yutaafu 'alaihim bikaasim mim ma’een, 
[Q37:45] A bowl shall be made to go round them from water running out of springs,

[Q37:45] Diedarkan kepada mereka piala yang berisi arak (yang diambil) dari sungainya yang mengalir, 

(see commentary for verse 40)

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(37:45) a cup filled with wine *24 from its springs, *25 will be passed around to them; *26

*24 That is, `It will not be the kind of wine that is extracted from rotten fruit and corn in the world, but it will flow naturally from fountains like canals. In Surah Muhammad, the same thing has been described more clearly, thus: ........and canals will be flowing in it of wine which will be delightful for the drinkers." (v. 15)
*25 Here the word ka `s (cup) only has been used and there is no mention of the wine. But in Arabic the use of ka's always implies wine. The cup which contains milk or water, instead of wine, or is empty, is not called ka's. The word ka's is used for a cup only when it contains wine.
*26 Here it has not been mentioned as to who will take these cups of wine round to the dwellers of Paradise. This has been stated at other places: `And there will go round to them young boys, exclusively appointed for their service, who will be as lovely as well-guarded pearls." (At-Tur :24). `They will be attended by brisk-moving boys who will for ever remain boys. If you saw them, you would think they were pearls, scattered." (Ad-Dahr: 19). Then, its further details are found in the traditions related by Hadrat Anas and Hadrat Samurah bin Jundub from the Holy Prophet, according to which: `The children of the mushrikin will be attendants of the dwellers of Paradise." (Abu Da`ud Tayalisi, Tabarani, Bazzar). Though these traditions are weak as regards their links of transmitters, there are several other Ahadith which mean that children who died young, before attaining maturity, will go to Paradise. Ahadith also show that the children whose parents are blessed with Paradise, will live with them so as to be a comfort of the eyes for them. This leaves behind those children whose parents will not go to Paradise. Thus, with regard to them, it seems reasonable that they will be made the attendants of the dwellers of Paradise. (For a detailed discussion of this, see Fath ul-Bari and 'Umdat ul-Qari: Kitab ul-Jana'iz, Bab; Maqila fi aulad il -mushrikin; Rasa 'il-o-Masa'il, vol. III, pp. 177-187). 

بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ {37:46}

[Q37:46] Baidaaa'a laz zatil lish shaaribeen, 
[Q37:46] White, delicious to those who drink.

[Q37:46] Minuman itu putih bersih, lagi lazat rasanya, bagi orang-orang yang meminumnya, 

(see commentary for verse 40)

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(37:46) white, sparkling (wine), a delight to the drinkers.

لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ {37:47}

[Q37:47] Laa feehaa ghawlunw wa laa hum 'anhaa yunzafoon.
[Q37:47] There shall be no trouble in it, nor shall they be exhausted therewith.

[Q37:47] Ia tidak mengandungi sesuatu yang membahayakan dan tidak pula mereka mabuk kerana menikmatinya. 

It is stated in Baqarah 2:255 that [*] slumber does not overtake ALLAH (SWT), [*] nor does sleep, [*] nor fatigue. HE IS FREE FROM ALL EFFECTS CAUSED BY PHYSICAL LAWS OPERATING IN THIS WORLD.

The spiritual world of the hereafter is a reward given to His approved servants, so the blissful existence of the hereafter will be a reflection of His attributes.

The spiritual world is one abstract unit and the bliss of it is universal and enduring BUT the physical world is a composite organization with opposites of contrasting demerits. Trouble or fatigue is the state of exertion of the physical body.

©  The life in Paradise being free from all physical dependence and needs, there naturally can be no trouble or exhaustion in any aspect of the blissful life which would naturally be of continued or sustained state of realisation. Such a unique state of existence would be the award from the identical attributes of ALLAH (SWT) who owns it, in its absolute or infinite degree. See verse 2:255.

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(37:47) There will neither be any harm in it for their body nor will it intoxicate their mind. *27

*27 That is, the wide of Paradise will be free from both the evils which are found in the wine of the world. The wine of the world, first of All, afflicts man with its stink; then it embitters his taste, upsets his stomach, affects his mind and causes giddiness; then it affects the liver and spoils the health generally. Then, when the intoxication is gone, it leaves behind other ill-effects on the body. Its other evil is that man gets drunk with it, talks nonsense and brawls. This is how the wine affects man's mind and reason. Man suffers both these evil effects of the wine only for the sake of delight and pleasure. AIlah says that the wine of Paradise will certainly afford and give full pleasure and delight, but it will be free from the kinds of the evils that go with the worldly wine.
*28 Probably these will be the girls who died before attaining the age of discretion in the world, and whose parents did not deserve to enter Paradise. This can be said on the basis of analogy that just as the boys similarly placed will be appointed for the service of the dwellers of Paradise, and they will ever remain hoes, so will the girls be made the houris and they will ever remain young and beautiful. The correct knowledge, however, is with Allah. 

وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ {37:48}

[Q37:48] Wa 'indahum qaasiraatut tarfi‘een, 
[Q37:48] And with them shall be those who restrain the eyes, having beautiful eyes;

[Q37:48] Sedang di sisi mereka ada pula bidadari-bidadari yang tidak menumpukan pandangannya melainkan kepada mereka, lagi yang amat indah luas matanya;

ì  The qualities of chaste, modest and pure womanhood have been presented in this verse.

The description of women in paradise refers to the kind of mates the righteous will have in heaven, BUT these qualities have been mentioned as a model to be adopted by every believing woman in her life on earth.

ì  MOST VALUABLE QUALITY IN WOMEN IS TO POSSESS EYES FREE OF LUST.

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(37:48) Theirs shall be wide-eyed maidens *28 with bashful, restrained glances, *29

*29 "Restraining their looks": Restraining their looks from everyone except their husbands. 
*30 The words of the Text actually mean this: "As if they were the hidden or well preserved eggs." The commentators have given different interpretations of these words, but the correct commentary is the one which Hadrat Umm Salamah has related from the Holy Prophet. She says that when she asked the meaning of this verse from the Holy Prophet, he said: "Their delicacy and elegance and tenderness will be like the thin skin which is there between the shell of the egg and its fleshy part." (Ibn Jarir). 

كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ {37:49}

[Q37:49] Ka annahunna baidum maknoon. 
[Q37:49] As if they were eggs carefully protected.

[Q37:49] (Putih kekuning-kuningan) seolah-olah mereka telur (Burung Kasawari) yang tersimpan dengan sebaik-baiknya.

¥  The women are described as eggs which are always guarded against external forces.

THE EYES ARE DESCRIBED AS EGGS which are #always kept safe, #closely guarded against the least effect detrimental to its external and the internal security, i.e., from breakage as well as from getting rotten. It is said the Ostrich secures its eggs by keeping them concealed in its feathers against the dust and the sun.

µ  The comparison to eggs, is the most apt and in another place women are compared to rubies and pearls which are always found treasured deep in the earth in the mines or in the strong safes in the secured places of the owners. See 55:58.

EVERY VERSE OF THE HOLY QUR’AN HAS AN OUTER AND SEVERAL INNER MEANING APPLICABLE TO INDIVIDUALS AND PEOPLE IN VARIOUS STATES AND DIFFERENT WALKS OF LIFE.

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(37:49) so delicate as the hidden peel under an egg’s shell. *30

فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ {37:50}

[Q37:50] Fa aqbala ba'duhum 'alaa badiny yatasaaa 'aloon. 
[Q37:50] Then shall some of them advance to others, questioning each other.

[Q37:50] (Tinggallah penduduk Syurga itu menikmati kesenangan), lalu setengahnya mengadap yang lain, sambil berbincang dan bertanya-tanyaan. 

VERSE 27 and VERSE 50 indicate that both the condemned and the approved in hell AND paradise respectively will call to mind the life they lived in this world.

·         So a believer will say that there was a man known to him who did not believe in ALLAH (SWT) and His religion, nor was he sure of the Day of Judgement and the life of hereafter.

·         The man of paradise will be asked to look at the disbeliever who will be roasting in hell. After seeing the fate of the disbeliever, the believer, in paradise, will gratefully acknowledge the grace and mercy of ALLAH (SWT) which saved him from eternal damnation. He is in ecstasy. The danger has passed. He is safe now. Beyond the realm of death life is eternal, blissful. This was an aspiration on the earth, but in the hereafter it is a realisation.

WHATEVER HAS BEEN DESCRIBED IN THESE VERSES IS A FACT OF LIFE IN THE HEREAFTER AND A GUIDANCE TO EVERY INDIVIDUAL WHO IS ALIVE TODAY.

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(37:50) Then some of them will turn to others, and will ask each other.