SURAH (51) AL-ZAARIYAT (AYA 41 to 60)

وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ {51:41}

[Q51:41] Wa fee 'Aadin iz arsalnaa 'alaihimur reehal'aqeem 
[Q51:41] And in Ad: When We sent upon them the destructive wind.

[Q51:41] Dan juga pada (kisah) kaum Aad (terdapat perkara-perkara yang menjadi iktibar), ketika kami hantarkan kepada mereka angin ribut yang tidak mengandungi sebarang kebaikan; 

Refer to the Dukhan 44:21 to 26 for the people of Ad.

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(51:41) There is also a Sign for you in (the story of) Ad, when We let loose upon them an ominous wind.

مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ {51:42}

[Q51:42] Maa tazaru min shai'in atat 'alaihi illaa ja'alat hu karrameem 
[Q51:42] It did not leave aught on which it blew, but it made it like ashes.

[Q51:42] Angin itu tidak meninggalkan sesuatupun yang dirempuhnya, melainkan menjadikannya (hancur) seperti debu. 

(see commentary for verse 41)

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(51:42) that left nothing that it came upon without reducing it to rubble. *39

*39 The word used for this wind is aqim, which is used for a barren woman, though literally it means dry. If the literal meaning is taken it would mean that it was such an intensely hot and dry wind that on whatever it blew it caused it to become absolutely dry; and if it is taken in the idiomatic sense it would mean that like a barren woman it was a wind without any benefit: neither it was pleasant, nor it brought rain, nor fertilized the trees, nor contained any other benefit for which the wind blows. At other places it has been stated that this wind was not only useless \and dry but it blew so violently that it swept the people off the ground and it continued to rage for eight days and seven nights continuously, till it laid the entire land of the `Ad waste. (For explanation, see E.N.'s 20, 21 of Surah Ha Mim As-Sajdah, and E.N.'s 25 to 28 of Al-Ahqaf). 

وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ {51:43}

[Q51:43] Wa fee Samooda iz qeela lahum tamatta'oo hattaa heen 
[Q51:43] And in Samood: When it was said to them: Enjoy yourselves for a while.

[Q51:43] Dan juga pada (kisah) kaum Thamud (terdapat perkara-perkara yang menjadi pelajaran) ketika dikatakan kepada mereka: Bersenang-senanglah kamu hingga ke suatu waktu (yang termaklum)!

See commentary of Araf 7:73 to 79 for the people of Thamud.

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(51:43) There is also a Sign for you in (the story of) Thamud. They were told: “Enjoy yourselves for a while.” *40

*40 The commentators have disputed as to which respite it implies. Hadrat Qatadah says that it alludes to that verse of Surah Hud in which it has been stated that when the Thamud killed the she camel of the Prophet Salih, they were warned by Allah that they had three more days to enjoy lift after which they would be overtaken by the torment. Contrary to this, Hadrat Hasan Basri has expressed the opinion that this thing had been said by the Prophet Salih to his people in the beginning of his mission and by this he meant that if they would not adopt the way of repentance and faith, they would be granted a respite to enjoy lift in the world only till an appointed tint, and then they would be overtaken by the tormnt. The second of these two commentaries seems to be more correct, for the following verse ("But in spite of this they defied the command of their Lord") indicates that the respite being mentioned here had been given before the defiance and they committed it after the warning. On the contrary, the three days' respite mentioned in Surah Hud had been given after the wicked people had committed the final defiance which became decisive in their cast and sealed their doom for ever afterwards 

فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ {51:44}

[Q51:44] Fa'ataw 'an amri Rabbihim fa akhazal humus saa'iqatu wa hum yanzuroon. 
[Q51:44] But they revolted against the commandment of their Lord, so the rumbling overtook them while they saw.

[Q51:44] Maka mereka membesarkan diri terhadap perintah Tuhannya, lalu mereka disambar petir (dengan tidak dapat melarikan diri), sedang mereka melihatnya.  

(see commentary for verse 43)

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(51:44) But they brazenly disobeyed their Lord’s command, and then a sudden chastisement *41 overtook them while they looked on.

*41 Different words have been used for this torment at different places in the Qur'an. Somewhere it has been called rajfah (a frightful and shocking calamity), somewhere saihah (a crashing and thundering disaster), somewhere taghiyah (a most severe affliction) and here it has been described as sa'iqah (a calamity that strikes like a thunderbolt). Probably this torment had occurred as an earthquake which was also accompanied by a terrible noise. 

فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ وَمَا كَانُوا مُنْتَصِرِينَ {51:45}

[Q51:45] Famas tataa'oo min qiyaaminw wa maa kaanoo muntasireen 
[Q51:45] So they were not able to rise up, nor could they defend themselves-

[Q51:45] Dengan yang demikian, mereka tidak dapat bangun lagi dan mereka juga tidak mendapat pertolongan.  

(see commentary for verse 43)

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(51:45) They were unable even to stand up or protect themselves. *42

*42 Intisar from which the word muntasirun in the original is derived means to save oneself from an attack by somebody as well as to avenge oneself on the attacker. 

وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ {51:46}

[Q51:46] Wa qawma Noohim min qablu innahum kaano qawman faasiqeen 
[Q51:46] And the people of Nuh before, surely they were a transgressing people.

[Q51:46] Dan kaum Nuh (Kami juga telah binasakan) sebelum itu; sesungguhnya mereka adalah kaum yang fasik (derhaka).

Refer to the commentary of Araf 7:59 to 64 for the people of Nuh.

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(51:46) Before all these We destroyed the people of Noah: they were a wicked people.

SECTION 3

Men and Jinn created only to serve ALLAH (SWT)

The Prophet an open warner----Reminding of the truth, profits the believers---The human beings and the Jinn were created but to serve ALLAH (SWT).

وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ {51:47}

[Q51:47] Wassamaaa'a banainaa haa bi aydinw wa innaa lamoosi’oon 
[Q51:47] And the heaven, We raised it high with power, and most surely We are the makers of things ample.

[Q51:47] Dan langit itu Kami dirikan dengan kekuasaan Kami (dalam bentuk binaan yang kukuh rapi) dan sesungguhnya Kami adalah mempunyai kekuasaan yang luas tidak terhingga.

Although the frontiers of space are confined, they are not fixed. They can be expanded.

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(51:47) And heaven – We *43 made it with Our Own Power and We have the Power to do so. *44

*43 After presenting historical arguments 'for the Hereafter, now arguments from the universe are being presented in proof of the same. 
*44 The word must' (pl. musi'un) may mean the one who possesses power and means, and also the one who can extend and expand something. According to the first meaning, the verse would mean: "We have built this heaven by Our own might and not with somebody else's help, and its erection was in no way beyond Us. Then how can you ever conceive that We shall not be able to recreate it?" According to the second meaning, it would mean: "This huge universe that We have created, is not a finished work, but We are expanding it continuously, and new and ever new manifestations of Our creation are appearing in it every moment. How do you then think that such a marvelous Creator would not be able to repeat His creation. 

وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ {51:48}

[Q51:48] Wal arda farashnaahaa fani'mal maahidoon. 
[Q51:48] And the earth, We have made it a wide extent; how well have We then spread (it) out.

[Q51:48] Dan bumi pula Kami hamparkan (untuk kemudahan kamu mendiaminya); maka Kamilah sebaik-baik yang menghamparkannya. 

Refer to Baqarah 2:22.

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(51:48) And the earth – We spread it out, and how well have We smoothed it! *45

*45 . For explanation, sec E.N. 18 above. For further explanation, sec E.N. 74 of Surah An-Naml, E.N. 29 of Surah Ya Sin and E.N.'s 7 to 10 of AzZukhruf 

وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ {51:49}

[Q51:49] Wa min kulli shai'in khalaqnaa zawjaini la'allakum tazakkaroon 
[Q51:49] And of everything We have created pairs that you may be mindful.

[Q51:49] Dan tiap-tiap jenis Kami ciptakan berpasangan, supaya kami dan mengingati (kekuasaan kami dan mentauhidkan Kami). 

Refer to Ya Sin 36:36.

The pairing may refer [1] to the composite nature of the created beings, OR TO [2] the positive and negative aspects in creation.

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(51:49) And of everything We have created pairs; *46 perhaps you will take heed. *47

*46 That is, "Everything in the world has been created on the principle of the pairs. The whole system of the Universe is functioning on the principle that certain things are complementary and matching to certain others, and their combination brings into being countless new forms and combinations. Nothing here is so unique as may have no match, for the fact is that a thing becomes productive only after it has combined with its matching partner. " (For further explanation, sec E.N. 31 of Surah Ya Sin, and' E.N. 12 of Az-Zukhruf).
*47 That is, "The erection of the whole Universe on the principle of the pairs and the existence of all things in the world in couples is a reality that testifies expressly to the necessity of the Hereafter. If you consider it deeply you will yourself come to the conclusion that when everything in the world has a partner and nothing becomes productive without combining with its partner, how can the life of the world be without a match and partner? Its match and partner necessarily is the Hereafter. Without that partner it would be absolutely fruitless."
To understand what follows one should also understand that the discussion heretofore centers around the Hereafter, but this very discussion and. argument afford a proof of the Oneness of God. Just as the argument of the rain, the structure of the earth, the creation of the heavens, man's own existence, the wonderful working of the law of pairs in the Universe, testify to the possibility and necessity of the Hereafter, so they are also testifying that neither is this Godless nor it has many gods, but One All-Wise and All-Powerful God alone is its Creator and Master and Controller. That is why in the following verses the invitation to the Oneness of God is being presented on the basis of these very arguments. Furthermore, the inevitable result of believing in the Hereafter is that man should give up his attitude of rebellion against God and should adopt the way of obedience and servitude. He remains turned away from God as long as he remains involved in the false belief that he is not accountable before anyone and that he will not have to render an account of his deeds of the worldly life to anyone. Whenever this misunderstanding is removed, man immediately comes to the realization that he was committing a grave error by regarding himself as irresponsible, and this realization compels him to return to God. That is why immediately after concluding the arguments for the Hereafter, it has been said: "So flee unto AIlah."

فَفِرُّوا إِلَى اللَّهِ ۖ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ {51:50}

[Q51:50] Fafirrooo ilaL Laahi innee lakum minhu nazeerum mubeen
[Q51:50] Therefore fly to ALLAH (SWT), surely I am a plain warner to you from Him.

[Q51:50] (Katakanlah wahai Muhammad kepada mereka): Maka segeralah kamu kembali kepada ALLAH (SwT) (dengan bertaubat dan taat), sesungguhnya aku diutuskan ALLAH (SwT) kepada kamu, sebagai pemberi amaran yang nyata.

IF MAN UNDERSTANDS NATURE AND HIMSELF, HE WILL KNOW THAT ALLAH (SWT) IS ALL IN ALL, and he will fly at once to Him. This is the teaching which the HOLY PROPHET Allahumma salli `ala Muhammadin wa'ali Muhammad had come to give in clear terms, openly to all.

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(51:50) Flee, therefore, to Allah. Surely I am a clear warner to you from Him;

وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ ۖ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ {51:51}

[Q51:51] Wa laa taj'aloo ma'aL Laahi ilaahan aakhara innee lakum minhu nazeerum Mubeen.
[Q51:51] And do not set up with god another ALLAH (SWT): surely I am a plain warner to you from Him.

[Q51:51] Dan janganlah kamu adakan tuhan yang lain bersama ALLAH (SwT) (dalam kepercayaan kamu), sesungguhnya aku diutus oleh ALLAH (SwT) kepada kamu sebagai pemberi amaran yang nyata. 

(see commentary for verse 50)

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(51:51) and do not set up any deity with Allah. Surely I am a clear warner to you from Him. *48

*48 Though these sentences are the Word of Allah, the speaker here is not AIIah but the Holy Messenger of Allah. In fact, Allah has made his Messenger say: "Flee unto Allah: I am warning you from Him." An instance of this style is found in the very first Surah of the Qur'an, Surah AI-Fatihah, where the Word is of Allah, but the speakers are the servants, who say: Iyyaka na `budu wa lyyaka nasta 'in; ihdi-nas sirat al-mustaqim: "Thee alone we worship and to Thee alone we pray for help. Show us the Straight Way." Just as there it has not been said: "O believers, pray to your Lord thus," but the context itself shows that it is a supplication which Allah is teaching His servants, so here also it has not been said; "O Prophet, say to these people,".but the context itself indicates that it is an invitation to the Oneness of God, which the Holy Prophet is presenting according to Allah's command. Besides Surah Al-Fatihah, there are several other instances also of this style in the Qur'an, where though the Word is of Allah, the speakers somewhere are the angels and somewhere the Holy Prophet, and the context shows as through whom AIlah is speaking at that particular place. For instance, see Surah Maryam: 64-65, As-Saaffat:159-167, Ash-Shu`ara': 10. 

كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ {51:52}

[Q51:52] Kazaalika maaa atal lazeena min qablihim mir Rasoolin illaa qaaloo saahirun aw majnoun 
[Q51:52] Thus there did not come to those before them a messenger but they said: A magician or a mad man.

[Q51:52] Demikianlah (keadaan tiap-tiap kaum terhadap Rasulnya samalah seperti keadaan kaummu wahai Muhammad) tidak ada seorang Rasul pun yang datang kepada kaum-kaum yang terdahulu dari mereka, melainkan ada yang berkata: Dia adalah seorang ahli sihir atau seorang gila.

Refer to Sad 38: 4 and 5; Dhariyat 51:39 and Dukhan 44:14. The ways of evil in dealing with the messengers of ALLAH (SWT) were similar in all ages.

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(51:52) Thus has it been (in the past): never did a Messenger come to the nations that preceded them but they said: “(He is) a sorcerer, or a mad-man.” *49

*49 That is, °This has not happened for the first time that the people are calling the Messenger sent by Allah a sorcerer and a madman when they heard the news of the Hereafter and the invitation to the Oneness of Allah from him. The whole history of Apostleship bears evidence that ever since the Messengers started coming for the guidance of mankind, ignorant people have been repeating the same folly in the same manner. Whichever Messenger came and gave them the warning that they were not the servants of many gods but One God alone is their Creator and Deity and Master of their destinies, ignorant people said that he was a sorcerer, who wanted to beguile and misguide them by his sorcery. Whichever Messenger came and warned them that they had not been created and left irresponsible in the world, but that at the conclusion of their life-work they would have to present themselves before their Creator and Master and render an account of their deeds and in consequence thereof they will be rewarded or punished accordingly, the foolish people cried out that he was a madman and had lost his reason because no one could be resurrected after death. "

أَتَوَاصَوْا بِهِ ۚ بَلْ هُمْ قَوْمٌ طَاغُونَ {51:53}

[Q51:53] Atawaasaw bih; bal hum qawmun taaghoon
[Q51:53] Have they charged each other with this? Nay! They are an inordinate people.

[Q51:53] Adakah mereka semua telah berpesan-pesan (dan mencapai kata sepakat) untuk melemparkan tuduhan itu ? (Sudah tentu mereka tidak dapat berbuat demikian), bahkan mereka semuanya adalah kaum yang melampaui batas (dalam keingkarannya). 

(see commentary for verse 52)

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(51:53) Have they arrived at a common understanding concerning this? No; but they are a people given to transgression. *50

*50 That is, °The fact that the people of different countries and nations adopted the same attitude as against the invitation of the Prophets and opposed them in the same manner in different ages for thousands of years could not be due to the reason that all the former and the latter generations had settled in a conference that whenever a prophet came with his message, he should be given such and such an answer. Then, what could be the reason for the uniformity of their attitude and behavior? There could be no other reason for this than that rebellion and transgression was their common characteristic. As all the ignorant people of every age have been desirous of living a life free of Allah's service and fearless of His accountability, whoever called them to the service of Allah and to lead a God-conscious life, they gave him one and the same fixed answer."
This also throws light on an important truth and it is this: The motives that man has been naturally endowed with for adopting error and guidance, goodness and evil, justice and injustice, and similar other conducts, have been appearing in every age and in every corner of the world in the like manner no matter how different might have been their forms due to advancement of means and resources. Whether the man of today fights by means of the tanks and aircraft and hydrogen bombs and the man of the ancient time fought with stones and sticks, the basic motives for fighting between men have always been the same. Likewise, the atheist of today might heap up his arguments for atheism as he likes, his motives for following that creed are precisely the same as had been of an atheist six thousand years ago and in his reasoning also he is not basically any different from his predecessor 

فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَلُومٍ {51:54}

[Q51:54] Fatawalla 'anhum famaaa anta bimaloom 
[Q51:54] Then turn your back upon them for you are not to blame;

[Q51:54] Oleh itu, berpalinglah (wahai Muhammad) daripada mereka (yang menentangmu itu dan janganlah dihiraukan), kerana engkau tidak akan disalahkan (setelah engkau memberi amaran kepada mereka). 

Verse 54 gives the impression that ALLAH (SWT) might send a destructive visitation as manifestation of His wrath, BUT THE NEXT verse quells this apprehension.

THE GUIDANCE MAY BE GENERAL IN APPEARANCE, but it is directed towards man as an individual SO THAT FREE from collective opinion or pressure, he may submit to the commands of ALLAH (SWT) according to his ability and achieve success by following the divine plan.

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(51:54) So turn your attention away from them; you shall incur no blame. *51

*51 In this verse a method of the preaching of religion has been taught, which should be well understood. When a preacher of the truth has presented his message clearly before a person with rational arguments, and has also removed his doubts and objections and answered his arguments, he becomes relieved of his duty of making the truth plain. Even after this if the other person persists in his belief and creed, the responsibility for it does not lie on the preacher of the truth. It is no more necessary that he should pursue the same person, should go on spending his time in discussing things with him, and should make it a point that he has somehow to convince the same one man of the truth. The preacher, in fact, has done his duty; if the other man is not convinced, let hire alone. If the preacher does not any more attend to him, he cannot be blamed for letting a person remain involved in error, because now the other person himself is responsible for his deviation and error. 

وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ {51:55}

[Q51:55] Wa zakkir fa innaz zikraa tanfa'ul Mu’mineen 
[Q51:55] And continue to remind, for surely the reminder profits the believers.

[Q51:55] Dan tetap tekunlah engkau memberi peringatan, kerana sesungguhnya peringatan itu mendatangkan faedah kepada orang-orang yang beriman. 

(see commentary for verse 54)

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(51:55) Do, however, keep exhorting them; for exhortation benefits those endowed with faith. *52

*52 The Holy Prophet has not been addressed here to be taught this method because, God forbid, in his preaching he unnecessarily pursued the people and Allah wanted to stop him from this fact, the actual reason for stating this method is that when a preacher of the truth has done his best to make the people understand his message in a rational way and then seeing the signs of stubbornness in them withdraws from them, the people inveigh against him and start accusing him of indifference and inattention whereas, they, as they say, want to discuss things in order to understand his message. The fact, however, is that they do not intend to understand anything but only to involve the preacher in disputation and waste his time. Therefore, Allah Himself said in clear words: "Turn away from them: you are not at all to blame for showing any indifference towards them." After this nobody could blame the Holy Prophet that according to the Book that he had brought he had been appointed to make them understand his religion: then why he did not answer their objections. 

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ {51:56}

[Q51:56] Wa maa khalaqtul jinna wal insa illaa liya'budoon.
[Q51:56] And I have not created the jinn and the men except that they should serve Me.

[Q51:56] Dan (ingatlah) Aku tidak menciptakan jin dan manusia melainkan untuk mereka menyembah dan beribadat kepadaKu.

r  Refer to Sad 38:27.

Imam Jafar bin Muhammad As Sadiq said:

"ALLAH (SwT) created man and gave him faculties of observation and contemplation to acquire knowledge with which he understands the manifestation of His power and then submits to Him."

WITHOUT KNOWLEDGE MAN'S ADORATION OF ALLAH (SWT) HAS NO REAL WORTH. The actual meaning of adoration is not the performance of rituals or a few prescribed formal prayers, recited by the mouth.

Adoration involves [1] surrender of ego, [2] self-control and discipline SO THAT HE ACTS ONLY IN CONSONANCE WITH THE EXPRESSED WILL OF ALLAH (SWT), BY ABIDING WITH HIS COMMANDS.

The whole life-activity of the individual should be nothing BUT the fulfillment of the will of ALLAH (SWT). "Say: Verily my prayer and my sacrifice, and my life and my death (all) are for the Lord of the worlds.” (An-am 6:163)

THIS IS THE PURPOSE OF CREATION, AS EXPRESSED IN THE HOLY BOOK-TO ACT ACCORDING TO THE WILL AND THE COMMAND OF ALLAH (SWT). The most perfect form of action is the absolute submission to His will, that is, ISLAM. THEREFORE of the creatures, whoever is better in manifesting His will and His command throughout life, will be closer to the purpose of creation, and therefore nearer to Him.

THE MORE PERFECT IN OBEDIENCE WILL BE NEARER TO THE CREATOR, AND THE CLOSER THEY ARE TO HIM, THE MORE PERFECT THEY WILL BE IN THE ORDER OF CREATION.

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(51:56) I created the jinn and humans for nothing else but that they may serve Me; *53

*53 That is, "I have not created them for the service of others but for My own service. They should serve Me, for I am their Creator. When no one else has created them, no one else has the right that they should serve him; and how can it be admissible for them that they should serve others instead of Me, their Creator?" Here, the question arises that Allah Almighty is not the Creator only of the jinn and men but of the entire Universe and of every thing in it. Then, why has it been said only about the jinn and men that He has not created them for the service of others but of Himself ? Whereas every single creature is there to serve Allah. The answer is: On the earth only the jinn and men have been granted the freedom that they may serve Allah within their sphere of choice if they so like; otherwise they can turn away from Allah's service as well as serve others beside Hun. The rest of the creatures in the world do not have this kind of freedom. They do not have any choice whatever that they may not worship and serve AIIah, or may serve any other. Therefore, only about the jinn and men it has been said here that by turning away from the obedience and servitude of their Creator within the bounds of their option and choice and by serving others than the Creator, they are fighting their own nature. They should know that they have not been created for the service of any other but the Creator, and for them the right way is that they should not abuse the freedom granted them, but within the bounds of this freedom also they should serve God voluntarily just as every particle of their body is serving Him involuntarily in the sphere where they have not been granted any freedom,
The word `ibadat (service, worship) in this verse has not been used in the sense of only prayer, fasting and other kinds of such worship so that one may understand that the jinn and men have been created only for performing the Prayer, observing the Fast and for praising and glorifying AIIah. Although this sense also is included in it, this is not its complete sense. Its complete sense is that the jinn and men have not been created for the worship, obedience and carrying out of the orders of any other but Allah. They are not there to bow to any other, to carry out the orders of any other, to live in fear of any other, to follow the religion enjoined by any other, to look upon any other as the maker and destroyer of ones destiny, and to supplicate any other than Allah for help. (For further explanation, see E.N. 63 of Surah Saba, E.N. 2 of Az-Zumar, E.N. 30 of A1 Jathiyah).
Another thing that incidentally becomes quilt obvious from this verse is that the jinn arc a separate and independent creation from men. This brings out the error of the thinking of those people, who assert that sonic people from among mankind have been called the jinn in the Qur'an. This same thing is also confirmed and testified by the following verses of the Qur'an: AI-An'am :100, 128, AI-A`raf, 38, 179, Hud: 119, AI-Hijr: 27 to 33, Bani Isra`il: 88, AI-Kahf: S0, As-Sajdah: 13, Saba: 41, Suad: 75, 76, Ha Mim As-Sajdah: 25, AI-Ahqaf: 18, Ar-Rahman: 15, 39, 56. (For a complete discussion of this question, see E. N. 21 of AI-Anbiya', E.N.'s 23, 45 of An-Naml, E.N. 24 of Saba). 

مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ {51:57}

[Q51:57] Maaa ureedu minhum mir rizqinw wa maaa ureedu anyyut'imoon.
[Q51:57] I do not desire from them any sustenance and I do not desire that they should feed Me.

[Q51:57] Aku tidak sekali-kali menghendaki sebarang rezeki pemberian dari mereka dan Aku tidak menghendaki supaya mereka memberi makan kepadaKu.

ALLAH (SWT) IS FREE FROM ALL NEEDS. Providing sustenance to His creatures is as good as "feeding Him." ALLAH (SWT) IS THE SOLE SUPPLIER OF THE MEANS OF SUSTENANCE TO ALL. The creatures in aggregate constitute one family of ALLAH (SWT)'s creation. THEREFORE TO SERVE THE CREATION IS TO SERVE ALLAH (SWT).

It clarifies that the purpose of creation (worship and obedience) is of no advantage or benefit to ALLAH (SWT). ON THE CONTRARY, IT IS IN THE INTEREST OF THE CREATURES TO ABIDE BY HIS COMMANDS.

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(51:57) I desire from them no provision, nor do I want them to feed Me. *54

*54 That is, "I do not stand in need of any kind of help from the jinn and men: that My Godhead would not function if they did not worship Me: that I would be no more God if they turned away from My service. I indeed do not stand in need of their service, but it is the demand of their own nature that they should serve Me. They have been created for this very object, and fighting nature would be to their own detriment."
And in saying: "I do not ask any sustenance of them nor do I ask them to feed Me," there is a subtle hint to this Those whom the people who have turned away from God worship in the world, worship, indeed, stand in need of these their worshippers. If they do not help sustain their godhead, it would not function even for a day. The gods do not provide for the worshippers but the worshippers provide for the gods instead. The gods do not feed them but they feed the gods instead. The gods do not protect them but the worshippers protect the gods instead. The worshippers, in fact, are their army through whom their godhead functions. Wherever the worshippers of the, false gods have ceased to exist, or the worshippers have given up their worship, the gods have lost aII their pomp and glory and the world has seen how helpless they have become. Of all the deities AIlah Almighty is the only real Deity Whose Godhead is functioning by His own power and might, Who does not take anything from His servants, but He alone gives His servants everything. 

إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ {51:58}

[Q51:58] InnaL Laaha Huwar Razzaaqu Zul Quwwatil Mateen.
[Q51:58] Surely ALLAH (SWT) is the Bestower of sustenance, the Lord of Power, the Strong.

[Q51:58] Sesungguhnya ALLAH (SwT) Dialah sahaja Yang Memberi rezeki (kepada sekalian makhlukNya, dan Dialah sahaja) Yang Mempunyai Kekuasaan yang tidak terhingga, lagi Yang Maha Kuat Kukuh kekuasaanNya. 

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(51:58) Surely Allah is the Bestower of all provision, the Lord of all power, the Strong. *55

*55 The word matin as used in the original means strong and stable whom nobody can shake and move. 

فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ {51:59}

[Q51:59] Fa inna lillazeena zalamoo zanoobam misla zanoobi ashaabihim falaa yasta’jiloon. 
[Q51:59] So surely those who are unjust shall have a portion like the portion of their companions, therefore let them not ask Me to hasten on.

[Q51:59] (Setelah ternyata hakikat yang demikian), maka sesungguhnya bagi orang-orang yang zalim (yang menentang ajaran Nabi Muhammad) itu ada bahagiannya (dari azab seksa) seperti bahagian rakan-rakan mereka (kaum kafir yang telah lalu). Oleh itu, janganlah mereka meminta kepadaKu menyegerakan kedatangannya. 

Dhanub literally means "a bucket full of water, tied to the end of a rope like a tail." Figuratively used it means the consequence of misdeeds and disobedience, tied to the rope of one's life.

¥  EACH GENERATION THAT ACTS LIKE ANY OF ITS PREDECESSORS, SHOULD MEET A SIMILAR FATE.

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(51:59) The wrong-doers *56 shall receive a portion of the chastisements as their fellows (of yore). So let them not rush Me.

*56 "Those, . . . . . . wrong" Those who have violated the reality and the truth and their own nature The context itself shows that `those who have done wrong", here implies the people who are serving others than the Lord of the Universe, who disbelieve in the Hereafter, who regard themselves as irresponsible in the world, and have denied those Prophets who have tried to make them understand the reality.
*57 This is the answer to the disbelievers' demand: "Why doesn't the Day of Retribution Overtake us? Why is it being delayed?"

فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ {51:60}

[Q51:60] Fawailul lillazeena kafaroo miny yawmihimul lazee yoo'adoon.
[Q51:60] Therefore woe to those who disbelieve because of their day which they are threatened with.

[Q51:60] Maka kecelakaan dan kebinasaanlah bagi orang-orang yang kafir pada hari yang telah dijanjikan kepada mereka.  

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(51:60) Woe, then, betide those who disbelieved in that Day of theirs which they are being asked to hold in dread.

It is derived from the very first word wadh-dhariyat, which implies that it is a Surah which begins with the word adh-dhariyat

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