SURAH (51) ZAARIYAAT (AYA 1 to 20)

Sura (51) ZAARIYAAT (The Scatterers) Aya 1 to 60 in 3 Sections

Revealed in Makka

SECTION 1

Judgment a Surety

The Day of Judgment shall come---When the good shall be rewarded and the evil shall be punished.

وَالذَّارِيَاتِ ذَرْوًا {51:1}

[Q51:1] Waz-zaariyaati zarwaa.
[Q51:1] I swear by the wind that scatters far and wide,

[Q51:1] Demi angin yang menerbang dan menaburkan (debu, biji-bijian benih dan lain-lainnya), dengan penerbangan dan penaburan yang sesungguh-sungguhnya; 

As in the case of As Saffat THE FIRST FOUR VERSES OF THIS SURAH ALSO BEGIN WITH A SWEARING IN THE NAME OF THE ENTITIES OR ENERGIES OF NATURE, WHICH DISCHARGE DIFFERENT FUNCTIONS IN THE WORKING OF THE UNIVERSE.

–  It is said that once Imam Ali ibne Abi Talib was asked by a (kharaji) critic, while he was delivering a sermon from the pulpit: "What is dhariyat?" He said: "The winds." "What is hamilat?" He said: "The clouds carrying rain." "What is jariyat that flow with ease?" He said: "The ships". "What is muqassimat?"He said: "The angels."

There is scattering of matter, carrying of energy and weight and flowing of bodies in the universe, which are controlled and administered by various agencies appointed by the supreme creator. Even the microscopic corpuscles in the blood of living beings, which distribute sustenance, are controlled and regulated by such agencies.

SO MAN'S ATTENTION IS DRAWN TO THE REALITY OF A UNIVERSAL PLAN, NOT HAPHAZARD BUT GOVERNED BY PRECISE LAWS, AND A PURPOSE POINTED OUT IN VERSES 5 AND 6 OF THIS SURAH.

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(51:1) By the winds which scatter dust,

فَالْحَامِلَاتِ وِقْرًا {51:2}

[Q51:2] Falhaamilaati wiqraa.
[Q51:2] Then those clouds bearing the load (of minute things in space).

[Q51:2] Dan awan yang membawa dan mengangkut muatannya (ke tempat yang dikehendaki); 

(see commentary for verse 1)

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(51:2) which carry clouds laden with water, *1

*1 All the commentators are agreed that adh-dhariyat implies the winds that disperse and mist up the dust, and al-hamilat-i wiqran implies the winds that Iift up millions of tons of water vapours from the oceans in the form of clouds. This same commentary has been reported from Hadrat `Umar, Hadrat `Ali, Hadrat 'Abdullah bin `Abbas, Hadrat `Abdullah bin `Umar, and also from Mujahid, Said bin Jubair, Hasan Basri, Qatadah, Suddi and other scholars. 

فَالْجَارِيَاتِ يُسْرًا {51:3}

[Q51:3] Faljaariyaati yusraa.
[Q51:3] Then those (ships) that glide easily,

[Q51:3] Dan kapal-kapal yang belayar laju dengan kemudahan yang diberikan kepadanya; 

(see commentary for verse 1)

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(51:3) which then smoothly speed along,

فَالْمُقَسِّمَاتِ أَمْرًا {51:4}

[Q51:4] Falmuqassimaati amraa.
[Q51:4] Then those (angels who) distribute blessings by Our command;

[Q51:4] Dan malaikat-malaikat yang membahagi-bahagikan segala perkara yang mereka ditugaskan membahagikannya;  

(see commentary for verse 1)

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(51:4) and execute the great task of apportioning (rainfall): *2

*2 The commentators have disputed the commentary of al-Jariyat-i yusran and al-muqassimat-i amran. One group has preferred the view, or held this meaning as admissible, that by these two also are meant the winds; that is, the same very winds then transport the clouds, and spreading over different parts of the earth, distribute the water as and where required according to Allah's command, The other group holds that al-ariyat-i yusran implies fast moving boats, and al-muqassimat-i amran implies the angels who distribute among the creatures their shares of the provisions according to Allah's command. According to a tradition, Hadrat `Umar explained this very meaning of these two sentences and said: "Had I not heard this from the Holy Prophet, I would not have mentioned it." On this very basis, `Allama Alusi has expressed the opinion that it is not permissible to take any other meaning of these sentences than this, and those who have taken any other meaning, have taken undue liberties. But Hafiz Ibn Kathir says that this tradition has weak links of the transmitters and on its basis it cannot be said with absolute certainty that the Holy Prophet might himself have given this commentary of these sentences. There is no doubt that from a good number of the Companions and their immediate followers only this second commentary has been reported, but a good number of the commentators have given the first commentary also, and it fits in better with the context. Shah Rafi`uddin, Shah 'Abdul Qadir and Maulana Mahmud-ul-Hasan also have preferred the first meaning in their translations of the Qur'an.

إِنَّمَا تُوعَدُونَ لَصَادِقٌ {51:5}

[Q51:5] Innamaa too'adoona la-saadiq 
[Q51:5] What you are threatened with is most surely true,

[Q51:5] (Sumpah demi sumpah) bahawa sesungguhnya segala yang dijanjikan kepada kamu (mengenai hari akhirat) tetap benar; 

DEATH IS NOT THE END OF LIFE. THERE IS RESURRECTION, RECKONING, JUDGMENT--- mercy and forgiveness to those who believe and follow the religion of ALLAH (SWT) AND to those who have sinned BUT TURNED to ALLAH (SWT) in repentance and thereafter followed the right path; and punishment to the rebellious disbelievers, hypocrites and deviators.

ALL DOES NOT END HERE, BUT THERE IS A LASTING LIFE OF HEREAFTER, FOR WHICH THIS LIFE IS BUT A PREPARATION.

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(51:5) surely what you are being warned against *3 is true,

*3 The word used in the original is to 'edun. If it is derived from we'd, the meaning would be: "That which you are being promised;" and if it is from wa'id, it would mean: "That which you are being threatened with." As regards the context, the second meaning is preferable, for the addressees are the people who were lost in disbelief, polytheism and sin, and were not prepared to believe that they would be held accountable some time in the future and would be rewarded or punished accordingly. That is why, we have taken to 'adun in the meaning of wa' id and not of wa'd (promise).

وَإِنَّ الدِّينَ لَوَاقِعٌ {51:6}

[Q51:6] Wa innad deena la waaqi’. 
[Q51:6] And the judgment must most surely come about.

[Q51:6] Dan bahawa sesungguhnya balasan amal, tetap berlaku.  

(see commentary for verse 5)

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(51:6) and the Judgement shall doubtlessly take place. *4

*4 This is the thing for which the oath has been sworn. The oath implies this: The unique order and regularity with which the wonderful system of the rain is functioning before your eyes, and the wisdom and good reasons which clearly underlie it, testify to the reality that this world is not a meaningless and useless toy-house where the great drama of life is being presented at random since millions and millions of years. Hut, it is, in fact, a wise system of the highest order in which everything that happens has a purpose and reason behind it. In this system it is not possible that n creature like man should have been given intellect, sense and the powers to exploit _ things to advantage, should have been granted moral sense to distinguish the good and evil, right and wrong deeds and then might have ban left alone foolishly and meaninglessly in the world to behave as he pleased, and that he should never be questioned as to how he had used and employed the powers of the heart and mind and body, the vast means placed at his disposal w work in the world, and the power and authority granted to him to employ the countless creatures of God to advantage. In this system of the Universe where everything is purposeful, how can the creation of a unique being like man only be purposeless? In a system where everything is based on wisdom, how can the creation of man only be useless and futile? The purpose of the creation of those things which do not possess consciousness and intellect is fulfilled in this very physical world. Therefore, it would be right and reasonable if they were destroyed after they had reached the end of their life term, for they have not been granted any powers and authority for which they might have to be called to account. But a creature which possesses intellect and consciousness and authority, whose activities are not confined only to the physical world, but are also moral in nature, and whose actions entailing moral consequences do not take place only till the end of life, but continue to register their moral effects on it even after death, cannot be destroyed like plants and animals just after it has fulfilled the function of its physical existence. Whatever good or evil act he has committed by his own will and choice, he must get the reward 'or suffer the punishment for it justly and equitably, for this is the basic requirement of the factor under which, contrary to other creatures, he has been endowed with the freedom of choice and will. If he is not held accountable, if he is not rewarded or punished according to his moral acts, and if he also is destroyed at the conclusion of his physical life like the creatures which have been given no freedom of will and choice, his creation would inevitably be altogether futile, and a Wise Being cannot be expected to indulge in a futile exercise.
Besides, there is also another reason for swearing an oath by these four phenomena of the Universe regarding the occurrence of the Hereafter and the meting out of rewards and punishments. The ground on which the deniers of the Hereafter regard the life after death as impossible is this: When we are mixed up with dust after death and our particles have scattered away in the earth, how can it be possible that all these scattered particles of the body are reassembled and we are made to rise up again? The error of this apprehension is by itself removed when we consider deeply the four phenomena of the Universe, which have been presented as an argument for the Hereafter. The rays of the sun have their effect on aII the collections of water on the surface of the earth, where their heat reaches. In this process countless drops of water evaporate from the collection, but they do not become extinct, and every drop remains preserved in the air as vapors. When Allah commands the same wind gathers the same vapors of the drops together, combines them into thick clouds, spreads those clouds on different parts of the earth and precisely at the time appointed by Allah causes each single drop to fall back to the earth in the form as it was in the beginning. This phenomenon that is occurring before the eyes of man daily testifies that the particles of the bodies of the dead men can also gather together at one command by Allah and the men can be raised up in the shape in which they lived before. Whether these particles are in the dust, or in the water, or in the air, in any case they remain preserved in this very earth and its atmosphere. Why should it be difficult for the God Who gathers together the vapors of water after they had dispersed in the air, by means of the same air, and then causes them to rain as water, to gather together the scattered particles of the human bodies from the air, water and earth and then combine them in their original form and shape?

وَالسَّمَاءِ ذَاتِ الْحُبُكِ {51:7}

[Q51:7] Was-samaaa-‘i zaatil-Hubuk
[Q51:7] I swear by the heaven full of ways.

[Q51:7] Demi langit yang mempunyai jalan-jalan yang berbagai bentuk keadaannya,

The study of the numerous orbits of the planets and the various motions, visible or invisible, of the stars form in themselves an enquiry of a highly scientific nature, in the world of today after so many years since the revelation of the Qur’an, conducted by the mathematicians and scientists who have barely reached its fringe. There are yet several unknown frontiers to cross.

F  Ya Sin 36:38 says that the sun runs to its appointed term;

F  Anbiya 21:33 says that the sun and the moon float in an orbit; and

F  Rad 13:2 says that the sun and the moon run to a predetermined course.

In contrast to the harmony and order prevalent in the universe under ALLAH (SWT)'s dispensation, the confused medley of doctrines, views and conjectures put forward by the disbelievers are referred to in verses 8 to 12 of this Surah.

THEY ARE IN THE ABYSS OF IGNORANCE. HE WHO TURNS AWAY FROM THE TRUTH IN FACT REJECTS ORDER, HARMONY, UNITY AND GOODNESS. Denial [1] of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), [2] the Qur’an and [3] the hereafter come in the wake of false conjectures the disbelievers believe in by not understanding the modus operandi of the creation and the laws governing the creation.

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(51:7) By the heaven with its numerous forms: *5

*5 The word hubuk in the original is also used for the paths and for the waves which are produced on the sand of the desert and the surface of stagnant water by the wind; it is also spoken for the curls in wavy hair. Here, the sky has been characterized by "hubuk" either because the sky is often overcast with clouds of different shapes, which go on changing because of the wind, and no shape lasts nor resembles any other, or because at night one sees the stars scattered in the sky in many different combinations and no combination resembles any other combination. 

إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ {51:8}

[Q51:8] Innakum lafee qawlim mukhtalif,
[Q51:8] Most surely you are at variance with each other in what you say,

[Q51:8] Sesungguhnya kamu berada dalam keadaan berlainan pendapat (mengenai agama yang dibawa oleh Nabi Muhammad s.a.w). 

(see commentary for verse 7)

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(51:8) surely you are at variance (about the Hereafter); *6

*6 The oath has been sworn by the sky of various appearances on this difference of views because of the similarity. That is, just as the clouds and the clusters of stars in the sky have different appearances and there is uniformity among them, so are also your views about the Hereafter, each different from the other. Some one says that this world is eternal and no Resurrection can take place. Another say s that this system is not eternal and can come to an end in the course of time, but whatever becomes extinct, including man, cannot possibly be resurrected. Another one regards resurrection as possible but, holds the belief that man in order to be requited for his good and evil deeds is born and reborn again and again in this very world. Some one believes in Hell and Heaven but combines the transmigration of the souls also with it. He thinks that the sinner goes to Hell to suffer the punishment as well as is born and reborn in this world for the sake of the punishment. Some one says that the life in the world is in itself an agony; as long as man's self remains attached to physical life, he goes on dying and taking birth again and again in this very world, and his real salvation is that he should attain annihilation. Some one believes in the Hereafter and Hell and Heaven, but says that God by giving death to His only son on the cross had atoned for the original sin of man, and man will escape the evil consequences of his evil acts by believing in the son. Some other people generally believe in the Hereafter and the meting out of the rewards and punishments but at the same time regard certain holy men as the intercessors, who are such favorites of Allah, or wield such influence with Him, that any one who attaches himself to them as a disciple, can escape the punishment whatever he may do in the world. About these holy men also there is no agreement among their devotees; every group of them has its own separate intercessor. THIS DIFFERENCE OF THE VIEWS ITSELF is a proof that whenever man has formed an opinion about his own and the world's end, independent of Revelation and Prophethood, he has formed it without knowledge; otherwise if man in this regard really had some direct means of knowledge there would not have arisen so many different and contradictory beliefs. 

يُؤْفَكُ عَنْهُ مَنْ أُفِكَ {51:9}

[Q51:9] Yu'faku 'anhu man ufik.
[Q51:9] He is turned away from it who would be turned away.

[Q51:9] Dipalingkan daripada (perselisihan) itu orang-orang yang telah dipalingkan ALLAH (SwT) (dengan sebab keikhlasannya mencari kebenaran).  

(see commentary for verse 7)

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(51:9) though only those who are averse to the Truth will turn away from (believing in it). *7

*7 The pronoun of anhu in this sentence either turns to the meting out of the rewards and punishments, or to various views. In the first case, it means: "The meting out of the rewards has to take place, in spite of your holding different beliefs about it; but only such a person is perverted from it, who has turned away from the Truth." In the second case, the meaning is: °Only such a one is misled by these different views, who has turned away from the Truth."

قُتِلَ الْخَرَّاصُونَ {51:10}

[Q51:10] Qutilal kharraasoon,
[Q51:10] Cursed be the liars,

[Q51:10] Binasalah orang-orang yang sentiasa mengeluarkan pendapat dengan cara agak-agak sahaja, 

(see commentary for verse 7)

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(51:10) Doomed are the conjecturers *8

*8 Here the Qur'an is warning man of an important truth. To judge or make an estimate on the basis of conjecture and speculation in the ordinary matters of worldly life may be useful to some extent, although it would be no substitute for knowledge, but it would be disastrous to make estimates and give judgments merely according to one's own conjectures and speculations in a question of such fundamental nature and importance as whether we are, or are not, responsible and accountable to anyone for the deeds and actions of our lifetime, and if we are, to whom we are accountable, when and what shall be the accountability, and what will be the consequences of our success and failure in that accountability. THIS IS NOT A QUESTION ON WHICH MAN MAY FORM AN ESTIMATE MERELY ACCORDING TO HIS CONJECTURE AND SPECULATION AND THEN STAKE HIS ENTIRE LIFE CAPITAL ON THE GAMBLE. For if the conjecture proves to be wrong, it would mean that the man has doomed himself to utter ruin. Furthermore, this question is not at all included among those questions about which one may form a right opinion by the exercise of analogy and conjecture, For conjecture and analogy can work only in those matters which are perceptible for man, whereas this is a question which does not come under perception in any way, Therefore, it is not at all possible that a conjectural and analogical judgment about it may be right and correct. As for the question: WHAT IS THE RIGHT WAY FOR MAN TO FORM AN OPINION ABOUT THE MATTERS WHICH ARE NO PERCEPTIBLE AND INCOMPREHENSIBLE IN NATURE? this has been answered at many places in the Qur'an, and from this Surah also the same answer becomes obvious, and it is this: (1) Man himself cannot reach the reality directly; (2) Allah gives the knowledge of the reality through His Prophets; and (3) man can ascertain the truth of that knowledge in this way: he should study deeply the countless signs that are found in the earth and heavens and in his own self, then consider seriously and impartially whether those signs testify to the reality that the Prophet bas presented, or to the different ideologies that the other people have presented in this regard. This is the only method of scientific investigation about God and the Hereafter that has been taught in the Qur'an. Doomed would be the one who discarded this method and followed his own analogies and conjectures.

الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ {51:11}

[Q51:11] Allazeena hum fee ghamratin saahoun 
[Q51:11] Who are in a gulf (of ignorance) neglectful;

[Q51:11] (Iaitu) orang-orang yang tenggelam alam kejahilan, serta lalaikan (hari pembalasan).  

(see commentary for verse 7)

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(51:11) who are steeped in ignorance and heedlessness. *9

*9 That is, "They do not know what fate they are heading for on account of their wrong conjectures, whereas every way that is adopted with a wrong view of the Hereafter only leads to ruin. He who is a denier of the Hereafter is not at all preparing himself for any accountability and is engrossed in the thought that there would be no life after death, whereas the time would suddenly come when against alI this expectations he would open his eyes in the new life and he would realize that there he has to render an account of each of his acts and deeds. The person who is expending his life under the idea that he would come back to this very world after death, will come to know as soon as he dies that aII doors of return are closed, that there is no chance of compensating for the misdeeds of the previous life by any new actions, and that there is another life ahead in which he has to meet with and suffer the consequences of his worldly life for ever after. The person who commits suicide in the hope that after he has destroyed his self and its desires he would escape the agony of life in the form of total annihilation, will find as soon as he passes through the gate of death that there is an everlasting life ahead and not mortality, where he has to explain as to why he had been straining every nerve to destroy the self that he had been blessed with instead of developing and adorning it in every possible way. Likewise, the one who continued committing disobedience of Allah throughout life, placing, reliance upon some son of Allah's becoming an atonement or some holy one's becoming an intercessor, will come to know as soon as he appears before Allah that there is neither any atoner there nor anyone wielding such influence and power that he may save him from Allah's grasp and punishment by means of his own power and influence. THUS, all these conjectural creeds are, in fact, an opiate under the intoxication of which these people are Lying senseless, and do not know where they are being misled by the ignorance which they have adopted by rejecting the true knowledge given by God and His Prophets. 

يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ {51:12}

[Q51:12] Yas'aloona ayyaana yawmud Deen.
[Q51:12] They ask: When is the Day of Judgment?

[Q51:12] Mereka bertanya (secara mengejek): Bilakah datangnya hari pembalasan itu?  

(see commentary for verse 7)

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(51:12) They ask: “When will the Day of Judgement be?”

يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ {51:13}

[Q51:13] Yawma hum 'alan naari yuftanoon 
[Q51:13] (It is) the day on which they shall be tried at the fire.

[Q51:13] (Jawabnya: Hari itu ialah) hari mereka diseksa (dengan dibakar) atas api Neraka,

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(51:13) It will be the Day when they shall be scourged by the Fire *10

*10 The disbelievers did not ask the question: When will Resurrection be? for the sake of seeking knowledge but for the purpose of taunt and ridicule. That is why they have been given such an answer. It is just like the taunting reaction of the wicked person who is admonished to desist from his immoral deeds, otherwise he would meet with the evil consequences of those deeds one day, and he asks in jest: When will that day be? Obviously, such a question is not asked to know the date of the occurrence of the evil end but to make fun of the admonition. Therefore, its right answer is that it will occur when the evildoers will meet with their doom. Besides, one should also understand well that if a denier of the Hereafter is discussing the question of the Hereafter sensibly, he can dispute the arguments in favor and against it, but he can never ask the question: On what date will the Hereafter occur? Unless he has lost all reason. Whenever he puts such a question, it will only be as a taunt and ridicule. For it does not at all affect the real discussion whether the date of the occurrence of the Hereafter is stated or not. No one can deny the Hereafter only because the year and the month and the day of its occurrence have not been given, nor can one believe in it on hearing that it will occur on such and such a day of such and such a month and year. The date is no argument that may cause a denier to be convinced of its coming, for after that the question will arise: How can One believe whether on that particular day the Hereafter will actually occur?

ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ {51:14}

[Q51:14] Zooqoo fitnatakum haa zal lazee kuntum bihee tas ta'jiloon.
[Q51:14] Taste your persecution! This is what you would hasten on.

[Q51:14] (Sambil dikatakan kepada mereka): Rasalah azab seksa yang disediakan untuk kamu; inilah dia yang dahulu kamu minta disegerakan kedatangannya. 

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(51:14) (and be told): “Taste your ordeal! *11 This is what you were seeking to hasten.” *12

*11 The word fitnah gives two meanings here: (1) °Taste this torment of yours" and (2)-"taste the mischief that you had created and spread in the world." 
*12 The disbelieves' asking: "When will the Day of Retribution be?" implied: "Why is it being delayed?" That is, "When we have denied it and have deserved the punishment for belying it, why doesn't it overtake us immediately?" That is why when they will be burning in the Hell-fire, at that time it will be said to them: "This is that which you sought to be hastened." This sentence by itself gives the meaning: It was Allah's kindness that He did not seize you immediately on the occurrence of disobedience from you and went on giving you respite after respite to think and understand and mend your ways. But the foolish people that you were, you did not take advantage of the respite but demanded that your doom should be hastened for you instead. Now you may see for yourself what it was that you were seeking to be hastened?" 

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ {51:15}

[Q51:15] Innal muttaqeena fee jannaatinw wa ‘uyoun 
[Q51:15] Surely those who guard (against evil) shall be in gardens and fountains.

[Q51:15] Sesungguhnya orang-orang yang bertakwa adalah ditempatkan di dalam beberapa taman Syurga, dengan mata air-mata air terpancar padanya. 

GARDENS AND SPRINGS ARE THE TWO MOST FREQUENT SYMBOLS, USED IN THE QUR’AN, FOR THE HIGHEST SATISFACTION AND BLISS.

[51:13] (It is) the day on which they shall be tried at the fire

[51:14] Taste your persecution! This is what you would hasten on

[51:15] Surely those who guard (against evil) shall be in gardens and fountains

†  The qualities of the muttaqin described in these verses are found in the Ahlul Bayt to the maximum degree. Refer to the commentary of Baqarah 2:2.

THEREFORE WE ARE ASKED TO FOLLOW IN THEIR FOOTSTEPS, TAKING THEM AS OUR GUIDES, AND DISREGARDING ALL OTHERS WHO HAVE DEFECTIVE CHARACTER AND CONDUCT.

†  For our benefit the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) spoke these words:

°          "I leave behind me two very important things-the word of ALLAH (SwT) (the Qur’an) and my Ahlul Bayt. If you attach yourself to these two, you will never never go astray. These two shall never be separated from each other until they meet me at the 'fountain of kawthar' in paradise."

°          "The likeness of my Ahlul Bayt is that of the ark of Nuh. He who enters it would be saved, while he who turns away from it would be drowned and lost."

THE WICKED AND THE PIOUS ARE IDENTIFIED BY HOW THEY RECEIVE THE GRACE OF ALLAH (SWT).

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(51:15) As for the God-fearing, *13 they shall be in the midst of gardens and fountains,

*13 In this context the word muttaqi (the righteous) clearly implies those people who believed in the Hereafter when they were given the news of it by the Book of Allah and His Messenger, and adopted the attitude and way of life that they were taught for success in the life hereafter, and refrained from the way about which they had been told that it would involve man in the torment of God. 

آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُحْسِنِينَ {51:16}

[Q51:16] Aakhizeena maaa aataahum Rabbuhum; innahum kaanoo qabla zaalika Muhsineen
[Q51:16] Taking what their Lord gives them; surely they were before that, the doers of good.

[Q51:16] (Keadaan mereka di sana) sentiasa menerima nikmat dan rahmat yang diberikan kepadanya oleh Tuhan mereka. Sesungguhnya mereka di dunia dahulu adalah orang-orang yang berbuat kebaikan. 

(see commentary for verse 15)

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(51:16) joyously receiving what their Lord will have granted them. *14 Verily they did good works before (the coming of this Day):

*14 Literally: "shall be receiving what their Lord will have granted them", but in this context "receiving" does not merely mean "to receive" but to receive joyfully. Obviously, when a person is given something of his own choice and liking, his receiving it will naturally have the meaning of accepting and receiving it joyfully. 

كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ {51:17}

[Q51:17] kaanoo qaleelam minal laili maa yahja'oon.
[Q51:17] They used to sleep but little in the night.

[Q51:17] Mereka sentiasa mengambil sedikit sahaja: Masa dari waktu malam, untuk mereka tidur.  

(see commentary for verse 15)

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(51:17) they used to sleep but little by night, *15

*15 Some commentators have given this meaning of this verse: "Seldom did it so happen that they spent the whole night sleeping and did not spend a part of it, in the beginning of the night or in the middle or in the end of it, awake in the worship of Allah. " This commentary with a little variation in wording has been related from Hadrat lbn "Abbas, Anas bin Malik, Muhammad al-Baqir, Mutrif bin 'Abdullah, Abul 'Aliyah, Mujahid, Qatadah, Rabi` bin Anas and others. According to some other commentators, it means this: "They spent the major part of their nights in the worship of Allah Almighty and slept little." This meaning has been reported from Hadrat Hasan Basri, Ahnaf bin Qais, and Ibn Shihab Zuhri, and the later commentators and translators have preferred this, for this appears to be in better agreement' with the words of the verse and the context. That is why we have adopted this meaning in the translation.

وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ {51:18}

[Q51:18] Wa bilashaari hum yastaghfiroon 
[Q51:18] And in the morning they asked forgiveness.

[Q51:18] Dan pada waktu akhir malam (sebelum fajar) pula, mereka selalu beristighfar kepada ALLAH (SwT) (memohon ampun). 

(see commentary for verse 15)

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(51:18) and would ask for forgiveness at dawn, *16

*16 That is "They did not belong to those who spent their nights in immoral and indecent acts and even then never thought of seeking Allah's forgiveness. On the contrary, they spent a major part of the nights in the worship of AIIah and then in the early hours of dawn sought His forgiveness, saying that they did not do full justice to the worship that was due from them. The words hum yastaghfirun also contain an allusion to this that it befitted and suited them alone that they should exert their utmost in the service of their Lord and then, at the same time, should implore Him humbly for the forgiveness of their errors and shortcomings instead of exulting at and waging proud of their good acts. This could not be the way of those shameless, wicked people who committed sin and behaved arrogantly as well.

وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ {51:19}

[Q51:19] Wa feee amwaalihim haqqul lissaaa'ili walmahroom.
[Q51:19] And in their property was a portion due to him who begs and to him who is denied (good).

[Q51:19] Dan pada harta-harta mereka, (ada pula bahagian yang mereka tentukan menjadi) hak untuk orang miskin yang meminta dan orang miskin yang menahan diri (daripada meminta).  

(see commentary for verse 15)

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(51:19) and in their wealth there was a rightful share for him who would ask and for the destitute. *17

*17 In other words, on the one hand, they recognized the right of their Lord and duly discharged it; on the other, they did not think that whatever AIIah had given them, whether little or much, was wholly their own and their children's right, but they had the sense that in their possessions there was the right and share of every such person who was indigent and needy. They did not render help to the people as a charity so as to earn their gratitude for the favor done, but they regarded it as the people's right and discharged it as their own duty. Then their this service to mankind was not only confined to those who came to them for seeking help as beggars but anyone about whom they came to know that he had been left destitute, they would become anxious to render him necessary help of their own accord. There was no orphan who might have been left helpless, no widow who might have had no bread-winner, no disabled person who might be unable to earn a living, no one who might have lost his job, or whose taming might not be sufficing his needs, nobody who might have been hit by a calamity and might be unable to compensate for the loss by himself, in short, there was no needy one whose condition they might have known and yet might have withheld their help when they could have rendered him necessary help and support.
The following are the three qualities on the basis of which AIlah regards them as the righteous doers of good, and says that these very qualities have made them worthy of Paradise; (l) That they believed in the Hereafter and refrained from every act and conduct which Allah and His Messenger had stated to be disastrous for the life-after-death; (2) that they exeted their utmost to do full justice to the service of Allah and still sought Allah's forgiveness instead of exulting at their acts of piety; and (3) that they served Allah's servants not as a favour to them but as their own duty and their right due from them.'
Here, one should also know and understand another thing; The right of the needy ones that has been mentioned here in the wealth of the believers does not imply the zakat, which has been imposed as religious duty on them. But this is the right that a well-.to-do believer himself feels there is in his possessions of the needy even after he has paid off the zakat, and he discharges it willingly even if it has not been made obligatory by the Shari'ah lbn 'Abbas, Mujahid, Zaid bin Aslam and other scholars have understood this very meaning of this verse. In tact, the real spirit of this Divine Command is that a pious and virtuous person is never involved in the misunderstanding that he has become relieved of his duty of discharging the right of Allah and His servants that there was in his possessions after he has paid the zakat, and now he is not bound to help every needy and destitute person whom he comes across. Contrary to this, every servant of AIIah, who is really pious and righteous, remains ever ready to do whatever good he can willingly, does not let slip any opportunity when he could do some good to the people in the world. He is not of the way of thinking that he has done whatever good he had been enjoined w do and now no more good is required to be done by him. The one who has recognized the true value of goodness, does not perform it as a burden but tries to cam more and more of it, greedily as a bargain to his own advantage, in his own interest. 

وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ {51:20}

[Q51:20] Wa fil ardi aayaatul lilMooqineen 
[Q51:20] And in the earth there are signs for those who are sure,

[Q51:20] Dan pada bumi ada tanda-tanda (yang membuktikan keesaan dan kekuasaan ALLAH (SwT)) bagi orang-orang (yang mahu mencapai pengetahuan) yang yakin, 

There are signs and evidences of the existence of a supreme being in all nature and within the body and soul of man. HE WHO UNDERSTANDS HIS SELF, IN FACT, UNDERSTANDS ALLAH (SWT).

©  For example,

[1] The differences in the sexes and their mysterious attachment to each other, and

[2] The mental faculties by which the human mind understands the secrets of the natural forces and

[3] Discovers new methods and means for further advancement in knowledge and its application. See Sajdah 32:53.

These verses refer to the subjective and the objective phenomena giving evidence of the existence of the creator.

This verse refers to the sublime regions proceeding from the absolute in the arc of descent, and not to the physical heavens.

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(51:20) There are many Signs on earth for those of sure faith, *18

*18 The signs imply those proofs which testify to the possibility and necessity of the Hereafter. The earth's own body and its structure, its having been placed at a suitable distance from the sun at a particular angle, the arrangement of heat and light and of different seasons on it, the provision of air and water on it, and of countless different kinds of treasures in its belly, covering its surface with a fertile crest and causing to grow in it an endless variety of vegetables, generating countless races of the animals of the land and water and air, providing suitable food and proper conditions for the life of every species, creating and making available all those means and resources on it even before the creation of man, so as to meet and suit his ever increasing needs in every stage of history as well as accord with the development of his civilization and way of living, these and countless other signs can be seen in the earth and its surroundings by every discerning eye. The case of the one who has closed the doors of his heart to belief and faith is different. He will see in these every thing else but not any sign that may point to the reality. But an un-prejudiced person who has an open mind, will never form the idea after observing these signs that all this has come about as the result of an accidental explosion, that had occurred suddenly in the universe millions of years ago; he will rather be convinced that this wise and perfect work of art is the creation of an Omnipotent and Omniscient God. And that God Who has made this earth cannot be helpless to resurrect tnan after death, nor can He be so foolish as to leave a sensible and intelligent being like man after granting him powers and authority to roam at will in His earth. The fact that man has been granted powers and authority by itself demands that he should be accountable; otherwise it would be against wisdom and justice; and the Creator's being all-powerful (Omnipotent) is by itself a proof that after the human species has fulfilled its function in the world, He can raise all its members back to life and gather them together from wherever they are lying dead in the catch for the purpose of accountability.