SURAH (39) AZ-ZUMAR (AYA 11 to 30)

قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَهُ الدِّينَ {39:11}

[Q39:11] Qul inneee umirtu an a'budaL Laaha mukhlisal lahud deen; 
[Q39:11] Say: I am commanded that I should serve ALLAH (SWT), being sincere to Him in obedience.

[Q39:11] Katakanlah lagi (wahai Muhammad): Sesungguhnya aku diperintahkan supaya menyembah ALLAH (SwT) dengan mengikhlaskan segala ibadat kepadaNya;

Refer to the commentary of An-am 6:14.

THIS VERSE WAS REVEALED when the pagans of Makka asked the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as to why he was preaching a new religion opposed to idolatry and making his followers suffer persecution and miseries.

v  Not in the order of conversion of the Makkans, BUT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS THE FIRST MUSLIM IN THE ORDER OF WHOLE CREATION, mentioned in Ali Imran 3:184.

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(39:11) Tell them, (O Prophet): “I am bidden to serve Allah, consecrating my devotion to Him,

وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ {39:12}

[Q39:12] Wa umirtu li an akoona awwalal Muslimeen. 
[Q39:12] And I am commanded that I shall be the first of those who submit.

[Q39:12] Dan aku diperintahkan supaya menjadi orang yang awal pertama berserah diri bulat-bulat (kepada ALLAH (SwT)). 

(see commentary for verse 11)

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(39:12) and I am bidden to be the first of those who surrender to Him.” *33

*33 That is, "My mission is not only to exhort others but also to practise what I preach myself: I first myself follow the way which I call others to follow."

قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ {39:13}

[Q39:13] Qul inneee akhaafu in 'asaitu Rabbee 'azaaba Yawmin 'azeem. 
[Q39:13] Say: I fear, if I disobey my Lord, the chastisement of a grievous day.

[Q39:13] Katakanlah lagi: Sesungguhnya aku takut jika aku menderhaka kepada Tuhanku - akan azab hari yang besar (soal jawabnya).

Refer to the commentary of An-am 6:14 to 16.

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(39:13) Say: “If I disobey my Lord, I fear the chastisement of an Awesome Day.”

قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَهُ دِينِي {39:14}

[Q39:14] QuliL Laaha a'budu mukhlisal lahoo deenee; 
[Q39:14] Say: ALLAH (SWT) (it is Whom) I serve, being sincere to Him in my obedience:

[Q39:14] Katakanlah lagi: ALLAH (SwT) jualah yang aku sembah dengan mengikhlaskan amalan agamaku kepadaNya. 

(see commentary for verse 13)

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(39:14) Say: “Allah alone shall I serve, consecrating my devotion to Him.

فَاعْبُدُوا مَا شِئْتُمْ مِنْ دُونِهِ ۗ قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۗ أَلَا ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ{39:15}

[Q39:15] Fa'budoo maa shi'tum min doonih; qul innal khaasireenal lazeena khasirooo anfusahum wa ahleehim yawmal qiyaamah; alaa zaalika huwal khusraanul mubeen. 
[Q39:15] Serve then what you like besides Him. Say: The losers surely are those who shall have lost themselves and their families on the day of resurrection; now surely that is the clear loss.

[Q39:15] (Setelah kamu mengetahui pendirianku ini wahai kaum musyrik dan kamu masih juga berdegil) maka sembahlah kamu apa yang kamu kehendaki, yang lain dari ALLAH (SwT), (kamu akan mengetahui akibatnya). Katakanlah lagi: Sesungguhnya orang-orang yang rugi (dengan sebenar-benarnya) ialah orang-orang yang merugikan dirinya sendiri dan pengikut-pengikutnya pada hari kiamat (dengan sebab perbuatan mereka memilih kekufuran atau kederhakaan). Ingatlah, yang demikian itulah kerugian yang jelas nyata.

THIS IS NOT A COMMAND OR PERMISSION BUT A REPROACH AND WARNING.

HE WHO GAINS THE WHOLE WORLD AND LOSES HIS OWN SOUL SHALL NOT BE PROFITED. He has given his soul in exchange of that which will surely land him in the midst of eternal damnation, because clear guidance came to him but he chose to go astray.

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(39:15) So serve, apart from Him, whomsoever you please.” Say: “Behold, the real losers shall be those who will have lost their own selves and their kith and kin on the Day of Resurrection. Behold, that is the obvious loss. *34

*34 Bankruptcy is loss of a person's capital and failure of his business so that he is unable to pay his debts in full. This same metaphor Allah has used here for the disbelievers and polytheists, The sum total of whatever man has got in this world-his life, his intellect, body, powers, capabilities, means and opportunities-is in fact, the capital, which he invests in the business of the worldly life. If a person invested this whole capital on the hypothesis that there is no God, or that there are many gods, whose servant he is, and that he is not accountable to anyone, or that someone else will rescue him on Judgment Day, it would mean that he made a losing bargain and lost all his capital. This is his first loss. His second loss is that in everything that he did, on the basis of the wrong hypothesis, he went on wronging himself and many other men, and the coming generations and many other creatures of Allah, throughout his life. Thus, he got into countless debts, but has no money with which he may fully pay his debts. Over and above this, he has not only himself incurred this loss, but has caused the same loss to his children and near and dear once and friends and fellow countrymen by his wrong education and training and wrong example. It is these three losses together which Allah has called khusran-i-mubin (utter bankruptcy) in this verse.

لَهُمْ مِنْ فَوْقِهِمْ ظُلَلٌ مِنَ النَّارِ وَمِنْ تَحْتِهِمْ ظُلَلٌ ۚ ذَٰلِكَ يُخَوِّفُ اللَّهُ بِهِ عِبَادَهُ ۚ يَا عِبَادِ فَاتَّقُونِ {39:16}

[Q39:16] Lahum min fawqihim zulalum minan Naari wa min tahtihim zulal; zaalika yukhaw wifuL Laahu bihee 'ibaadah; yaa 'ibaadi fattaqoon 
[Q39:16] They shall have coverings of fire above them and coverings beneath them; with that ALLAH (SWT) makes His servants to fear, so be careful of (your duty to) Me, O My servants!

[Q39:16] Bagi mereka (yang kafir disediakan lapisan-lapisan dari api menyerkup di atas mereka dan lapisan-lapisan (dari api) di bawah mereka; dengan (azab) yang demikian, ALLAH (SwT) menakutkan hamba-hambaNya: Oleh itu, bertakwalah kepadaKu wahai hamba-hambaKu! 

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(39:16) There shall be sheets of fire above them and beneath them. This is the end against which Allah warns His servants. So dread My wrath, O you servants of Mine!”

وَالَّذِينَ اجْتَنَبُوا الطَّاغُوتَ أَنْ يَعْبُدُوهَا وَأَنَابُوا إِلَى اللَّهِ لَهُمُ الْبُشْرَىٰ ۚ فَبَشِّرْ عِبَادِ {39:17}

[Q39:17] Wallazeenaj tanabut Taaghoota ai ya'budoohaa wa anaabooo ilaL Laahi lahumul bushraa; fabashshir ibaad, 
[Q39:17] And (as for) those who keep off from the worship of the idols and turn to ALLAH (SWT), they shall have good news, therefore give good news to My servants,

[Q39:17] Dan orang-orang yang menjauhi dirinya dari menyembah atau memuja Taghut serta mereka rujuk kembali taat bulat-bulat kepada ALLAH (SwT), mereka akan beroleh berita yang menggembirakan (sebaik-baik sahaja mereka mulai meninggal dunia); oleh itu gembirakanlah hamba-hambaKu

Refer to the commentary of Baqarah 2:256 and Nahl 16:36.

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(39:17) (On the other hand), good tidings await those who eschew serving false gods *35 and penitently return to Allah. (O Prophet), give good tidings to My servants,

*35 Taghut is from tughyan and means rebellion. If someone is called taghut (rebellion) instead of taghi (rebel), it would mean that he is a rebel incarnate. For example, if a person is called husn (beauty) instead of hasin (beautiful), it would mean that he has reached perfection in beauty. The other deities than Allah have been called taghut because it is rebellion to worship others besides Allah, but the one who has others worship him, is a rebel of the worst kind. (For further explanation, see AI-Baqarah: 256, Al-Nisa: 60, 76, An-Naml: 36 and the E.N.'s thereof). 

الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ ۚ أُولَٰئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ ۖ وَأُولَٰئِكَ هُمْ أُولُو الْأَلْبَابِ {39:18}

[Q39:18] Allazeena yastami'oonal qawla fayattabi'oona ahsanah; ulaaa'ikal lazeena hadaahumuL Laahu wa ulaaa'ika hum ulul albaab. 
[Q39:18] Those who listen to the word, then follow the best of it; those are they whom ALLAH (SWT) has guided, and those it is who are the men of understanding.

[Q39:18] Yang berusaha mendengar perkataan-perkataan yang sampai kepadanya lalu mereka memilih dan menurut akan yang sebaik-baiknya (pada segi hukum agama); mereka itulah orang-orang yang diberi hidayat petunjuk oleh ALLAH (SwT) dan mereka itulah orang-orang yang berakal sempurna. 

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(39:18) to those who pay heed to what is said and follow the best of it. *36 They are the ones whom Allah has guided to the Right Way; they are the ones endowed with understanding.

*36 This verse can have two meanings: (1) That they do not follow every voice but ponder over what every man says and accept only what is right and true; and (2) that they do not try to give a false meaning to what they hear but adopt its good and righteous aspects.

أَفَمَنْ حَقَّ عَلَيْهِ كَلِمَةُ الْعَذَابِ أَفَأَنْتَ تُنْقِذُ مَنْ فِي النَّارِ {39:19}

[Q39:19] Afaman haqqa 'alaihi kalimatul 'azaab; afa anta tunqizu man fin Naar
[Q39:19] What! As for him then against whom the sentence of chastisement is due: What! Can you save him who is in the fire? 

[Q39:19] Maka adakah orang yang telah ditetapkan atasnya hukuman azab (disebabkan kekufurannya, sama seperti orang yang dijanjikan bergembira dengan balasan imannya? Sudah tentu tidak)! Oleh itu adakah engkau berkuasa menyelamatkan orang yang (ditetapkan kekal) dalam Neraka?

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(39:19) (O Prophet), can you save him (from chastisement) against whom the sentence of chastisement has become due; *37 him who has, (as it were), already fallen into the Fire?”

*37 That is, the person who has made himself worthy of Allah's punishment and about whom Allah has already decided that he will be punished. 

لَٰكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ غُرَفٌ مِنْ فَوْقِهَا غُرَفٌ مَبْنِيَّةٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۖ وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ الْمِيعَادَ {39:20}

[Q39:20] Laakinil lazeenat taqaw Rabbahum lahum ghurafum min fawqihaa ghurafum mabniyyatun tajree min tahtihal anhaar; wa'daL Laah; laa yukhliful laahul mee’aad. 
[Q39:20] But (as for) those who are careful of (their duty to) their Lord, they shall have high places, above them higher places, built (for them), beneath which flow rivers; (this is) the promise of ALLAH (SWT): ALLAH (SWT) will not fail in (His) promise.

[Q39:20] Tetapi (sebaliknya) orang-orang yang bertakwa kepada Tuhan mereka (dengan mengerjakan suruhanNya dan menjauhi laranganNya), dibina untuk mereka (di dalam Syurga) mahligai-mahligai yang tinggi bertingkat-tingkat, yang mengalir di bawahnya beberapa sungai. Demikianlah janji yang ditetapkan ALLAH (SwT); ALLAH (SwT) tidak sekali-kali akan mengubah janji-janjiNya.

Refer to the commentary of Ankabut 29:58. Reference may be to the enjoyments awaiting the Pious in the life hereafter.

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(39:20) But those who fear their Lord shall have lofty mansions built over one another beneath which rivers flow. This is Allah’s promise and never does Allah fail to fulfil His promise.

أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَسَلَكَهُ يَنَابِيعَ فِي الْأَرْضِ ثُمَّ يُخْرِجُ بِهِ زَرْعًا مُخْتَلِفًا أَلْوَانُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَجْعَلُهُ حُطَامًا ۚ إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِأُولِي الْأَلْبَابِ {39:21}

[Q39:21] Alam tara annal laaha anzala minas samaaa'i maaa'an fasalakahoo yanaabee'a fil ardi summa yukhriju bihee zar'am mukhtalifan alwaanuhoo summa yaheeju fatarahu musfarran summa yaj'aluhoo hutaamaa; inna fee zaalika lazikraa li ulil albaab. 
[Q39:21] Do you not see that ALLAH (SWT) sends down water from the cloud, then makes it go along in the earth in springs, then brings forth therewith herbage of various colors, then it withers so that you see it becoming yellow, then He makes it a thing crushed and broken into pieces? Most surely there is a reminder in this for the men of understanding.

[Q39:21] Tidakkah engkau memerhatikan, bahawa ALLAH (SwT) menurunkan hujan dari langit, lalu dialirkanNya menjadi mata air-mata air di bumi; kemudian Dia menumbuhkan dengan air itu tanaman-tanaman yang berbagai jenis dan warnanya; kemudian tanaman-tanaman itu bergerak segar (hingga ke suatu masa yang tertentu), selepas itu engkau melihatmu berupa kuning; kemudian Dia menjadikannya hancur bersepai? Sesungguhnya segala yang tersebut itu mengandungi peringatan yang menyedarkan orang-orang yang berakal sempurna.

Refer to the commentary of Hajj 22:5.

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(39:21) Do you not see that Allah sent down water from the sky, then made it flow on earth as springs and streams and rivers *38 and then with it He brings forth vegetation of various hues; then this vegetation ripens and dries up, turning yellow, whereafter He reduces it to broken straw? Surely there is a lesson in this for those endowed with understanding. *39

*38 The word yanabi` in the Text is comprehensive and applies to all the three sources of water. 
*39 That is, "A man of understanding learns this lesson from it that the life of this world and its adornments are all transitory: the end of every spring is autumn; the fate of every youth is weakness and death; and every rise has a fall. Therefore, this world is not something of which one should be charmed and enamoured so as to forget God and the Hereafter and should conduct himself here in a manner as to nun his Hereafter, only for the sake of enjoying the short lived pleasures of this world. Then a man of understanding also learns this lesson from these phenomena that the spring and autumn of this world are only under Allah's control: Allah allows to grow and prosper whomever He wills and ruins and lays waste whomever He wills. Neither it is in anybody's power to stop the growth of someone whom Allah wills to grow, nor has anyone the power to save him from destruction whom Allah wills to destroy. 

SECTION 3

Qur’an, a guidance without any crookedness

Alike can never be the one whose heart is open to submit to ALLAH (SWT) and who believes and follow the light from ALLAH (SWT) and the one whose heart is hardened against Truth---The Qur’an is a guidance without crookedness.

أَفَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِنْ رَبِّهِ ۚ فَوَيْلٌ لِلْقَاسِيَةِ قُلُوبُهُمْ مِنْ ذِكْرِ اللَّهِ ۚ أُولَٰئِكَ فِي ضَلَالٍ مُبِينٍ {39:22}

[Q39:22] Afaman sharahaL Laahu sadrahoo lil Islaami fahuwa 'alaa noorim mir Rabbih; fa wailul lilqaasiyati quloobuhum min zikriL Laah; ulaaa'ika fee dalaalim mubeen. 
[Q39:22] What! Is he whose heart ALLAH (SWT) has opened for Islam so that he is in a light from his Lord (like the hard-hearted)? Nay, woe to those whose hearts are hard against the remembrance of ALLAH (SWT); those are in clear error.

[Q39:22] Jika demikian, adakah orang yang telah dilapangkan ALLAH (SwT) dadanya untuk menerima Islam, lalu dia tetap berada dalam cahaya (hidayat petunjuk) dari Tuhannya, (sama seperti orang yang tertutup mata hatinya dengan selaput kederhakaan)? Maka kecelakaan besarlah bagi orang-orang yang keras membatu hatinya daripada menerima peringatan yang diberi oleh ALLAH (SwT). Mereka yang demikian keadaannya, adalah dalam kesesatan yang nyata.

Refer to the commentary of An-am 6:126.

IT IS REPORTED THAT THIS VERSE WAS REVEALED IN PRAISE OF ALI IBNE ABI TALIB. "I and Ali are from one and he same light", said the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD), therefore, he and Ali never worshipped a ghayrallah (other than ALLAH (SWT)) as mentioned in the commentary of Baqarah 2:124.

Indirectly this verse is also applicable to those believers whose hearts have been enlightened with the truth according to the degree of their faith. To identify the enlightened heart the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) said:

Ø  "An enlightened heart shuns the desires connected with the temporary stay in this world and desires that which is associated with the permanent abode of the hereafter."

The last part of the verse refers to Abu Lahab and his associates.

Just as there is spiritual progress for those who seek nearness to ALLAH (SWT), so there is more and more spiritual retrogression for those who close their hearts to the truth. Their hearts grow hardened, and they allow less and less grace of ALLAH (SWT) to penetrate their souls.

The HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) said:

Ø  "Seek help from those of my adherents who have enlightened hearts, for ALLAH (SWT) has bestowed His grace and mercy on them. Do not go near those whose hearts have grown hardened, for their souls have been destroyed by the wrath of ALLAH (SWT). ALLAH (SWT) loves the kind-hearted ones who love others and guide them by preaching goodness to them and ALLAH (SWT) loves not those who are negligent

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(39:22) Can he whose breast Allah has opened up for Islam *40 and who is thus (moving along a Path) illumined by a light from Allah *41 (be likened to him who derives no lesson from what he observes)? Woe, then, to those whose hearts were further hardened *42 after Allah’s admonition. Such are indeed in obvious error.

*40 "Whose breast... Islam": Whom Allah helps to learn a lesson from these realities and to be satisfied with Islam as based on the Truth. Opening of a man's breast for something is, in fact, a state in which there remains no anxiety or ambiguity or suspicion and doubt in his mind about the thing, nor has he the feeling of any danger and loss in accepting and adopting it, but he decides with full satisfaction of the heart that it is the Truth; therefore, he must follow it whatever be the consequences. Having made such a decision when a person adopts the way of Islam, he obeys whatever Command he receives from Allah and His Messenger willingly and with pleasure, without any hesitation. He accepts whatever beliefs and ideas, rules and regulations, he comes across in the Book of Allah and the Sunnah of His Prophet as if they were the voice of his own heart. He does not feel any compunction on giving up an unlawful gain, because he believes that it was no gain for him at all; it was rather a loss from which Allah saved him by His grace. Likewise, even if he incurs a loss while following the way of righteousness, he dces not feel sad about this but bears it with patience and regards it as an ordinary loss as compared to the loss of turning away from the Way of Allah. The same is his behaviour on confronting dangers. He believes that there is no other way for him, which he may follow in order to avoid the danger. The Straight Way of AIlah is only one, which he has to follow in any case: if there is a danger in following it, let it be. 
*41 "In the light shown by his Lord": In the light of the knowledge of the Book of Allah and the Sunnah of His Prophet, by the help of which he sees clearly at every step which is the straight path of the Truth among the countless by-paths of life. 
*42 As against the opening of the breast there can be two other states of man's heart: (1) The state of narrowing of the breast and squeezing of the heart; and in this state there still remains some room for the truth to permeate it; and (2) the state of hardening or petrifying of the heart; in this there is left no room whatever for the truth to permeate. About this second state Allah says that the person who reaches such a stage is totally ruined. This means that if a person becomes inclined to accept the truth, even though with an unveiling and squeezed heart, there remains some possibility for him to be redeemed. This second theme becomes obvious from the style and tenor of the verse itself, though Allah has not stated it directly. For the real intention of the verse was to warn those who were bent upon stubbornness in their antagonism towards the Holy Prophet, and had made up their mind not to listen to him at all. For this they have been warned, as if to say: "You take pride in this stubbornness of yours, but, as a matter of fact, there cannot be a greater misfortune and unworthiness of man than that his heart should become even more hardened, instead of becoming soft, when he hears Allah being mentioned and the admonition sent by Him." 

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ ۚ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ {39:23}

[Q39:23] ALLahu nazzala ahsanal hadeesi Kitaabam mutashaa biham masaaniy taqsha'irru minhu juloodul lazeena yakhshawna Rabbahum summa taleenu julooduhum wa quloo buhum ilaa zikriL Laah; zaalika hudaL Laahi yahdee bihee mai yashaaa'; wa mai yudliliL Laahu famaa lahoo min haad. 
[Q39:23] ALLAH (SWT) has revealed the best announcement, a book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Lord, then their skins and their hearts become pliant to the remembrance of ALLAH (SWT); this is ALLAH (SWT)'s guidance, He guides with it whom He pleases; and (as for) him whom ALLAH (SWT) makes err, there is no guide for him.

[Q39:23] ALLAH (SwT) telah menurunkan sebaik-baik perkataan iaitu Kitab Suci Al-Quran yang bersamaan isi kandungannya antara satu dengan yang lain (tentang benarnya dan indahnya), yang berulang-ulang (keterangannya, dengan berbagai cara); yang (oleh kerana mendengarnya atau membacanya) kulit badan orang-orang yang takut kepada Tuhan mereka menjadi seram; kemudian kulit badan mereka menjadi lembut serta tenang tenteram hati mereka menerima ajaran dan rahmat ALLAH (SwT). Kitab Suci itulah hidayat petunjuk ALLAH (SwT); ALLAH (SwT) memberi hidayat petunjuk dengan Al-Quran itu kepada sesiapa yang dikehendakiNya (menurut undang-undang peraturanNya) dan (ingatlah) sesiapa yang disesatkan ALLAH (SwT) (disebabkan pilihannya yang salah), maka tidak ada sesiapa pun yang dapat memberi hidayat petunjuk kepadanya.

Refer to the commentary of Baqarah 2:2; Ali Imran 3:7; Anfal 8:2; Ibrahim 14:4 and Nahl 16:93.

[1] For “the revelation of the whole text of the Qur’an” and also “for its gradual revelation to the HOLY PROPHET” (ALLAHuma sali ala Muhammad wa ala ali Muhammad) see commentary of Baqarah 2:2.

[2] For “mutashabihat” see commentary of Ali Imran 3:7;

[3] For the reaction of “those who fear their Lord” see commentary of Anfal 8:2; and

[4] For those “whom ALLAH (SWT) leaves to stray” see commentary of Ibrahim 14:4 and Nahl 16:93.

THE GRADUAL REVELATION OF THE QUR’AN, although revealed in parts, #during a long period of about 23 years, #dealing with facts and events far removed from each other, #is yet a book consistent with itself, #and conformable in its various parts, #with its teachings constantly reiterated in order to impress upon the minds of the people the unity of ALLAH (SWT), #His attributes, #the laws operating the nature, #accountability, #the Day of Resurrection, #the Day of Judgment, #and the reward for doing good and #the punishment for doing evil.

o    The word ‘Mathani’ stands for some parts being repeated when the matter is of special importance which needs to be repeatedly impressed upon the minds of the people.

THOSE WHO RECEIVE TRUTH DO IT WITH TREMOR AND NOT WITH APATHY, which is a proof of their being moved by the word of ALLAH (SWT), so they are overcome by love and favour of ALLAH (SWT). They are soft of heart. Those who are hard-hearted are left by ALLAH (SWT) to stray.

v  According to verses 55:1 to 5 of ar Rahman, *at the time of creation of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) the knowledge of the Qur’an was given to him. *The beneficent Lord taught him the Qur’an. *The prophets of ALLAH (SWT) were fully equipped, conditioned and educated before they were sent to guide the people. It is clearly stated in Maryam 19:30 that Isa was given the Injil while he was in the cradle.

v  As stated in verse 20:114 of Ta Ha, the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was commanded to deliver the verses and the surahs of the book of ALLAH (SWT) to the people as and when ALLAH (SWT) directed him to do so.

v  Verse 2:185 of al Baqarah and verse 97:1 of al Qadr clearly state that the whole Qur’an was sent down to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the night of Qadr.

FOR THE PRESENT ARRANGEMENT OF THE QUR’AN THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) SAID:

"The sins of those who tremble in fear of ALLAH (SWT)'s wrath drop, like dried leaves, from their record. On the Day of Judgment all eyes will be terrified and frightened save the eyes which did not see the forbidden things, had wept in fear of ALLAH (SWT)'s wrath, and remained opened in remembrance of ALLAH (SWT)."

AS REGARDS ALLAH (SWT)’S GUIDING WHOMSOEVER HE PLEASES AND LEAVING WHOMSOEVER HE PLEASES ASTRAY. See verses 16:93, 14:4 and 2:26.

Ø  Said the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) if anyone trembles, fearing ALLAH (SWT)’s wrath against his sins, it would shed out his isns, off the individual’s account as the dried leaves are dropped away from a tree.

Ø  And also he said: On the Day of Judgment every eye would be terrified and awe-stricken save the eyes which will be happy and rejoicing [1] which wept for fear of ALLAH (SWT) [2] which lowered itself, i.e., shut itself against seeing things forbidden by ALLAH (SWT), and [3] which kept awake praying during night.

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(39:23) Allah has revealed the best teaching, a self-consistent Book *43 which repeats its contents in manifold forms whereat shiver the skins of those that hold their Lord in awe, and then their skins and their hearts soften for Allah’s remembrance. That is Allah’s Guidance wherewith He guides whosoever He pleases. And he whom Allah does not guide to the Right Path has none to guide him.

*43 That is, there is no contradiction and disagreement between them. The whole Book, from the beginning to the end, projects one and the same aim, one and the same belief, and one and the same system of thought and action. Each of its parts confirms and supports and explains the other themes; and there is perfect consistency in it both in meaning and in style. 

أَفَمَنْ يَتَّقِي بِوَجْهِهِ سُوءَ الْعَذَابِ يَوْمَ الْقِيَامَةِ ۚ وَقِيلَ لِلظَّالِمِينَ ذُوقُوا مَا كُنْتُمْ تَكْسِبُونَ {39:24}

[Q39:24] Afamai yattaqee biwaj hihee sooo'al 'azaabi Yawmal Qiyaamah; wa qeela lizzaali meena zooqoo maa kuntum taksiboon. 
[Q39:24] Is he then who has to guard himself with his own person against the evil chastisement on the resurrection day? And it will be said to the unjust: Taste what you earned.

[Q39:24] Maka adakah orang yang menahan dengan mukanya akan (selaran) azab yang buruk pada hari kiamat (sama seperti orang yang terselamat)? Dan (pada saat itu) dikatakan kepada orang-orang yang zalim itu: Rasalah (balasan) apa yang kamu usahakan dahulu.

To shield oneself by one's face is to expose oneself fully to the punishment; it conveys a true picture of utter helplessness.

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(39:24) How woeful is the plight of him who has nothing except his face to shield him from severe chastisement on the Day of Resurrection? *44 Such evil-doers shall be told: “Taste now the consequence of your deeds.” *45

*44 One takes a blow on one's face only when one is absolutely helpless and powerless, otherwise until one has some power to resist, one goes on receiving the blows on the other parts of one's body but saves one's face. Therefore, here the extreme state of helplessness of a person has been depicted, saying that he will receive the severe punishment on his face.
*45 The word kasab, in the Qur'anic terminology, implies one's descrying and earning a reward and punishment in consequence of one's actions and deeds. The real earning of a doer of good is that he becomes worthy of Allah's reward, and the earning of the evil-doer is the punishment that he will receive in the Hereafter. 

كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ فَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ {39:25} mj

[Q39:25] Kazzabal lazeena min qablihim fa ataahumul 'azaabu min haisu laa yash‘uroon. 
[Q39:25] Those before them rejected (prophets), therefore there came to them the chastisement from whence they perceived not.

[Q39:25] (Ingatlah! Bahawa) orang-orang yang terdahulu dari mereka telah mendustakan (Rasul-rasul yang diutuskan kepada mereka), lalu orang-orang itu didatangi azab dari arah yang mereka tidak menyedarinya.

Refer to Nahl 16:26; and commentary of verses of Araf, Yunus and Hud for the destruction of the people of Nuh, Hud, Salih, Lut, Shu-ayb and Firawn (in the time of Musa).

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(39:25) Their predecessors gave the lie to the Truth and then chastisement came upon them from whence they could not imagine.

فَأَذَاقَهُمُ اللَّهُ الْخِزْيَ فِي الْحَيَاةِ الدُّنْيَا ۖ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ {39:26}

[Q39:26] Fa azaaqahumuL Laahul khizya fil hayaatid dunyaa wa la'azaabul Aakirati akbar; law kaanoo ya’lamoon. 
[Q39:26] So ALLAH (SWT) made them taste the disgrace in this world's life, and certainly the punishment of the hereafter is greater; did they but know!

[Q39:26] Maka ALLAH (SwT) merasakan mereka kehinaan dalam kehidupan dunia (dengan berbagai bala bencana) dan sesungguhnya azab seksa hari akhirat (yang disediakan untuk mereka) lebih besar lagi. Kalaulah mereka mengetahui (hakikat ini, tentulah mereka tidak mendustakan Rasul).

Refer to al Baqarah 2:114.

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(39:26) So Allah made them taste degradation in the life of this world, and certainly the chastisement of the Hereafter will be much more grievous. Would that they knew!

وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ لَعَلَّهُمْ يَتَذَكَّرُونَ {39:27}

[Q39:27] Wa laqad darabnaa linnaasi fee haazal Qur-aani min kulli masalil la'allahum yatazakkaroon. 
[Q39:27] And certainly We have set forth to men in this Qur’an similitudes of every sort that they may mind.

[Q39:27] Dan demi sesungguhnya! Kami telah mengemukakan kepada umat manusia berbagai misal perbandingan dalam Al-Quran ini, supaya mereka mengambil peringatan dan pelajaran.

Matters spiritual, things abstract in nature and the factors of higher wisdom, would be conceived OR understood easily by  means of parables, metaphors and similitudes which are aptly used in the Holy Qur’an. FINGURATIVE LANGUAGE is used not to teach matters of wisdom and higher knowledge, BUT also to treasure greater OR higher secrets for the minds qualified to own them, with he necessary search for them at anytime until the Day of Judgment.

¥  THE OBJECT IS, NOT MERELY TO TELL STORIES, BUT TO TEACH LESSONS OF WISDOM.

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(39:27) We have indeed propounded for mankind all kinds of parables in this Qur’an that they may take heed.

قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَعَلَّهُمْ يَتَّقُونَ {39:28}

[Q39:28] Qur-aanan 'Arabiyyan ghaira zee 'iwajil la'allahum yattaqoon. 
[Q39:28] An Arabic Quran without any crookedness that they may guard (against evil).

[Q39:28] laitu Al-Quran yang berbahasa Arab, yang tidak mengandungi sebarang keterangan yang terpesong; supaya mereka bertakwa.

Refer to Kahf 18:1.

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(39:28) It is an Arabic Qur’an *46 free of all crookedness *47 that they may guard against their evil end.

*46 That is, "It has not been sent down in a foreign language so that the people of Makkah and Arabia should stand in need of a translator or interpreter, but it is in their own language, which they can understand directly." 
*47 That is, "There is nothing of double-dealing in it so that a common man should find it difficult to understand, but everything has been presented in it in a straightforward manner, from which everyone can know what this Book states as wrong and why, what it states as right and on what ground, what it wants the people to accept and what it wants them to reject, and what it enjoins and what it forbids."

ضَرَبَ اللَّهُ مَثَلًا رَجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ{39:29}

[Q39:29] DarabaL Laahu masalar rajulan feehi shurakaaa'u mutashaakisoona wa rajulan salamal lirajulin hal tastawi yaani masalaa; alhamdu liLLaah; bal aksaruhum laa ya’lamoon.
[Q39:29] ALLAH (SWT) sets forth an example: There is a slave in whom are (several) partners differing with one another, and there is another slave wholly owned by one man. Are the two alike in condition? (All) praise is due to ALLAH (SWT). Nay! Most of them do not know.

[Q39:29] ALLAH (SwT) memberikan satu misal perbandingan: Seorang hamba lelaki yang dimiliki oleh beberapa orang yang berkongsi yang bertentangan tabiat dan kemahuannya dan seorang hamba lelaki yang lain hanya dimilik oleh seorang sahaja; adakah kedua-dua hamba itu sama keadaannya (Tentulah tidak sama). Ucaplah: Alhamdulillah (sebagai bersyukur terhadap penjelasan soal tauhid itu) bahkan kebanyakan mereka (yang musyrik) tidak mengetahui (hakikat tauhid).

µ  NO MAN CAN SERVE TWO, STILL LESS NUMEROUS, MASTERS.

The difference between polytheism (serving many masters who disagree and quarrel among themselves, making their servants suffer) AND the gospel of tawhid (serving one master who is good, kind to his servants) is explained by the analogy of two men.

THE SERVANT WHO SERVES ONE MASTER CONCENTRATES HIS ATTENTION TO HIS MASTER ONLY AND IS HAPPY BY DISCHARGING HIS DUTIES EFFICIENTLY.

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(39:29) Allah propounds a parable: there is a man whose ownership is shared by several quarrelsome masters, each pulling him to himself; and there is another who is exclusively owned by one man. Can the two be alike? *48 All praise and thanks be to Allah. *49 But most of them are unaware. *50

*48 Allah in this parable has explained the difference between shirk and Tauhid and the impact each has on human life so clearly that it is not possible to put across such a vast theme so concisely and effectively in other words. Everyone will admit that the person who has many masters, each one pulling hire to himself, and the masters also so ill-tempered that no one spares him time in his service to obey the other, and no one rests content only with threatening and cursing him if he fails to carry out his command from among the contradictory commands of the other masters, but is bent upon punishing him, his life would certainly be in great anguish. On the contrary, the person who is the slave or servant of only one master, would be living a life of ease and comfort because he will not have to serve and seek the pleasure of another master. This is such a straightforward thing which dces not need deep consideration for its understanding. After this it remains no longer difficult for a person to understand that the peace of mind and satisfaction that accrue to him from the service of One God, can never accrue from the service of many gods. Here, it should be understood well that the parable of many ill-tempered and contesting masters cannot apply to the images of stone, but it only applies to living masters, who practically give contradictory commands to man and keep pulling him to themselves in actual reality. One such master sits in one's own self, which presents before him desires of every kind and compels him to fulfil them. Other countless masters are there in the house, in the family, in the brotherhood, in the society, among the religious guides and the rulers and legislators, in the business and economic circles and among the dominant powers of civilization whose contradictory demands and requirements keep on pulling man to themselves at All times; then any god whose demand he fails to fulfll in any way, dces not Iet him go unpunished in his own circle. However, each one's instrument of punishment is different. Someone causes a heart-break, another takes offence, another humiliates, another boycotts, another bankupts, another makes a religious or a legal attack. Man has no other way of being saved from this anguish and agony but to adopt the Way of Tauhid and become the slave of One God, and throw off the yoke of servitude of every other god. Adoption of the Way of Tauhid also has two forms, which lead to different results: First, that an individual should decide to become the servant of One God individually but his environment is hostile. In this case the external conflict and his anguish and agony might increase, but if he has adopted the Way sincerely, internal peace and satisfaction will necessarily accrue. He will turn down every such desire of the self as goes against the Divine Commands, or whose fulfillment may clash with the demands of God-worship. He will also reject every such demand of the family, society, nation, government, religious guides and economic powers that conflicts with the Divine Law. Consequently, he might have to face extreme hardships, rather he will surely face, but his heart will have full satisfaction that he is fulfilling the demand of the servitude of that God Whose servant he actually is, and that those whose servant he is not, have no right on him, because of which he may have to serve them against the Command of his God. No power of the world can deprive him of this satisfaction of the heart and peace of mind; so much so that even if he has to go to the gallows for its sake, he will go to it with a clear conscience, and he will have no compunction as to why he did not save his life by bowing before the false gods. The second form is that the whole society be established on the basis of the Tauhid imbibing the principles of morality, civilization, culture, education, religion, law, social custom, politics, economics in every sphere of life as a creed, which the Master of the Universe has given through His Book and His Messenger. The law should declare as a crime everything which God's religion has declared sinful and the government administration should try to eradicate the same; the system of education and training should prepare the minds and character to avoid the same; the same should be condemned from the religious pulpit, and regarded as vicious and forbidden in every economic enterprise. Likewise, everything that Allah's religion has declared as good and virtuous should be protected and defended by the law, developed by the administrative forces, impressed in the minds and instilled in character by the entire system of education and training, infused from the religious pulpit, admired by the society and followed by it practically and enforced in every economic enterprise. This is how man can attain to perfect internal and external peace and satisfaction, and all the doors to material and spiritual progress are thrown open, for the conflict in it between God-worship and the worship of others would be reduced to the minimum. Although Islam invites every single individual to adopt Tauhid as his creed and to worship Allah alone, braving every danger and hardship, even in the absence of the established order, it cannot be denied that Islam's ultimate aim and object is to establish this second order, and the same has been the objective of the endeavors of all the Prophets: to bring into existence a community of the Muslims, who should follow Allah's religion collectively, free from the domination and influence of unbelief and the unbelievers, No one. unless he is unaware of the Qur'an and the Sunnah and senseless, can say that the objective of the Prophets' struggle has been only the faith and obedience of the individual, and that it has never been their aim to enforce and establish Islam in the society and state. 
*49 Here, in order to understand the real significance of al-hamdu-lillah (praise be to Allah), one should visualise this scene: after presenting the above question before the people the speaker observed a pause so that the opponents of Tauhid could give an answer to it if they had any. Then, when they could not give any answer, and from nowhere it was said that both were equal, the speaker said: "AI-hamdu-lillah: Thank God that you too appreciate the difference between the two situations and none among you can dare say that slavery to many masters is better than slavery to one master, or that both are equal. " 
*50 That is, "You fully understand and appreciate the difference between to many masters, but when you arc made to God-worship and the worship of many gods, slavery to one master and slavery understand the difference between you show lack of understanding. " 

إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ {39:30}

[Q39:30] Innaka maiyitunw wa inna hum mayyitoon. 
[Q39:30] Surely you shall die and they (too) shall surely die.

[Q39:30] Sesungguhnya engkau (wahai Muhammad) akan mati dan sesungguhnya mereka juga akan mati.

ALL WILL DIE, good and bad alike. Even the prophets are not exempted. BUT THERE IS A LIFE AFTER DEATH. Every one will face the consequences of the good or bad he or she has done in this world.

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(39:30) (O Prophet), you are destined to die and they too are destined to die. *51

*51 There is a subtle gap between the preceding sentence and this, which can be filled by every intelligent person himself by a little consideration of the context. It contains this theme: "You are making every effort to make the people understand a simple thing in a simple way, but they are not only showing stubbornness with regard to what you say and rejecting it but are also bent upon harming you in order to suppress the manifest truth. Well, neither you are immortal nor they both you and they have to die one day: then, each of you will experience his own end."