ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ {53:41}
[Q53:41] Summa
yujzaahul jazaaa 'al awfaa.
[Q53:41] Then shall he be rewarded for it with the fullest reward-
[Q53:41] Then shall he be rewarded for it with the fullest reward-
(see
commentary for verse 33)
____________________________________________________________________________________________________________________________________________________
(53:41) and that he shall then be fully
recompensed,
وَأَنَّ إِلَىٰ رَبِّكَ الْمُنْتَهَىٰ {53:42}
[Q53:42] Wa anna ilaa Rabbikal Muntahaa
[Q53:42] And that to your Lord is the goal-
[Q53:42] And that to your Lord is the goal-
____________________________________________________________________________________________________________________________________________________
(53:42) and
that the final end is with your Lord,
وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ {53:43}
[Q53:43] Wa annahoo Huwa adhaka wa abkaa
[Q53:43] And that He it is Who makes (men) laugh and makes (them) weep;
[Q53:43] And that He it is Who makes (men) laugh and makes (them) weep;
[Q53:43] Dan bahawa sesungguhnya, Dialah
yang menyebabkan (seseorang itu bergembira) tertawa dan menyebabkan (seseorang
itu berdukacita) menangis;
____________________________________________________________________________________________________________________________________________________
(53:43) and
that He it is Who causes people to laugh and to cry, *40
*40 That
is, 'AIIah provides the means both for joy and for grief. He controls good and
iII Iuck. There is no one else in the Universe, who may have anything to do
with making or marring of destinies. "
وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا {53:44}
[Q53:44] Wa annahoo Huwa amaata wa ahyaa.
[Q53:44] And that He it is Who causes death and gives life-
[Q53:44] And that He it is Who causes death and gives life-
____________________________________________________________________________________________________________________________________________________
(53:44) and
that He it is Who causes death and grants life,
وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ
وَالْأُنْثَىٰ {53:45}
[Q53:45] Wa annahoo khalaqaz
zawjainiz-zakara wal unsaa.
[Q53:45] And that He created pairs, the male and the female.
[Q53:45] And that He created pairs, the male and the female.
____________________________________________________________________________________________________________________________________________________
(53:45) and
He it is Who created the two kinds, the male and the female,
مِنْ نُطْفَةٍ إِذَا تُمْنَىٰ {53:46}
[Q53:46] Min nutfatin izaa tumnaa
[Q53:46] From the small seed when it is adapted.
[Q53:46] From the small seed when it is adapted.
____________________________________________________________________________________________________________________________________________________
(53:46) from
a drop of sperm when it was emitted, *41
*41 For
explanation, see E.N.'s 27 to 30 of Surah Ar-Rum, E.N. 77 of Surah
Ash-Shura.
وَأَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرَىٰ {53:47}
[Q53:47] Wa anna alaihin nash atal ukhraa
[Q53:47] And that on Him is the bringing forth a second time;
[Q53:47] And that on Him is the bringing forth a second time;
[Q53:47] Dan bahawa sesungguhnya, Dialah
yang tetap menghidupkan semula (makhluk-makhluk yang mati);
___________________________________________________________________________________________________________________________________________________
(53:47) and
that it is for Him to grant the second life, *42
*42 When
this verse is read with the two preceding verses, the sequence by itself seems
to provide the argument for the life-after-death also. The God Who has the
power to give death and grant lift and the God Who brings about a creature like
man from an insignificant sperm-drop, rather brings about two separate sexes -
male and female - from the same substance and by the same method of creation,
cannot be helpless to resurrect man once again.
وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ {53:48}
[Q53:48] Wa annahoo Huwa aghnaa wa aqnaa.
[Q53:48] And that He it is Who enriches and gives to hold;
[Q53:48] And that He it is Who enriches and gives to hold;
[Q53:48] Dan bahawa sesungguhnya, Dialah
yang memberikan (sesiapa yang dikehendakiNya) apa yang diperlukannya dan
memberikannya tambahan yang boleh disimpan;
____________________________________________________________________________________________________________________________________________________
(53:48) that
He it is Who bestowed wealth and riches, *43
*43 Different
meanings have been given by the lexicographers and commentators of the word aqna
as used in the original. According to Qatadah, Ibn 'Abbas took it in the meaning
of arda (pleased), and according to
`Ikrimah in the meaning of qanna'a
(satisfied). According to Imam Razi, whatever is given to a person over and
above his need and requirement is iqna `. Abu `Ubaidah and several
other lexicographers have expressed the view that aqua is derived
from qunya-tun,
which means lasting and secured property, e.g, the house, lands, gardens,
cattle, etc. Ibn Zaid, however, has given quite a different meaning of it. He
says that aqua here has been used in the sense of afqara (made
penniless), and the verse means: He made whomever He pleased rich and whomever
He pleased penniless.
وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىٰ {53:49}
[Q53:49] Wa annahoo huwa rabbush shi’raa
[Q53:49] And that He is the Lord of the Sirius;
[Q53:49] And that He is the Lord of the Sirius;
In
astronomy, Sirius is the highest star, also called day
star, in the firmament. It was worshipped
by the Egyptians, the Greeks, the Romans and the pagan Arabs. ALLAH (SWT) IS THE CREATOR, THE
LORD-NOURISHER OF THE MOST MAGNIFICENT CREATION THEREFORE WORSHIP IS DUE TO HIM
ALONE.
____________________________________________________________________________________________________________________________________________________
(53:49) that He is the Lord of Sirius, *44
*44 Shi ra is the
brightest star in the heavens, which is also known by the names of Mirzam al-
Jawza `, al-Kalb al-Akbar, al-Kalb al-Jabbar, Ash-Shi 'ra al-'Abur, etc. In
English it is called Sirius, Dog Star and Canis Majoris. It is 23 tunes as
luminous as the Sun, but as it shines over eight light-years away from the
earth, it appears to be smaller and less luminous than the Sun. The
Egyptians worshipped it, for it made its appearance at about the time of the
season when the annual floods were beginning in the Nile; the Egyptians
believed that Sirius caused the Nile floods. The pagan Arabs also held the
belief that this star influenced human destinies. That is why they worshipped
it as a deity, and the Bani Khuza`ah, the neighbouring tribe of the Quraish,
were particularly well-known for being its devotees. What Allah says
means: Your destinies are not made and
controlled by Shi is but by the Lord of Shi'ra.
وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ {53:50}
[Q53:50] Wa
annahooo ahlak a'Aadanil oolaa.
[Q53:50] And that He did destroy the Ad of old,
[Q53:50] And that He did destroy the Ad of old,
For the people of Ad see Araf 7:65 to 72; for the people of Thamud see Araf 7:73 to 79;
and for the people of Nuh see Araf 7:59 to
64.
____________________________________________________________________________________________________________________________________________________
(53:50) that He it is Who destroyed the ancient
‘Ad, *45
*45 'Ad Ula
signifies the ancient 'Ad to whom the Prophet Hud (peace be upon him) had been
appointed a Prophet. When those people were inflicted with the torment in
consequence of denying the Prophet Hud, the believers only escaped the
punishment. Their descendants are called `Ad Ukhra, or the latter 'Ad, in
history.
وَثَمُودَ فَمَا أَبْقَىٰ {53:51}
[Q53:51] Wa Samooda famaaa abqaa
[Q53:51] And Samood, so He spared not,
[Q53:51] And Samood, so He spared not,
[Q53:51] Dan kaum "Thamud"
(kaum Nabi Soleh). Maka tidak ada seorangpun (dari kedua-dua kaum itu) yang
dibiarkan hidup.
(see commentary for verse 50)
____________________________________________________________________________________________________________________________________________________
(53:51) and Thamud, leaving no trace of them,
وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ إِنَّهُمْ كَانُوا هُمْ
أَظْلَمَ وَأَطْغَىٰ {53:52}
[Q53:52] Wa qawma Noohim min qablu innahum kaanoo hum azlama wa atghaa.
[Q53:52] And the people of Nuh before; surely they were most unjust and inordinate;
[Q53:52] And the people of Nuh before; surely they were most unjust and inordinate;
[Q53:52] Dan kaum Nabi Nuh sebelum itu
(telah juga dibinasakan). Sesungguhnya mereka adalah orang-orang yang sangat
zalim dan sangat melampaui batas.
(see commentary for verse 50)
____________________________________________________________________________________________________________________________________________________
(53:52) and that He it is Who destroyed the people of
Noah before for they were much given to iniquity and transgression.
وَالْمُؤْتَفِكَةَ أَهْوَىٰ {53:53}
[Q53:53] Wal mu’tafikata ahwaa.
[Q53:53] And the overthrown cities did He overthrow,
[Q53:53] And the overthrown cities did He overthrow,
[Q53:53] Dan bandar-bandar yang
ditunggang balikkan itu, Dialah yang (mengangkatnya ke angkasa dan)
menghempaskannya ke bumi;
(see commentary for verse 50)
____________________________________________________________________________________________________________________________________________________
(53:53) And He brought perdition upon the subverted
cities
فَغَشَّاهَا مَا غَشَّىٰ {53:54}
[Q53:54] Faghashshaahaa
maa ghashshaa.
[Q53:54] So there covered them that which covered.
[Q53:54] So there covered them that which covered.
(see commentary for verse 50)
____________________________________________________________________________________________________________________________________________
(53:54) and caused them to be covered with that which
He covered them with. *46
*46 'The subdued
settlements": the settlements of the people of Lot, and "covered them
that which covered them" probably imply the waters of the Dead Sea, which
spread over their settlements after they had sunk underground, and cover the
region even till this day.
فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَىٰ {53:55}
[Q53:55] Fabi ayyi aalaaa‘i Rabbika
tatamaaraa
[Q53:55] Which of your Lord's benefits will you then dispute about?
[Q53:55] Which of your Lord's benefits will you then dispute about?
[Q53:55] Maka yang mana satu di antara
nikmat-nikmat Tuhanmu (yang tidak terhingga itu) engkau ragu-ragukan (wahai
manusia)?
THERE IS A SIMILAR QUERY IN SURAH AR RAHMAN. EVERY GIFT MAN HAS IS FROM ALLAH (SWT) and to save him from the just punishment of his sins, He sent messengers and prophets to warn him.
The minutest functions in
the universe are subject to ALLAH (SWT)'s sovereignty, so the whole universe is before him in a
single view at every moment.
____________________________________________________________________________________________________________________________________________________
(53:55) So, *47 which of your Lord’s bounties
will you doubt?” *48
*47 According to
some commentators this sentence also is a part of the resume of the Books of
the Prophets Abraham and Moses, and according to others it ended with Fa ghashsha-ha ma ghashsha, and with this begins a new theme.
According to the context, however, the first view seems to be preferable, for
the following words "This is a warning of the warnings already
given," point out that the whole preceding passage is "of the
warnings already given", which had been sent down in the Books of the
Prophets Abraham and Moses.
*48 The word tatamara, as used in the Text, means both to doubt and to wrangle. The address is directed to every listener. To every person who may be listening to this discourse, it is being said: Even after witnessing what has been the fate in human history of denying the bounties of Allah and of wrangling with the Prophets concerning them, will you still commit the same folly? What the former peoples had doubted was whether the bounties and blessings they were enjoying in the world, had been bestowed by One God, or by other associates of His, or by no one, but had become available by themselves. On account of this they wrangled with the Prophets. The Prophets asserted that all these blessings had been granted to them by God, and by One God alone; therefore, they should be grateful to Him and should serve Him alone; but the people did not believe this and wrangled with the Prophets on this very count. Now, O man: "Don't you see in history what fate these nations met for entertaining this doubt and for their wrangling? Will you entertain the same doubt and indulge in the same wrangling as proved disastrous for others?"
In this connection, one should also bear in mind that the 'Ad and the Thamud and the people of Noah had passed long before the Prophet Abraham, and the people of Lot had met with the torment during his own lifetime. Therefore, there can be no difficulty in regarding this passage as a part of the resume of the Prophet Abraham's Books.
*48 The word tatamara, as used in the Text, means both to doubt and to wrangle. The address is directed to every listener. To every person who may be listening to this discourse, it is being said: Even after witnessing what has been the fate in human history of denying the bounties of Allah and of wrangling with the Prophets concerning them, will you still commit the same folly? What the former peoples had doubted was whether the bounties and blessings they were enjoying in the world, had been bestowed by One God, or by other associates of His, or by no one, but had become available by themselves. On account of this they wrangled with the Prophets. The Prophets asserted that all these blessings had been granted to them by God, and by One God alone; therefore, they should be grateful to Him and should serve Him alone; but the people did not believe this and wrangled with the Prophets on this very count. Now, O man: "Don't you see in history what fate these nations met for entertaining this doubt and for their wrangling? Will you entertain the same doubt and indulge in the same wrangling as proved disastrous for others?"
In this connection, one should also bear in mind that the 'Ad and the Thamud and the people of Noah had passed long before the Prophet Abraham, and the people of Lot had met with the torment during his own lifetime. Therefore, there can be no difficulty in regarding this passage as a part of the resume of the Prophet Abraham's Books.
هَٰذَا نَذِيرٌ مِنَ النُّذُرِ الْأُولَىٰ {53:56}
[Q53:56] Haazaa Nazeerum minan nuzuril ‘oolaa.
[Q53:56] This is a warner of the warners of old.
[Q53:56] This is a warner of the warners of old.
[Q53:56] (Al-Quran) ini adalah pemberi
amaran di antara jenis-jenis amaran yang telah lalu!
___________________________________________________________________________________________________________________________________________________
(53:56) This
is a warning among the warnings of yore. *49
*49 The
words in the original are: Hadha nadhir-un-min-an-nudhur-il-ula. The commentators have expressed
three points of view in the explanation of this sentence. First, that nadhir
here implies the Prophet Muhammad (upon whom be Allah's peace); second that it implies the Qur'an; third, that it implies the fate of the
peoples already destroyed, which has been referred to in the foregoing verses.
In view of the context, we arc of the opinion that this last commentary is
preferable.
أَزِفَتِ الْآزِفَةُ {53:57}
[Q53:57] Azifatil laazifah.
[Q53:57] The near event draws nigh.
[Q53:57] The near event draws nigh.
According to Ibn Arabi it may refer to the advent of Imam Mahdi al Qa-im.
See commentary of Bara-at 9:32 and 33, Fat-h 48:28 and Saff 61:9.
____________________________________________________________________________________________________________________________________________________
(53:57) The imminent Hour has drawn near, *50
*50 That is,
"Do not be under the delusion that there is yet enough time for thinking
and consideration; therefore, you may not give immediate and serious attention
to these things and may not decide that you should accept them without further
delay. Nay: no one among you knows how much of the respite of life is left to
him. Any one of you can die at any time and the Last Hour can also take place
suddenly. Therefore, do not think that the Hour of Judgement is yet far off.
Whoever has any concern for the Hereafter, should mend his ways forthwith, for
one may not have a chance to take a second breath after the present breath.
"
لَيْسَ لَهَا مِنْ دُونِ اللَّهِ كَاشِفَةٌ {53:58}
[Q53:58] Laisa
lahaa min dooniL Laahi kaashifah.
[Q53:58] There shall be none besides ALLAH (SWT) to remove it.
[Q53:58] There shall be none besides ALLAH (SWT) to remove it.
[Q53:58] Tidak ada sesiapapun selain ALLAH
(SwT) yang dapat menahan atau menghapuskan huru-hara hari kiamat itu.
____________________________________________________________________________________________________________________________________________________
(53:58) and
none but Allah can avert it. *51
*51 That
is, when the Hour of Judgement dces arrive, you will not be able to stop it,
nor your deities other than Allah have the power to avert it. Allah alone can
stop it but He will not.
أَفَمِنْ هَٰذَا الْحَدِيثِ تَعْجَبُونَ {53:59}
[Q53:59] Afamin haazal hadeesi ta’jaboon
[Q53:59] Do you then wonder at this announcement?
[Q53:59] Do you then wonder at this announcement?
[Q53:59] Maka patutkah kamu merasa
hairan terhadap keterangan-keterangan Al-Quran ini (sehingga kamu
mengingkarinya)?
____________________________________________________________________________________________________________________________________________________
(53:59) Will
you, then, wonder at this? *52
*52 The
word hadh-al-Hadith as
used in the original, signifies the whole teaching that was being presented in
the Qur'an through the Holy Prophet Muhammad (upon whom be Allah's peace and
blessings) and "marvel" implies the marvel that man expresses on
hearing a novel and incredible thing. The verse means this: "That to which
Muhammad (upon whom be Allah's peace and blessings) is inviting you is the same
that you have already heard. Now, is it this very thing at which you marvel and
feel alarmed, and express wonder as if something very strange and novel was
being presented before you?"
وَتَضْحَكُونَ وَلَا تَبْكُونَ {53:60}
[Q53:60] Wa tadhakoona wa laa tabkoon
[Q53:60] And will you laugh and not weep?
[Q53:60] And will you laugh and not weep?
[Q53:60] Serta kamu tertawa
(mengejek-ejeknya) dan kamu tidak mahu menangis (menyesali kesalahan kamu serta
takutkan balasan buruk yang akan menimpa kamu)?
____________________________________________________________________________________________________________________________________________________
(53:60) Will
you laugh at it rather than weep? *53
*53 That
is, "Instead of weeping at your ignorance and deviation you, on the
contrary, are mocking, the Truth".
وَأَنْتُمْ سَامِدُونَ {6153:}
[Q53:61] Wa antum saamidoon
[Q53:61] While you are indulging in varieties.
[Q53:61] While you are indulging in varieties.
[Q53:61] Sedang kamu adalah orang-orang
yang sombong angkuh, lagi yang melalaikan kewajipan?
___________________________________________________________________________________________________________________________________________________
(53:61) Will
you occupy yourselves simply in merriment? *54
*54 Two
meanings have been given of the word samidun by the lexicographers. Ibn
`Abbas, `Ikrimah and Abu.`Ubaidah, the grammarian, are of the view that in the
Yarnanite tongue sumud means singing and playing, and the verse alludes that
the disbelievers of Makkah, in order to suppress the recitation of the Qur'an
and to divert the people's attention away from it, would start singing in a
loud voice. The other meaning of it given by lbn `Abbas and Mujahid is: `Sumud
means bending down the head out of arrogance; when the disbelievers of Makkah
passed by the Holy Prophet, they would pass by him angrily with their faces
lifted up. "Raghib Isphahani in his Mafradat also has adopted the same
meaning; accordingly, Qatadah has translated samidun into ghafilun and Said bin
Jubair into mu'ridun.
فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا ۩ {53:62}
[Q53:62] Fasjudoo
liLLaahi wa'budoo.
[Q53:62] So make obeisance to ALLAH (SWT) and serve (Him).
[Q53:62] So make obeisance to ALLAH (SWT) and serve (Him).
[Q53:62] Oleh yang demikian, hendaklah
kamu sujud kepada ALLAH (SwT) (yang telah menurunkan Al-Quran itu) dan
beribadatlah kamu kepadaNya (dengan sepenuh-penuh tauhid).
PROSTRATION
IS COMPULSORY AFTER RECITING THIS VERSE.
____________________________________________________________________________________________________________________________________________________
(53:62) Prostrate yourselves before Allah, and serve
Him. *55
*55 According to
Imam Abu Hanifah, Imam Shafe`i and many other scholars it is obligatory to
perform a sajdah on the recitation of this verse. Although Imam Malik himself
used to perform a sajdah here (as cited by Qadi Abu Bakr ibn al-`Arabi in Ahkam
al-Qur 'an), yet he held the view that it was not obligatory to perform a
sajdah here, the basis of his view being this tradition of Hadrat Zaid bin
Thabit: "I recited Surah an-Najm before the Holy Prophet, and he did not
perfom a sajdah. ° (Bukhari, Muslim, Ahmad, Tirmidhi, Abu Da'ud, Nasa'i). But
this Hadith dces not negate the incumbency of the prostration here, for it is
likely that the Holy Prophet did not perform the sajdah then due to some reason
but might have performed it later. Other traditions on the subject are explicit
that the prostration was always performed on this verse. Hadrat `Abdullah bin
Mas'ud, Ibn `Abbas and Muttalib bin Abi Wada`ah have unanimously stated that
when the Holy Prophet recited this Surah for the first time in the Ka`bah, he
had prostrated himself and along with him the whole assembly of the believers and
the disbelievers also had fallen down prostrate. (Bukhari, Ahmad, Nasa'i) Ibn
'Umar has reported that the Holy Prophet recited Surah an-Najm in the Prayer
and prostrated himself and lay long in that state. (Baihaqi, Ibn Marduyah).
Saburat al- Juhani states that Hadrat 'Umar recited Surah an-Najm in the Fajr
Prayer and performed a sajdah, then stood up, recited Surah al-Zilzal and
performed the ruku'. (Sa'id bin Mansur). Imam Malik himself has related this
act of Hadrat Umar in his Mu'watta (Bab Ma Ja `fi Sajud al-Qar en).
********************************
