SURAH (37) AS-SAFFAT (AYA 1 to 20)
Sura (37) AS-SAFFAT [Those Ranged in Ranks] Aya 1 to 182 in 5 Sections
Revealed
in Makka
SECTION 1
Unity shall ultimately triumph
ALLAH (SWT) the
Lord of the Heavens and the Earth is One---The mockers at the apostlesof ALLAH
(SWT) will one day be mocked at---The Day of Requital shall suddenly dawn.
وَالصَّافَّاتِ صَفًّا {37:1}
[Q37:1] Wassaaaffaati
saffaa,
[Q37:1] I swear by those who draw themselves out in ranks.
[Q37:1] I swear by those who draw themselves out in ranks.
Wa (and) is a conjunction, a word that connects sentences,
clauses, and words, BUT IT has been used
in the Qur’an for several purposes. In these verses
it has been used as an adjuration to witness the truth of a solemn affirmation
and to emphasise that affirmation. It is a solemn appeal to a person or
persons to believe in the important statements, made in these verses, on the
basis of sublime and out of the ordinary evidence. Wa has been used here to assert, with
special emphasis, the truth of that which is presented in order to render null
and void expected rejection, if any.
Are the doers of the three things noted in these verses the same
persons, or are they three distinct sets of persons? In
either case, who are they? **Many commentators
take them to refer to angels and good men, the men of ALLAH (SWT), [*] WHO STRIVE
and range themselves in ALLAH (SWT)'s service, [*] DEFEND TRUTH and destroy the power base of evil, whenever
necessary, [*]
and PROCLAIM
the truth of the word of ALLAH (SWT). **Some
commentators add "Lord of"
in every verse, in which case wa becomes
an oath, an invocation in the name of ALLAH (SWT),
to assert the truth.
IN SINLESSNESS AND INFALLIBILITY, according to the Qur’an, 1. THE HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and his 2. AHLUL BAYT, in addition to 3. other prophets of ALLAH
(SWT), are the only men of ALLAH (SWT).
·
As per verses 33:33 of Al Ahzab and 3:61 of Ali Imran, they are the only "human beings" thoroughly purified.
·
They are not only as pure and
holy as the angels ARE BUT ALSO STAND
HIGH AND ABOVE THE ANGELS IN RANK AND HONOUR, according to the
commentary of Baqarah
2:30 to 39.
BY BECOMING AWARE OF THE EXISTENCE OF THE
HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS AHLUL BAYT, ADAM WAS DECLARED SUPERIOR TO THE ANGELS WHO,
WHEN COMMANDED BY ALLAH (SWT), FELL PROSTRATE BEFORE HIM.
SO NO other human being can
be joined with the holy and pure angels in these verses as men of ALLAH (SWT)
except the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) and his Ahlul Bayt,
because as said in Fatir 35:19 to 22:- "Alike
are not the blind and those who can see, nor darkness and light, nor shade and
heat, nor the living and the dead."
SO THE PURE AND THE IMPURE CANNOT BE
JOINED BY THE JUST AND WISE LORD TOGETHER.
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(37:1) By those who range themselves in
rows;
فَالزَّاجِرَاتِ زَجْرًا {37:2}
[Q37:2] Fazzaajiraati
zajraa,
[Q37:2] Then those who drive away with reproof,
[Q37:2] Then those who drive away with reproof,
(see
commentary for verse 1)
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(37:2) by those who reprove severely,
فَالتَّالِيَاتِ ذِكْرًا {37:3}
[Q37:3] Fattaaliyaati
Zikra,
[Q37:3] Then those who recite, being mindful,
[Q37:3] Then those who recite, being mindful,
(see
commentary for verse 1)
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(37:3) and those who recite the Exhortation; *1
*1 The
majority of the commentators
are agreed that All these three groups imply the groups of the angels, and the
same explanation of it has been reported from 'Abdullah bin Mas'ud, Ibn `Abbas,
Qatadah, Masruq Said bin Jubair, 'Ikrimah, Mujahid, Suddi, Ibn Zaid and Rabi'
bin Anas. Some commentators
have given other commentaries also, but this commentary is more in keeping with
the context. The words "range themselves in ranks" refer to the fact
that all the angels who are administering the affairs of the universe, are the
humble servants of Allah, and are ever ready to carry out any service and
implement any command of His. This theme -has been further repeated in verse
165 below, where the angels say with regard to themselves: "We are the
ranged servants (of Allah).' As for "scolding and cursing", some commentators think that it
refers to those angels who drive the clouds and arrange the rainfall. Although
this meaning is not incorrect either, the meaning which is more relevant to the
following context is that among these angels there is also a group of those,
who scold and curse the disobedient people and the culprits, and this scolding
and cursing is not merely verbal but it rains on human beings in the form of
natural disasters and calamities. "To recite admonition" implies that
among these angels there are also those, who perform the service of admonition
in order to draw the people's attention to the Truth. This they do by bringing
about natural calamities from which the needful take heed, and by bringing down
the teachings to the Prophets, and in the form of revelations with which the
pious men are blessed through them.
إِنَّ إِلَٰهَكُمْ لَوَاحِدٌ {37:4}
[Q37:4] Inna
illaahakum la Waahid.
[Q37:4] Most surely your God is One:
[Q37:4] Most surely your God is One:
THE UNITY OF ALLAH (SWT) IS AN IMPORTANT MESSAGE OR
THE GREATEST TRUTH, to which, so much emphasis has been used
through such a solemn and emphatic assertion, for the correct faith in the
Unity of the Creator of the Universe, is directly and most vitally connected
with the life and the destiny of the human race. Man has
to necessarily know that he has not been created by a mere accident OR as a
sport of any vain creative power OR by any contending forces OR by any
purposeless mechanical process. Man should essentially know as to who actually is
his creator and master and what are his qualities and powers and his rights
over his creation. Man must know
the correct source OR authority from whom he gets all that he needs and the
things he possesses in this life, AND man should realise that
the same Power which brought him into exixtence from nothing and bestowed its
favour upon him, could also punish whoever defies its plan, OR disobeys its law or rebels against it Supreme Authority and
causes any mischief to its creation. THIS SAME UNIVERSAL TRUTH has
consistently been preached by every heavenly messenger who visited the earth. THE APOSTLES OF ALLAH (SWT) APPEARING IN THE DIFFERENT
PARTS OF THE EARTH, IN DIFFERENT AGES, PREACHED THIS VERY SAME SUBLIME TRUTH, I.E., THE UNITY
OF ALLAH (SWT), TO EVERY UNIT OF THE HUMAN
RACE, INHABITING THE VARIOUS PARTS OF THE EARTH.
The
belief in the Unity of ALLAH (SWT) is so important and so essential for man
that its significance has been frequently mentioned with the various forms of
emphasis, laid on the essertion of the Truth. See verses 2:116; 2:255; 3:2; 3:18; 5:73;
6:102; 6:106; 13:16; 17:39; 17:111; 19:35; 21:22; 21:24; 21:25; 22:34; 23:91;
34:27; 37:61; 27:63; 27:64; 27:70; 28:81; 39:4; 39:44; 40:3; 43:82; 44:8;
51:51; 59:23; 102:1. In this connection refer particularly to the
introduction of al
Fatihah, commentary of Fatihah 1:1 to 4 and
Baqarah
2:255.
The above are some of the
verses in which the Unity of ALLAH (SWT), i.e., His Oneness has been exclusively mentioned. Besides these there
are many others in which the Unity is implied or referred to. Almost all the
chapters of the Holy Qur’an contain direct or indirect references to this most
vital factor.
r Our brethren of the church
established in the name of Christ, profess belief in
Trinity, i.e., in three Gods. IF THEY ONLY refer to the very book in
their own hands called the Holy Bible they will find only the Unity of the Lord
preached to mankind by Jesus as well as by the predecessor apostles of ALLAH (SWT).
See Deut.
4:35, Deut. 6:4, Corin 8:4, Mark 12:29, John 17:3, John 20:17.
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(37:4) surely your God is One, *2
*2 This
is the Truth to impress which an oath has been taken by the angels bearing the
above-mentioned qualities. In other words, what is meant to be said is:
"The whole system of the universe which is functioning in the scrvice of
Allah, and all those manifestations of this universe which bring the evil
consequences of deviation from the service of Allah before men, testify that
the "Deity" of men is One and only One." The word
"Ilah" applies to two meanings: (1) The deity
who is actually being served and worshipped; and (2) the Deity
Who, in reality, is worthy of being served and worshipped. Here, the word
"Ilah"has been used in the second meaning, for, as far as the first
meaning is concerned, men have adopted many other deities. That is why we have
translated "Ilah"as the "real Deity".
رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا
وَرَبُّ الْمَشَارِقِ {37:5}
[Q37:5] Rabbus samaawaati
wal ardi wa maa bainahumaa wa Rabbul mashaariq.
[Q37:5] The Lord of the heavens and the earth and what is between them, and Lord of the easts.
[Q37:5] The Lord of the heavens and the earth and what is between them, and Lord of the easts.
[Q37:5] Tuhan (yang mencipta serta mentadbirkan) langit dan bumi dan segala
yang ada di antara keduanya dan Tuhan (yang mengatur) tempat-tempat terbit
matahari.
Mashariq is the plural of mashriq which means east.
There are many easts in the universe. The east that we know is not the only east, SINCE the sun rises not only for our
planet but many other planets in the solar system. There are several such galaxies in the universe with
several suns and their planets and their easts.
·
Also refer to the commentary of Araf 7:7.
In Rahman 55:17,
ALLAH (SWT) is called the Lord of the two easts and the two wests; and in
·
Ma-arij 70:40 He
is the Lord of the easts and the wests.
So ALLAH (SWT) IS THE LORD OF THE WORLDS,
THE WHOLE UNIVERSE. His unity, mentioned in verse 4,
comprehends every thing that has been created the heavens and the earth, and
all between them. Wherever a sun rises in the universe and covers the area with
its light is His dominion.
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(37:5) the Lord of the heavens and the earth and of
whatever lies between the two, the Lord *3 of the Easts. *4
*3 The
Truth that has been conveyed in these verses is: "The Master and Ruler of
the Universe is the real Deity of men: He alone can be, and should be, the
Deity. It would be utterly irrational that the Rabb (i.e.. Master, Ruler,
Guardian and Sustainer) of the man should be one but his Ilah (deity) another.
The basic reason for worship is that man should naturally bow down before and
acknowledge the superiority of him who can bring him harm and good, who can
fulfil his needs and requirements, who can make or mar his destiny and has
power over his life and survival itself. If man understands this he will
automatically understand that to worship the one who has no power and not to
worship Him Who has All the powers arc both against reason and nature. The One
Who alone is worthy of worship is He Who possesses the powers. As far as the
powerless beings are concerned, they are neither worthy of worship, nor is it
in any way profitable to worship and pray to them, for it is not in their power
to take any action whatever on man's petitions and prayers. To bow before them
humbly and to petition them would be as foolish and meaningless an act as to
bow before and petition another one who has himself gone before a ruler to make
obeisance and submit his petitions.
*4 The sun does not always rise at the same point but at a different point every day. Moreover, it does not rise at one and the same time for the whole world but rises at different times for the different parts of the earth. That is why the plural "Mashariq" (Easts) has been used to indicate the different points at which the sun rises according to the season of the year. The corresponding word °Magharib" (Wests) has not been used because Mashariq itself points to Magharib However, in Surah Al-Ma'arij, the word magharib also has been used along with tnashariq: Rabb-al-mashariqi wal-magharib.
*4 The sun does not always rise at the same point but at a different point every day. Moreover, it does not rise at one and the same time for the whole world but rises at different times for the different parts of the earth. That is why the plural "Mashariq" (Easts) has been used to indicate the different points at which the sun rises according to the season of the year. The corresponding word °Magharib" (Wests) has not been used because Mashariq itself points to Magharib However, in Surah Al-Ma'arij, the word magharib also has been used along with tnashariq: Rabb-al-mashariqi wal-magharib.
إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ
الْكَوَاكِبِ {37:6}
[Q37:6] Innaa
zaiyannas samaaa 'ad dunyaa bizeenatinil kawaakib, -
[Q37:6] Surely We have adorned the nearest heaven with an adornment, the stars,
[Q37:6] Surely We have adorned the nearest heaven with an adornment, the stars,
[Q37:6] Sesungguhnya Kami telah
menghiasi langit yang dekat (pada penglihatan penduduk bumi) dengan hiasan
bintang-bintang.
Sama-ad dunya means the lowest heaven,
nearest to the earth. It is said to be the seat of the
exalted assembly of angels, as pointed out in verse 8. The beauty of the
starry heaven is proverbial. Their marvellous beauty, their coherent grouping
and harmonious working manifest the unity, control and wisdom of the one true
creator.
The perfect, harmonious,
undisturbed and continuous existence of creation in the heavens, under the
precise laws made by ALLAH (SWT), cannot be disturbed or upset by any
rebellious evil, so it is cast away on every side, repulsed, under a perpetual
penalty, by a flaming fire.
GOODNESS IS ALWAYS PROTECTED BY THE ALL GOOD AGAINST
EVIL.
v THE MEN OF ALLAH (SWT), mentioned in the commentary
of verses 1
to 3 of this surah, are goodness
personified or the true reflection or manifestation of the absolute
goodness of the Lord, THEREFORE every type of
evil has been kept off from them. They have been thoroughly purified as
per verse 33:33
of Ahzab.
v Also refer to Hijr 15:40 and
42 and Bani Israil 17:65 to know that Shaytan has no authority over
the men of ALLAH (SWT) mentioned
above.
GOODNESS IS
REAL AND ETERNAL. Evil is the consequence of the
rebellious urge of the devil. It shall die its own death
when the devil, along with his followers, goes to hell. So far as it lives in
this world it cannot rise to the higher region of goodness, even if it tries to
have a glimpse of the world of total righteousness. Its area of operation is
the abyss.
·
No evil spirit can ever penetrate even the lowest heaven. Refer to the
commentary of Hijr
15:16 to 18.
After the advent of the Holy Prophet
(ALLAHuma
sali ala Muhammad wa ala ali Muhammad)
the doors of even the lowest regions were closed to the devils and evil
spirits.
Ø Prior to the advent of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), the jinn and
devils had access to the outskirts of heaven, and by assiduous eavesdropping
secured some of the secrets of the upper world, which they communicated to
soothsayers upon the earth.
Ø After the advent of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) they were
driven from the heavens, and whenever they dared to approach, flaming bolts
were hurled at them, appearing to mankind like falling stars.
THOSE WHO ARE
IMMERSED IN THE WORLDLY PLEASURES ARE UNABLE TO HAVE ANY COMMUNION WITH THE
EXALTED BEINGS OF THE HIGHER SPHERE, EVEN IF THEY
TRY TO STEAL A GLIMPSE OF THAT WHICH IS THERE.
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(37:6) We
have adorned the lower heaven with the adornment of the stars *5
*5 "Lower heaven": The nearer
heaven which can be seen with the naked eye, without the help of a telescope.
The worlds beyond which can be seen through the telescopes of different powers,
and the worlds which have not so far been observed through any moans, are the
distant heavens. In this connection, one should also note that "sama"
is not something definite and determined, but man generally has been using this
word and its other synonyms for the heavens since the earliest times.
وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ {37:7}
[Q37:7] Wa
hifzam min kulli Shaitaanim maarid,
[Q37:7] And (there is) a safeguard against every rebellious Shaitan.
[Q37:7] And (there is) a safeguard against every rebellious Shaitan.
[Q37:7] Dan (Kami pelihara urusan langit
itu) dengan serapi-rapi kawalan dari (masuk campur) tiap-tiap Syaitan yang
derhaka;
(see
commentary for verse 6)
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(37:7) and have protected it from every rebellious
satan. *6
*6 That is, "Heaven is not
merely empty space so that anyone who likes may enter it, but it has been
fortified strongly, and its different regions have been bounded by such strong
barriers that it is impossible for any rebel satan to exceed them. Every star
and planet in the universe has its own circle and sphere escaping from which is
as difficult as entering it. With the naked eye one can only see empty space,
but, in reality, there are countless regions in space which have been even more
strongly fortified and protected than they could be by steel walls. One can
imagine and estimate the strength of these barriers by the difficulties man is
experiencing in the way of reaching the moon, which is our nearest neighbour in
space. Similar difficulties prevent the other creation of the earth, the jinns,
from ascending towards the heavens.
لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ
وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ {37:8}
[Q37:8] Laa
yassamma 'oona ilal mala il a'alaa wa yuqzafoona min kulli jaanib,
[Q37:8] They cannot listen to the exalted assembly and they are thrown at from every side,
[Q37:8] They cannot listen to the exalted assembly and they are thrown at from every side,
[Q37:8] (Dengan itu) mereka tidak dapat
memasang telinga mendengar (percakapan malaikat) penduduk langit dan mereka
pula direjam (dengan api) dari segala arah dan penjuru,
(see commentary for verse 6)
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(37:8) These satans cannot listen to what transpires
in the High Council for they are pelted away from every side
دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ {37:9}
[Q37:9] Duhooranw
wa lahum 'azaabunw waasib,
[Q37:9] Being driven off, and for them is a perpetual chastisement,
[Q37:9] Being driven off, and for them is a perpetual chastisement,
(see
commentary for verse 6)
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(37:9) and are repelled. Theirs is an
unceasing chastisement.
إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ
ثَاقِبٌ {37:10}
[Q37:10] illaa
man khatifal khatfata fa atba'ahoo shihaabun saaqib.
[Q37:10] Except him who snatches off but once, then there follows him a brightly shining flame.
[Q37:10] Except him who snatches off but once, then there follows him a brightly shining flame.
[Q37:10] Kecuali sesiapa di antara
Syaitan-syaitan itu yang curi mendengar mana-mana percakapan (malaikat), maka
dia diburu dan diikuti (dengan rejaman) api yang menjulang lagi menembusi.
(see commentary for verse 6)
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(37:10) And if any is able to snatch a fragment, he is
pursued by a piercing flame. *7
*7 To
understand this one should keep in view the fact that in the time of the Holy
Prophet, soothsaving was in great vogue in Arabia. The soothsayers used to make
predictions, give news of the unseen, tell the whereabouts of the lost properties
and articles, and the people used to visit them to know the events of their
past and future lives. These soothsayers claimed that they had some jinns and
satans under their control, who brought them all sorts of news. In this
environment when the Holy Prophet was appointed to Prophethood, and he began to
recite the verses of the Qur'an, which described the past history and contained
news of the future, and also stated that an angel brought him these verses, his
opponents immediately branded him a soothsayer and started telling others that,
like the other soothsayers, he too was associated with a satan, who brought him
news from the heavens, which he presented as revelations from Allah. To refute
this accusation, Allah says: "The satans have no access to heaven. They
have no power to hear the conversations of the angels and bring its news for
others; if by chance a little of it enters the ear of a satan, and he tries to
bring it down, he is followed by a flashing flame." In other words, it
means: "The grand system of the universe, which is functioning under the
agency of the angels has been firmly guarded and secured against every
interference of the satans. Not to speak of interfering in it, they do not even
have the power to obtain any kind of information about it." (For further
explanation, see AI-Hijr: 17-18 and the E.N's thereof).
فَاسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَمْ مَنْ
خَلَقْنَا ۚ إِنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لَازِبٍ {37:11}
[Q37:11] Fastaftihim
ahum ashaddu khalqan am man khalaqnaa; innaa khalaqnaahum min teenil laazib.
[Q37:11] Then ask them whether they are stronger in creation or those (others) whom We have created. Surely We created them of firm clay.
[Q37:11] Then ask them whether they are stronger in creation or those (others) whom We have created. Surely We created them of firm clay.
[Q37:11] (Setelah nyata kekuasaan Kami)
maka bertanyalah (wahai Muhammad) kepada mereka (yang ingkarkan hidupnya semula
orang-orang mati): Adakah diri mereka lebih sukar hendak diciptakan atau
makhluk-makhluk lain yang Kami telah ciptakan? Sesungguhnya Kami telah mencipta
mereka dari tanah liat (yang senang diubah dan diciptakan semula).
¥
MAN HAS BEEN CREATED FROM MUDDY CLAY. See
commentary of Anam
6:2; Araf 7:12 and Sajdah 32:7.
Amongs men there are the *disbelievers, *the doubters, *the evil-doers,
*the deniers of ALLAH (SWT)'s grace and mercy, who have forgotten
their lowly state. There is a wonderful variety of created beings in
His spacious creation. He has destroyed men like them, stronger and powerful
than them, in the past. He can, if He wills, wipe them off from the surface of
the earth and bring another generation.
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(37:11) So ask them (that is, human beings): “Were they
harder to create than the objects We created?” *8 We
created them from sticky clay. *9
*8 This is an answer to the
suspicions of the disbelievers of Makkah, which they presented about the
Hereafter. They thought that the Hereafter was not possible, for it is
impossible that the dead men should be recreated. In answer to it, Allah
presents arguments for the possibility of the Hereafter and asks: "If you
think that the recreation of the dead men is a very difficult task which We do
not have the power to accomplish, do you think it is easy to create the earth
and the heavens and the countless things that they contain? Why don't you use
your common sense? Do you think that God for Whom it was not at all difficult
to create this great Universe and Who has created you in the first instance,
will not have the power to create you once again?"
*9 That is, "Man is not a difficult thing to make. He has been created from clay, and can again be created from the same clay." "Created man of sticky clay" means that the first man was created directly from the clay and then his race was perpetuated by means of the sperm-drop. It also means that every man has been 'created from the sticky clay, for the whole substance of man's body is obtained from the earth. The sperm-drop of which he is created, is a product of the food, and all the substances which make up his physical being, from the time he is conceived till his death, are also supplied by the food. The source of the food, whether animal flesh or vegetable, is ultimately the same earth which, in combination with water produces corn and vegetables and fruit to become food for man, and nourish the animals, which supply milk and flesh for the use of man. Thus, the basis of the argument is: Man could not be living today if the earth and clay had not become the source of life for him. And if it is possible today to create life in it, as your own existence is a clear and definite pointer to this possibility, why should it be impossible to bring about your re-creation from the same earth tomorrow?
*9 That is, "Man is not a difficult thing to make. He has been created from clay, and can again be created from the same clay." "Created man of sticky clay" means that the first man was created directly from the clay and then his race was perpetuated by means of the sperm-drop. It also means that every man has been 'created from the sticky clay, for the whole substance of man's body is obtained from the earth. The sperm-drop of which he is created, is a product of the food, and all the substances which make up his physical being, from the time he is conceived till his death, are also supplied by the food. The source of the food, whether animal flesh or vegetable, is ultimately the same earth which, in combination with water produces corn and vegetables and fruit to become food for man, and nourish the animals, which supply milk and flesh for the use of man. Thus, the basis of the argument is: Man could not be living today if the earth and clay had not become the source of life for him. And if it is possible today to create life in it, as your own existence is a clear and definite pointer to this possibility, why should it be impossible to bring about your re-creation from the same earth tomorrow?
بَلْ عَجِبْتَ وَيَسْخَرُونَ {12}
[Q37:12] Bal'ajibta
wa yaskharoon,
[Q37:12] Nay! you wonder while they mock,
[Q37:12] Nay! you wonder while they mock,
[Q37:12] (Pertanyaan itu tidak juga
berfaedah kepada mereka) bahkan engkau merasa hairan (terhadap keingkaran
mereka) dan sebaliknya mereka mengejek-ejek (peneranganmu).
Refer to the commentary
of Anam 6:7
to 10, 125; Anbiya 21:41; Hud 11:7; Saba 34:43.
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(37:12) You marvel (at the wondrous
creations of Allah) and they scoff at it,
وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ {37:13}
[Q37:13] Wa
izaa zukkiroo laa yazkuroon,
[Q37:13] And when they are reminded, they mind not,
[Q37:13] And when they are reminded, they mind not,
(see
commentary for verse 12)
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(37:13) and when they are admonished, they pay no heed;
وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ {37:14}
[Q37:14] Wa
izaa ra aw Aayatinw yastaskhiroon,
[Q37:14] And when they see a sign they incite one another to scoff,
[Q37:14] And when they see a sign they incite one another to scoff,
[Q37:14] Dan apabila mereka melihat
sesuatu tanda (yang membuktikan kekuasaan Kami dan kebenaranmu), mereka
mencari-cari jalan memperolok-olokkannya, -
(see
commentary for verse 12)
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(37:14) and if they see any Sign, they
laugh it away
وَقَالُوا إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ {37:15}
[Q37:15] Wa
qaalooo in haazaa illaa sihrum mubeen.
[Q37:15] And they say: This is nothing but clear magic:
[Q37:15] And they say: This is nothing but clear magic:
(see
commentary for verse 12)
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(37:15) and say: “This is nothing but plain
sorcery. *10
*10 That is,
"This person is talking of the world of magic in which the dead will rise,
and will be produced before a court and sent to Heaven and Hell" or, it
may also mean: "This person is talking like a madman. What he talks is a
clear proof that somebody has worked magic on him; otherwise a sensible person
could not talk such things.
أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا
أَإِنَّا لَمَبْعُوثُونَ {37:16}
[Q37:16] 'A-izaa
mitnaa wa kunnaa turaabanw wa 'izaaman 'ainnaa lamab'oosoon,
[Q37:16] What! When we are dead and have become dust and bones, shall we then certainly be raised,
[Q37:16] What! When we are dead and have become dust and bones, shall we then certainly be raised,
[Q37:16] Adakah sesudah kita mati serta
menjadi tanah dan tulang, adakah kita akan dibangkitkan hidup semula?
Refer to the commentary
of Rad 13:5;
Muminun 40:33 to 37, 82; Naml 27:67 and 68.
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(37:16) Is it ever possible that after we
die and are reduced to dust and (a skeleton of) bones, we will be raised to
life?
أَوَآبَاؤُنَا الْأَوَّلُونَ {37:17}
[Q37:17] Awa
aabaa'unal awwaloon
[Q37:17] Or our fathers of yore?
[Q37:17] Or our fathers of yore?
(see
commentary for verse 16)
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(37:17) And so also shall our forefathers
of yore be raised to life?”
قُلْ نَعَمْ وَأَنْتُمْ دَاخِرُونَ {18}
[Q37:18] Qul
na'am wa antum daakhiroon.
[Q37:18] Say: Aye! And you shall be abject.
[Q37:18] Say: Aye! And you shall be abject.
[Q37:18] Jawablah (wahai Muhammad): Ya,
benar! (Kamu semua akan dibangkitkan) dengan keadaan hina-dina.
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(37:18) Tell
them: “Yes; and you are utterly helpless (against Allah).” *11
*11 That
is, "Allah can make of you whatever He likes. When He willed, you came
into being forthwith; when He wills, you will die at one Command by Him; and
then whenever He wills, His one Command will raise you back to lift. "
فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ فَإِذَا هُمْ
يَنْظُرُونَ {37:19}
[Q37:19] Fa
innamaa hiya zajra tunw waahidatun fa izaa hum yanzuroon.
[Q37:19] So it shall only be a single cry, when lo! They shall see.
[Q37:19] So it shall only be a single cry, when lo! They shall see.
[Q37:19] (Kebangkitan ini mudah) kerana
sesungguhnya ia boleh berlaku hanyalah dengan suara sahaja, maka dengan serta
mereka semuanya (bangkit) melihat (apa yang akan jadi).
Refer to the commentary
of Ya Sin 36:29,
49, 53 and 59.
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(37:19) There will be a single stern rebuff and lo,
they will be observing with their own eyes (all that they had been warned
against). *12
*12 That is,
"When the time comes for this, it will not be difficult to reestablish the
whole world. Just a single shout will be enough to make the people to wake up.
Here, the word "shout" or "cry" is very meaningful. It
depicts the Resurrection as though the people who had died since the beginning
of the creation till the last Day, were lying asleep, and a sudden command to
them to "wake up" will cause them to rise up all at once."
وَقَالُوا يَا وَيْلَنَا هَٰذَا يَوْمُ
الدِّينِ {20}
[Q37:20] Qa
qaaloo yaa wailanaa haazaa Yawmud-Deen.
[Q37:20] And they shall say: O woe to us! This is the day of requital.
[Q37:20] And they shall say: O woe to us! This is the day of requital.
(see
commentary for verse 19)
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(37:20) They will then say: “Woe for us.
This is the Day of Judgement.”
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