Sura (52) AT-TUR (The Mountain) Aya 1 to 49 in 2 Sections
Revealed in Makka
SECTION 1
The Day of Judgment described
The coming of the Day of Judgment is certain---The blissful recompense
awaiting the believers and the woeful torment which the disbelievers shall
have.
وَالطُّورِ {52:1}
[Q52:1] Wat-Toor.
[Q52:1] I swear by the Mountain,
[Q52:1] I swear by the Mountain,
THE ADJURATION
IS BY FIVE THINGS to assert the certainty of future events in
the most emphatic terms in verse 7 to 28 of this Surah
1.
the coming of judgment;
2.
the passing away of this
phenomenal world;
3.
the future ill consequences
of ill deeds;
4.
the future attainment of
bliss; and
5.
Complete realisation of ALLAH
(SWT)'s grace and mercy as recompense for good deeds.
Tur, the mountain of Sinai,
stands for all that which happened during the ministry of Musa.
Ü The book
inscribed, NEITHER REFERS to the Tawrat nor
to any other revealed book, BUT TO THAT BOOK WHICH IS PRESERVED IN LAWH MAHFUZ (the secured tablet), UNFOLDED BY REVELATION TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD) FOR THE GUIDANCE OF
MANKIND IN ALL AGES.
Ü Baytil ma-mur, (the much
frequented house), does not refer to any terrestrial sacred place of
worship. "It refers to the place of worship in
the heaven",
Imam Ali said, "which
is visited every day by thousands of angels around which they circuit and pray
and then never come back again." It implies constant increase in the realm of creation.
Ü "The roof elevated" is the canopy of heaven,
to whose height or sublimity no limit can be assigned by the mind of man. The
nebular ocean refers to the beyond physical expanse. Except Tur all above noted signs or things are celestial.
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(52:1) By
the Mount, *1
*1 Tur means
a mountain, and at-Tur the
particular mountain on which Allah had blessed the Prophet Moses with the
Prophethood.
وَكِتَابٍ مَسْطُورٍ {52:2}
[Q52:2] Wa Kitaabim mastoor
[Q52:2] And the Book written,
[Q52:2] And the Book written,
(see commentary for verse 1)
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(52:2) and the Book inscribed.
فِي رَقٍّ مَنْشُورٍ {52:3}
[Q52:3] Fee raqqim-manshoor
[Q52:3] In an outstretched fine parchment,
[Q52:3] In an outstretched fine parchment,
(see commentary for verse 1)
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(52:3) on fine parchment; *2
*2 In
ancient times the books and writings which were meant to be preserved for long
were written on the skin of dar instead of the paper. This skin was especially
prepared for writing as a thin and fine parchment and was called raqq
terminologically. The Jews and Christians in general wrote the Torah, Psalms,
the Gospels and the Prophets' Books on this same raqq so that they would
endure. Here, by "an open Book" is implied the same collection of the
holy scriptures which the followers of the Book possessed. It has ban described
as "an open Book" because it was not extinct; it was read and one
could easily find out what was written in it.
وَالْبَيْتِ الْمَعْمُورِ {52:4}
[Q52:4] Wal baitil ma’moor
[Q52:4] And the House (Kaaba) that is visited,
[Q52:4] And the House (Kaaba) that is visited,
(see commentary for verse 1)
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(52:4) by the much-frequented House, *3
*3 According
to Hadrat Hasan Basri, "the inhabited House" implies the House of
Allah, the Ka`bah, which is never without its visitors and pilgrims at any time
of the day and night. However, ***Hadrat
`Ali, Ibn `Abbas, `Ikrimah, Mujahid, Qatadah, Dahhak, Ibn Zaid and other
commentators have stated that it implies the Bait-al-ma 'mur (the
inhabited House) which the Holy Prophet referred to in connection with his Mi'raj (Ascension), against the wall of
which he had seen the Prophet Abraham reclining. Mujahid, Qatadah and Ibn Zaid
say that just as the Ka`bah is the centre and place of refuge for all
God-worshippers, so is there in every heaven a similar Ka`bah for its dwellers
which occupies a similar central position for the worshippers of Allah there.
One of these Ka`bahs was the one against the wall of which the Holy Prophet had
seen the Prophet Abraham reclining on the occasion of the Mi'raj; and with it
the Prophet Abraham had a natural affinity, for he himself was the founder of
the Ka`bah of the earth. In view of this explanation, this second commentary
does not go against the commentary given by Hadrat Hasan Basri, but if both are
read together, we can understand that here the oath has not been sworn only by
the Ka'bah of the earth, but it also includes an oath by all the Ka'bahs that
are there in the entire Universe.
وَالسَّقْفِ الْمَرْفُوعِ {52:5}
[Q52:5] Wassaqfil marfoo’
[Q52:5] And the elevated canopy,
[Q52:5] And the elevated canopy,
(see commentary for verse 1)
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(52:5) by the elevated canopy; *4
*4 "The
elevated roof: the sky which seems to be spread over the earth like a vault;
here this word has ban used for the entire Universe. (For explanation, sec E.N.
7 of Surah Qaf).
وَالْبَحْرِ الْمَسْجُورِ {52:6}
[Q52:6] Wal bahril masjoor
[Q52:6] And the swollen sea,
[Q52:6] And the swollen sea,
(see commentary for verse 1)
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(52:6) and by the swelling sea: *5
*5 Several
meanings have ban given of the word al-bahr-il-masjur as used in
the original. Some commentators have taken it in the meaning of "full of
fire"; sonic take it in the sense of "empty and un-occupied",
the water of which might have sunk into the earth; some take it in the meaning
of "restricted and confined" by which they imply that the ocean has
ban restrained so that its water neither sinks into the earth nor spreads over
the land to drown all its dwellers. Some have taken it in the meaning of mixed
and blended because in it swat and saline, warm and cold, water is mixed
together; and sonic take it in the meaning of brimful and surging. The first
two of these meanings bear no relevance to the context. These two states of the
ocean-splitting of the bottom of the ocean and sinking of its water into the
earth and then its being filled with fire-will appear on the Day Of
Resurrection, as mentioned in Surah Takvir: 6 and Infitar: 3. These states of
the future do not exist at present and therefore cannot be sworn by to convince
the people of today of the occurrence of the Hereafter. Therefore, here al-bahr
il-masjur can be taken only in the meaning of confined, mixed, brimful and
surging.
إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ {52:7}
[Q52:7] Inna ‘azaaba Rabbika lawaaqi’
[Q52:7] Most surely the punishment of your Lord will come to pass;
[Q52:7] Most surely the punishment of your Lord will come to pass;
VERSES 7 TO 10 refer [*] to the
coming of judgment and [*] passing away of this phenomenal world.
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(52:7) verily your Lord’s chastisement
shall come to pass,
مَا لَهُ مِنْ دَافِعٍ {52:8}
[Q52:8] Maa lahoo min daafi’
[Q52:8] There shall be none to avert it;
[Q52:8] There shall be none to avert it;
(see commentary for verse 7)
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(52:8) none can avert that. *6
*6 This
is that truth for which an oath has been sworn by the five things. 'The torment
of your Lord" implies the Hereafter, for it will be a torment for those
who deny that it will come. That is why it has been called "the torment of
your Lord" instead of the Resurrection, or the Hereafter, or the Day of
Retribution. Now let us consider how the flue things by which an oath has been
sworn point to its occurrence.
Mount Tur is the place where a decision was taken to exalt an oppressed nation and to abase an oppressive nation, and this decision was taken not on the basis of a physical law but on the basis of a Moral Law and the Law of ' Retribution. Therefore, Mount Tur has been presented as a symbol for the Hereafter. It implies that the decision of exalting a helpless nation like the children of Israel and the drowning of a powerful and mighty ruler like the Pharaoh along with his hosts, which was taken in a quiet and listless night on the Mount Tur, is proof of the fact how the nature of the Kingdom of the Universe demands that tnan who has been endowed with powers and authority, should be subjected to moral accountability and rewarded and punished accordingly, and for meeting this demand adequately a Day of Reckoning is necessary when the whole of mankind should be gathered together and called to account for its deeds. (For further explanation, see E.N. 21 of Surah Adh-Dhariyat).
The holy scriptures have' been sworn by because all the Prophets who came to the world from the Lord of the Universe and the Books they brought gave the same one news in every age which the Prophet Muhammad (upon whom be Allah's peace) is giving, i.e. that all humans of the former and latter generations will one day be resurrected and presented before their God and rewarded and punished according to their deeds. There has been no heavenly Book that fails to proclaim that this life is not the only life, that man will not end in the dust after death and that there will be both accountability and reckoning.
"The inhabited House" has been sworn by for the reason that in those days the building of the Holy Ka'bah was a great sign, particularly for the Arabs, which pointed to the truthfulness of Allah's Prophets and to the fact that they were supported by Allah Almighty's far-reaching wisdom and great power. 2,500 years before the revelation of these verses a person happens to visit these barren and uninhabited mountains, without any army or worldly provision, leaving behind a wife and a suckling child devoid of material support. Then, some time later the same man returns and builds at this desolate place a house for the worship of Allah and gives a call to the people to come and visit that house as pilgrims. This same structure and the call are so fervently received that the House becomes the centre of the entire population of Arabia. People respond to the call enthusiastically and are drawn from every corner of the country to the House in a spirit of devotion and dedication. For 2,500 years this House continues to remain such a sanctuary of peace that while blood is shed in the country around it, none can dare raise his hand against another as soon as people enter its sacred boundaries; and then because of this very House Arabia is blessed with four months of such total peace every year when caravans travel in full safety, trade flourishes and markets are held. Then the House inspired such awe that during this whole period no tyrant could ever look towards it with an evil intention, and whoever dared do so was so seized by Allah's wrath that he became an object of warning for others. Such a miracle had been witnessed by the people themselves only 45 years before the revelation of these verses, and many of those who had witnessed it wore still present and living in the city at the time when these verses were being recited to the people of Makkah. What greater proof could be there of the fact that the Prophets of God never uttered empty words? They see with their eyes that which others do not see; they talk freely of such realities as cannot be comprehended by others by intellect; they engage at times in works which might be viewed as madness by the contemporary world but which might strike with amazement the people coming centuries afterwards. When men of such caliber have unanimously been giving in every age the news that Resurrection shall occur and accountability shall take place, it would be sheer madness to dub it as the bragging of the insane
The elevated roof (the sky) and the surging ocean have been Sworn by, for both these are a pointer to Allah's wisdom and His power, and the same wisdom and power prove both the possibility of the Hereafter and its occurrence and necessity. As for the sky's being a pointer we have already explained it in E. N 7 of Surah Qaf above. As for the ocean, anyone who considers it deeply with an unbiased mind will testify that the provision of water in such abundance on the earth is by itself such an amazing work which cannot be the result of an accident or chance. This also proves that it is not possible that such a perfect system could coms into being by chance and the bodies of each species could be made precisely according to the depth in which it has to live. Its water has been made saline so that the bodies of the millions of the animals which die in it daily do not rot. Its water has been restrained at a particular level in such a way that it neither sinks into the earth's belly passing through its cracks and holes, nor it spreads over the land to submerge it, but has been checked at the same level for millions of years. Because of the existence of this great store of water the rainfall is arranged on the dry parts of 'the earth, in which the heat of the sun and the circulation of the winds cooperate with full regularity.
Mount Tur is the place where a decision was taken to exalt an oppressed nation and to abase an oppressive nation, and this decision was taken not on the basis of a physical law but on the basis of a Moral Law and the Law of ' Retribution. Therefore, Mount Tur has been presented as a symbol for the Hereafter. It implies that the decision of exalting a helpless nation like the children of Israel and the drowning of a powerful and mighty ruler like the Pharaoh along with his hosts, which was taken in a quiet and listless night on the Mount Tur, is proof of the fact how the nature of the Kingdom of the Universe demands that tnan who has been endowed with powers and authority, should be subjected to moral accountability and rewarded and punished accordingly, and for meeting this demand adequately a Day of Reckoning is necessary when the whole of mankind should be gathered together and called to account for its deeds. (For further explanation, see E.N. 21 of Surah Adh-Dhariyat).
The holy scriptures have' been sworn by because all the Prophets who came to the world from the Lord of the Universe and the Books they brought gave the same one news in every age which the Prophet Muhammad (upon whom be Allah's peace) is giving, i.e. that all humans of the former and latter generations will one day be resurrected and presented before their God and rewarded and punished according to their deeds. There has been no heavenly Book that fails to proclaim that this life is not the only life, that man will not end in the dust after death and that there will be both accountability and reckoning.
"The inhabited House" has been sworn by for the reason that in those days the building of the Holy Ka'bah was a great sign, particularly for the Arabs, which pointed to the truthfulness of Allah's Prophets and to the fact that they were supported by Allah Almighty's far-reaching wisdom and great power. 2,500 years before the revelation of these verses a person happens to visit these barren and uninhabited mountains, without any army or worldly provision, leaving behind a wife and a suckling child devoid of material support. Then, some time later the same man returns and builds at this desolate place a house for the worship of Allah and gives a call to the people to come and visit that house as pilgrims. This same structure and the call are so fervently received that the House becomes the centre of the entire population of Arabia. People respond to the call enthusiastically and are drawn from every corner of the country to the House in a spirit of devotion and dedication. For 2,500 years this House continues to remain such a sanctuary of peace that while blood is shed in the country around it, none can dare raise his hand against another as soon as people enter its sacred boundaries; and then because of this very House Arabia is blessed with four months of such total peace every year when caravans travel in full safety, trade flourishes and markets are held. Then the House inspired such awe that during this whole period no tyrant could ever look towards it with an evil intention, and whoever dared do so was so seized by Allah's wrath that he became an object of warning for others. Such a miracle had been witnessed by the people themselves only 45 years before the revelation of these verses, and many of those who had witnessed it wore still present and living in the city at the time when these verses were being recited to the people of Makkah. What greater proof could be there of the fact that the Prophets of God never uttered empty words? They see with their eyes that which others do not see; they talk freely of such realities as cannot be comprehended by others by intellect; they engage at times in works which might be viewed as madness by the contemporary world but which might strike with amazement the people coming centuries afterwards. When men of such caliber have unanimously been giving in every age the news that Resurrection shall occur and accountability shall take place, it would be sheer madness to dub it as the bragging of the insane
The elevated roof (the sky) and the surging ocean have been Sworn by, for both these are a pointer to Allah's wisdom and His power, and the same wisdom and power prove both the possibility of the Hereafter and its occurrence and necessity. As for the sky's being a pointer we have already explained it in E. N 7 of Surah Qaf above. As for the ocean, anyone who considers it deeply with an unbiased mind will testify that the provision of water in such abundance on the earth is by itself such an amazing work which cannot be the result of an accident or chance. This also proves that it is not possible that such a perfect system could coms into being by chance and the bodies of each species could be made precisely according to the depth in which it has to live. Its water has been made saline so that the bodies of the millions of the animals which die in it daily do not rot. Its water has been restrained at a particular level in such a way that it neither sinks into the earth's belly passing through its cracks and holes, nor it spreads over the land to submerge it, but has been checked at the same level for millions of years. Because of the existence of this great store of water the rainfall is arranged on the dry parts of 'the earth, in which the heat of the sun and the circulation of the winds cooperate with full regularity.
Then the ocean's being
inhabited with life and the creation in it of the various kinds of creatures
has given man the advantage that he obtains from it his food and other
necessities in large quantities. Then its being checked and restrained to a
limit has given birth to the continents and islands which are the home of man,
and became of its adhering to and following some fixed laws has it become
possible that man may navigate his ships in it. Such an arrangement could not
have possibly existed without the wisdom of an All-Wise Being and the power of
an Absolute Ruler, nor could this deep relationship that binds the interests of
man and other creatures of the earth to the arrangement of the ocean be
established at random. Now, if this is undeniable evidence that an All-Wise and
All-Powerful God has created a vast and surging, brackish ocean also besides
making countless other arrangements for the purpose of settling man on the
earth, that person would be foolhardy, who expects that the All-Wise God would
make arrangements for man that he should water his crops from the ocean and
provide him sustenance thereby but would never question him as to how he
returned thanks after eating His provisions, and that He would grant man the
power that he should run his ships on the surface of the ocean but would never
question him as to whether he had run the ships for the sake of the truth,
righteousness and justice, or had committed robberies. Likewise, it would also
be sheer folly to imagine that the Absolute Sovereign of Whose power the
creation of the wonderful ocean is a petty, insignificant sign, Who has checked
and restrained this vast store of water on this suspended globe which is moving
in space, Who has dissolved a huge quantity of salt in it, Who has created
countless varieties of creatures in it, and has arranged their sustenance
therein, Who carries billions of cons of water from it every year by means of
the wind and causes it to fall regularly as rain on millions of square miles of
dry land, becomes so helpless and powerless after creating man that He could
not resurrect him again.
يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا {52:9}
[Q52:9] Yawma tamoorus samaaa‘u mawraa
[Q52:9] On the day when the heaven shall move from side to side,
[Q52:9] On the day when the heaven shall move from side to side,
(see commentary for verse 7)
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(52:9) (It shall come to pass) on the Day when the
heaven will convulse in a great convulsion, *7
*7 The
word maut in
the original is used for turning round, boiling, fluttering, rotating, swinging
and moving forward and backward. The object of depicting the condition of the
heavens on the Day of Resurrection in these words is to give the idea that the
system of the heavens on that Day will be wholly upset, and when an observer
will look up to the sky, he will feel that the constant pattern and order that
it always used to present, has been broken and there is disorder, confusion and
chaos on every side.
وَتَسِيرُ الْجِبَالُ سَيْرًا {52:10}
[Q52:10] Wa taseerul jibaalu sairaa
[Q52:10] And the mountains shall pass away passing away (altogether).
[Q52:10] And the mountains shall pass away passing away (altogether).
(see commentary for verse 7)
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(52:10) and the mountains shall violently fly
about. *8
*8 In
other words, the pull of the earth which is keeping the mountains in place,
will become loose, they will be uprooted and start floating about in space like
clouds.
فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ {52:11}
[Q52:11] Fawailuny-Yawma ’izil lil mukaazzibeen
[Q52:11] So woe on that day to those who reject (the truth),
[Q52:11] So woe on that day to those who reject (the truth),
[Q52:11] (Apabila berlaku yang
demikian), maka kecelakaan dan kebinasaanlah pada hari itu bagi orang-orang
yang mendustakan kebenaran;
THE DAY OF RECKONING WILL BE A DAY OF WOE TO THE UNJUST WHO BELIED THE SIGNS OF ALLAH (SWT), JUST AS IT WILL BE A DAY OF JOY AND BLISS TO THE
RIGHTEOUS BELIEVERS.
EVERY EVIL THOUGHT OR DEED HAS ITS
OWN RETRIBUTIVE AND PUNISHABLE CHAIN OF CONSEQUENCES. WHATEVER IS DONE IN THIS LIFE IS A
PREPARATION FOR THE HEREAFTER, WHICH THE DISBELIEVERS WILL FIND A REALITY AFTER
THE DAY OF JUDGMENT, NOT A FARCE.
THEY DID NOT TAKE NOTICE
OF [1] the signs of ALLAH
(SWT) nor [2] paid attention
to the warnings the messengers of ALLAH (SWT) gave them, SO THERE WILL BE NO TIME FOR
REPENTANCE. THEY WILL ROAST IN HELL, WHETHER THEY ENDURE IT OR NOT.
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(52:11) Woe, then, on that Day to those
who give the lie (to this Message)
الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ {52:12}
[Q52:12] Allazeena
hum fee khawdiny yal‘aboon
[Q52:12] Those who sport entering into vain discourses.
[Q52:12] Those who sport entering into vain discourses.
(see commentary for verse 11)
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(52:12) and amuse themselves with vain argumentation. *9
*9 It
means that they are mocking and ridiculing the news of Resurrection, Hereafter,
Heaven and Hell when they hear it from the Prophet, and instead of –
considering it seriously they are disputing it only for fun and amusement.
Their discussions of the Hereafter are not meant to understand the reality, but
only to amuse themselves, and they do not at all realize the fate for which
they are destined.
يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ
دَعًّا {52:13}
[Q52:13] Yawma
yuda'-'oona ilaa naari jahannama da’aa
[Q52:13] The day on which they shall be driven away to the fire of hell with violence.
[Q52:13] The day on which they shall be driven away to the fire of hell with violence.
(see commentary for verse 11)
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(52:13) On the Day when they shall be thrust into Hell
with a violent thrust (and shall be told):
هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا
تُكَذِّبُونَ {52:14}
[Q52:14] Haazihin
naarul latee kuntum bihaa tukazziboon.
[Q52:14] This is the fire which you used to give the lie to.
[Q52:14] This is the fire which you used to give the lie to.
(see commentary for verse 11)
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(52:14) “This is the Hell which you used to give the
lie to.”
أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا
تُبْصِرُونَ {52:15}
[Q52:15] Afasihrun
haazaaaa am antum laa tubsiroon
[Q52:15] Is it magic then or do you not see?
[Q52:15] Is it magic then or do you not see?
[Q52:15] "Maka adakah ini sihir
juga (sebagaimana yang kamu katakan terhadap keterangan Rasul Kami dahulu?),
atau kamu tidak nampak (kenyataannya sebagaimana kamu tidak nampak di dunia
dahulu akan kebenaran Rasul Kami)?
see commentary for verse 11)
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(52:15) Is this, then, any feat of magic or are you
unable to see? *10
*10 That is,
"When the Messengers in the world warned you of this Hell you said that it
was only by magic that they were fooling you. Now say: Is this Hell which you
are facing mere magic, or you still do not see that you have actually met with
the same Hell which was being foretold to you?"
اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ
عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ {52:16}
[Q52:16] Islawhaa
fasbirooo aw laa tasbiroo sawaaa'un 'alaikum innamaa tujzawna maa kuntum ta’maloon.
[Q52:16] Enter into it, then bear (it) patiently, or do not bear (it) patiently, it is the same to you; you shall be requited only (for) what you did.
[Q52:16] Enter into it, then bear (it) patiently, or do not bear (it) patiently, it is the same to you; you shall be requited only (for) what you did.
[Q52:16] "Rasalah bakarannya;
kemudian sama ada kamu bersabar (menderita azabnya) atau tidak bersabar, sama
sahaja (tidak ada faedahnya) kepada kamu, kerana kamu tidak dibalas melainkan
dengan apa yang kamu telah kerjakan".
(see commentary for verse 11)
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(52:16) Go now and burn in it. It is all the same
whether you bear it patiently or do not bear it with patience. You are only
being recompensed for your deeds.”
إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَعِيمٍ {52:17}
[Q52:17] Innal
muttaqeena fee jannaatinw wa Na’eem
[Q52:17] Surely those who guard (against evil) shall be in gardens and bliss.
[Q52:17] Surely those who guard (against evil) shall be in gardens and bliss.
[Q52:17] Sesungguhnya orang-orang yang
bertaqwa, di tempatkan dalam taman-taman Syurga dan nikmat kesenangan (yang
tidak ada taranya).
THE RIGHTEOUS BELIEVERS WILL BE IN THE LAND OF ETERNAL BLISS. BY
THEIR OWN EFFORT AND STRIVING THEY WON ALLAH (SWT)'S GRACE AND MERCY.
Everyone, as an individual, will have full satisfaction (in whatever he
or she does) dignity and joy of companionship. Everyone will be purified BUT
WILL NOT BE merged into one sameness. There will be a general social satisfaction
shared with all whom they loved in this earthly life, all near and dear ones, provided they had believed and done good
deeds, because each individual is responsible for his conduct and none shall bear
another's burden, as stressed in Baqarah 2:48, 123, 254; An-am 6:165; Bani
Israil 17:15; Fatir 35:18; Zumar 39:7 and Najm: 38.
¥
RELATIONSHIP
OF THIS LIFE HAS NO VALUE IN THE HEREAFTER UNLESS IT IS SANCTIONED BY THE TIES OF TRUE FAITH.
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(52:17) Surely the God-fearing *11 shall
be in Gardens and bliss,
*11 "The righteous":
the people who believed in the news given by the Prophets and who safeguarded
themselves in the world itself and refrained from thoughts and deeds that doom
man to Hell.
فَاكِهِينَ بِمَا آتَاهُمْ رَبُّهُمْ وَوَقَاهُمْ
رَبُّهُمْ عَذَابَ الْجَحِيمِ {52:18}
[Q52:18] Faakiheena
bimaaa aataahum rabbuhum wa waqaahum rabbuhum 'azaabal Jaheem
[Q52:18] Rejoicing because of what their Lord gave them, and their Lord saved them from the punishment of the burning fire.
[Q52:18] Rejoicing because of what their Lord gave them, and their Lord saved them from the punishment of the burning fire.
[Q52:18] Mereka bersenang lenang dengan
apa yang dikurniakan oleh Tuhan mereka, dan mereka dipelihara Tuhan dari azab
neraka.
(see commentary for verse 17)
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(52:18) enjoying what Allah will have endowed them
with; and their Lord will have saved them from the torment of the Blazing
Fire. *12
*12 There seems
to be no need to mention a person's being saved from Hell after it has been
said that he will be admitted to Heaven, but at several places in the Qur'an
these two things have been mentioned separately because a person's being saved
from Hell is by itself a great blessing. And the words, "their Lord shall
save them from the torment of Hell", is an allusion to the truth that
man's being saved from Hell is possible only through Allah's grace and bounty;
otherwise human weaknesses cause such flaws to occur in everyone's work that if
Allah does not overlook them by His grace and instead decides to subject him to
accountability, none can save himself from His punishment. That is why although
entry into Paradise is a great bounty from Allah, his being saved from Hell is
no less a mercy.
كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ
تَعْمَلُونَ {52:19}
[Q52:19] Kuloo
washraboo haneee 'am bimaa kuntum ta’-maloon
[Q52:19] Eat and drink pleasantly for what you did,
[Q52:19] Eat and drink pleasantly for what you did,
[Q52:19] (Dan dikatakan kepada mereka):
"Makan dan minumlah kamu makanan dan minuman yang lazat serta baik
kesudahannya, dengan sebab apa yang kamu telah kerjakan".
(see commentary for verse 17)
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(52:19) (They will be told): “Eat and drink to your
hearts’ *13 content as a reward for your deeds.”
*13 Here, the
word "with relish" contains vast meaning in itself. In Paradise
whatever a man receives, he will have it without any labor and toil. There will
be no question of its sustenance in short supply. Man will not have to spend
anything for it. It will be precisely according to his desire and choice and
taste. In whatever quantity and whenever he will desire it, it will be made
available. He will not be staying there as a guest that he may feel shy of
asking for something, but everything will be the reward of his lifelong deeds
and the fruit of his own labors. His eating and drinking anything will not
cause any illness nor will he eat for satisfying hunger or for survival but
only for the sake of enjoyment. Man will be able to obtain as much pleasure
from it as he pleases without the fear of indigestion, and the food eaten will
not produce any filth. Therefore, the meaning of eating and drinking "with
relish" in Paradise is much mere vast and sublime than what is understood
by it in the world.
مُتَّكِئِينَ عَلَىٰ سُرُرٍ مَصْفُوفَةٍ ۖ
وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ {52:20}
[Q52:20] Muttaki'eena
'alaa sururim masfoofatinw wa zawwaj naahum bihoorin ‘een
[Q52:20] Reclining on thrones set in lines, and We will unite them to large-eyed beautiful ones.
[Q52:20] Reclining on thrones set in lines, and We will unite them to large-eyed beautiful ones.
[Q52:20] Mereka duduk berbaring di atas
pelamin-pelamin yang berderet; dan Kami jadikan kawan teman mereka
bidadari-bidadari yang putih melepak, lagi luas cantik matanya.
(see commentary for verse 17)
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(52:20) The God-fearing shall be reclining on couches
facing each other, and We shall wed them to maidens with large, beautiful eyes. *14
*14 For
explanation, see E. N . 's 20, 29 of Surah As-Saaffat, and E. N . 42 of
Ad-Dukhan.
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