سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ {55:31}
[Q55:31] Sanafrughu lakum ayyuhas saqalaan.
[Q55:31] Soon will We apply Ourselves to you, O you two armies.
[Q55:31] Soon will We apply Ourselves to you, O you two armies.
[Q55:31] Kami hanya akan menguruskan hitungan dan balasan amal kamu sahaja (pada
hari kiamat,) wahai manusia dan jin!
___________________________________________________________________________________________________________________________________________________
(55:31) O
you twain, who are a burden (on the earth), *29 We shall attend to you and call
you to account. *30
*29 Thaqalan is derived from thiql which means a burden, and thaqal is the burden loaded on a
conveyance. Thaqalan (dual) therefore would mean: "two
loaded burdens". Here this word refers to the jinn and then; who are
both loaded on the earth. As the addressees here are those jinn and men who
have turned away from the service and obedience of their Lord and Sustainer,
they have been addressed as: "0 burdens of the earth," In other
words, the Creator is warning these two unworthy groups of His creation,
saying; " you who have become a burden for My earth, I am soon going to
take you to task,"
*30 This does not mean that AIIah at this time is too busy to call the disobedient servants to account, but it means that AIIah has arranged a special time-table according to which He will first bring into existence generation after generation of the jinn and men in the world till an appointed time, and will provide theist with an opportunity to work in this examination centre of the world; then at a specific Hour the examination will be suddenly brought to a close, and alI the jinn and men living at that time will be given death simultaneously. Then at another time which is preordained with Allah for calling the jinn and men to account, all the former and the latter generations of both the species will be resurrected and mustered at one and the same time. In view of this time-table the two species have been warned, as if to say: `We are yet busy with the work of the first period, and the time for the second period has not yet come, not to speak of embarking on the work of the third period. But you may rest assured. The time is fast approaching when We shall be free to take you to task." This lack of leisure does not mean that AIIah is too occupied with one kind of work to attend to another kind of work. But its nature is analogous to the occupation of a person who has set a time-table for different sorts of the works and in respect of a work whose time has not yet arrived according to the time-table, he may say that he at the moment is not free for it.
*30 This does not mean that AIIah at this time is too busy to call the disobedient servants to account, but it means that AIIah has arranged a special time-table according to which He will first bring into existence generation after generation of the jinn and men in the world till an appointed time, and will provide theist with an opportunity to work in this examination centre of the world; then at a specific Hour the examination will be suddenly brought to a close, and alI the jinn and men living at that time will be given death simultaneously. Then at another time which is preordained with Allah for calling the jinn and men to account, all the former and the latter generations of both the species will be resurrected and mustered at one and the same time. In view of this time-table the two species have been warned, as if to say: `We are yet busy with the work of the first period, and the time for the second period has not yet come, not to speak of embarking on the work of the third period. But you may rest assured. The time is fast approaching when We shall be free to take you to task." This lack of leisure does not mean that AIIah is too occupied with one kind of work to attend to another kind of work. But its nature is analogous to the occupation of a person who has set a time-table for different sorts of the works and in respect of a work whose time has not yet arrived according to the time-table, he may say that he at the moment is not free for it.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:32}
[Q55:32] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:32] Which then of the bounties of your Lord will you deny?
[Q55:32] Which then of the bounties of your Lord will you deny?
____________________________________________________________________________________________________________________________________________________
(55:32) (We
shall then see), which of the favours of your Lord will you twain – you men and
jinn – then deny? *31
*31 Here,
alaa' can also be
taken in the meaning of powers. In view of the context, each meaning
seems to be appropriate in its own way. According to the first
meaning, it would mean: "Today you are being ungrateful for Our blessings
and are being treacherous and disloyal by adopting the different attitudes of
disbelief, polytheism, atheism, sin and disobedience, but tomorrow when the
time comes for accountability, We shall see which of Our blessings you prove to
be the result of a mere accident, or the fruit of your own ability, or
manifestation of the kindness of a god or goddess or saint." In the second
case, the meaning would be: `Today you are mocking the doctrine of Resurrection
and the gathering together of all mankind and jinn on the Day of Judgement and
the accountability and the Heaven and Hell, and are harbouring the
misunderstanding that such things arc not at all possible, but when We gather you
together for accountability and all that you deny today will appear before you,
then We shall see which of Our powers you deny."
يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ
اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ
فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ {55:33}
[Q55:33] Yaa
ma'sharal jinni wal insi inis tata'tum an tanfuzoo min aqtaaris samaawaati wal
ardi fanfuzoo; laa tanfuzoona illaa bisultaan.
[Q55:33] O assembly of the jinn and the men! If you are able to pass through the regions of the heavens and the earth, then pass through; you cannot pass through but with authority.
[Q55:33] O assembly of the jinn and the men! If you are able to pass through the regions of the heavens and the earth, then pass through; you cannot pass through but with authority.
[Q55:33] Wahai sekalian jin dan manusia! Kalau kamu dapat menembus keluar dari
kawasan-kawasan langit dan bumi (untuk melarikan diri dari kekuasaan dan
balasan Kami), maka cubalah kamu menembus keluar. Kamu tidak akan menembus
keluar melainkan dengan satu kekuasaan (yang mengatasi kekuasaan Kami; masakan
dapat)!
Refer to Anam 6:129 to
134.
Verse 33 clearly
recognises the possibility of man going beyond
the zones separating the heavens and the earth if he acquires knowledge by observation and
contemplation, mentioned in the commentary of verse 5, a theory considered impossible till the journey of man began in space.
IF ANY ATTEMPT IS MADE
WITHOUT KNOWING THE LAWS MADE BY ALLAH (SWT) TO GOVERN THE CREATION the
consequence will be as mentioned in verse 35- --failure, disaster and destruction.
____________________________________________________________________________________________________________________________________________________
(55:33) O company of jinn and men, if you have the
power to go beyond the bounds of the heavens and the earth, go beyond them! Yet
you will be unable to go beyond them for that requires infinite power. *32
*32 'The earth
and the heavens": the Universe or the Kingdom of God. The verse means to
impress this: `It is not in your power to
escape Allah's grasp. When the time for the accountability of which you are
being foretold comes, you will be seized and brought before God in any case
wherever you may be. To go out of God's reach you will have to flee from the
Universe of God for which you do trot have the required power. If you feel that
you have the power, then you may use that power if you so will. "
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:34}
[Q55:34] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:34] Which then of the bounties of your Lord will you deny?
[Q55:34] Which then of the bounties of your Lord will you deny?
(see
commentary for verse 33)
____________________________________________________________________________________________________________________________________________________
(55:34) Which of your Lord’s powers will
you twain – you men and jinn – then deny?
يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ
فَلَا تَنْتَصِرَانِ {55:35}
[Q55:35] Yursalu
'alaikumaa shuwaazum min naarifiw-wa nuhaasun falaa tantasiraan.
[Q55:35] The flames of fire and smoke will be sent on you two, then you will not be able to defend yourselves.
[Q55:35] The flames of fire and smoke will be sent on you two, then you will not be able to defend yourselves.
[Q55:35] Kamu (wahai golongan yang kufur ingkar dari kalangan jin dan manusia)
akan ditimpakan dengan api yang menjulang-julang dan leburan tembaga cair (yang
membakar); dengan yang demikian, kamu tidak akan dapat mempertahankan diri
(dari azab seksa itu);
(see commentary for verse 33)
____________________________________________________________________________________________________________________________________________________
(55:35) (If you so venture) a flame of fire and
smoke *33 shall be lashed at you, which you shall be
unable to withstand.
*33 The word shuwaz, as
used in the original, means the pure, smokeless dame, and nuhas is the gross smoke without a
flame. These two things, one after the other, will be Iet loose upon the men
and jinn, when they try to escape the accountability of AIIah.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:36}
[Q55:36] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:36] Which then of the bounties of your Lord will you deny?
[Q55:36] Which then of the bounties of your Lord will you deny?
____________________________________________________________________________________________________________________________________________________
(55:36) Which
of your Lord’s powers will you twain – you men and jinn – then deny?
فَإِذَا انْشَقَّتِ السَّمَاءُ فَكَانَتْ وَرْدَةً
كَالدِّهَانِ {55:37}
[Q55:37] Fa-izan
shaqqatis samaaa'u fakaanat wardatan kaddihaan.
[Q55:37] And when the heaven is rent asunder, and then becomes red like red hide.
[Q55:37] And when the heaven is rent asunder, and then becomes red like red hide.
[Q55:37] Selain itu (sungguh ngeri) ketika langit pecah-belah lalu menjadilah ia
merah mawar, berkilat seperti minyak;
___________________________________________________________________________________________________________________________________________________
(55:37) (What
will happen) when the heaven will be split asunder and will become crimson like
leather? *34
*34 This
refers to the Day of Resurrection. Bursting of the heavens implies loosening of
the discipline of the heavens, scattering of the celestial bodies, upsetting of
the system of the heavens. And the meaning of `reddening like red leather"
is that during that great upheaval anyone who looks up towards the sky, will
feel as though the entire heavens were on fire.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:38}
[Q55:38] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:38] Which then of the bounties of your Lord will you deny?
[Q55:38] Which then of the bounties of your Lord will you deny?
[Q55:38] Maka yang mana satu di antara nikmat-nikmat Tuhan kamu yang kamu hendak
dustakan?
___________________________________________________________________________________________________________________________________________________
(55:38) Which
of your Lord’s powers will you twain – you men and jinn – then deny? *35
*35 That
is, "Today you deem Resurrection impossible; you think Allah has no power
to bring it about. But when it will have taken place and you see with your eyes
aII that you are being foretold, which of the powers of Allah will you then
deny?
فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ
وَلَا جَانٌّ {55:39}
[Q55:39] Fa-yawma'izil laa
yus'alu 'an zambiheee insunw wa laa jaann.
[Q55:39] So on that day neither man nor jinni shall be asked about his sin.
[Q55:39] So on that day neither man nor jinni shall be asked about his sin.
[Q55:39] Pada masa itu tiada sesiapapun, samada manusia atau jin yang akan
ditanya tentang dosanya (kerana masing-masing dapat dikenal menurut
keadaannya);
The final
resurrection is not referred to in
this verse, BECAUSE on that day all the prophets and those to
whom they were sent will be questioned as per verses 7:6 to 8 of Araf.
± Verses 39, 41, 43 and 44 state that on the day of reckoning
their tongues, hands and feet will bear witness against them as to their
actions (Nur
24:24).
± Every man will bear marks on his person, showing his classification (Araf 7:48).
± The all-knowing Lord knows all, but
to give every chance to the accused his record will be produced and shown to
him (Kahf 18:49
and Araf 7:7).
IN THIS WAY THEIR PERSONAL RESPONSIBILITY WILL BE
ENFORCED.
____________________________________________________________________________________________________________________________________________________
(55:39) On that Day there will be no need to ask either
men or jinn about their sins. *36
*36 This is
being explained by the subsequent sentence: "The culprits there shall be
recognized by their faces." It means that in that great assembly where aII
the former and the latter generations will have gathered together, there will
be no need to ask as to who are the culprits, nor will any man or jinn need be
asked whether he is a culprit or not. The dejected faces of the culprits, their
terror-stricken eyes, their disturbed and alarmed countenances will themselves
be enough to expose the secret that they are the culprits. When a crowd
comprising both the guilty and the innocent people, is encircled by the police,
the calm and tranquil of the innocent people and the bewildered and disturbed
state of the guilty ones tell at one glance as to who in the crowd the culprit
is and who is innocent. This general
rule is in most cases belied in the world, because the worldly police do
not enjoy the reputation of being fair and just, rather on many an occasion
they have turned out to be more bothersome for the gentle and innocent people
than for the culprits. THEREFORE, here it is possible that when encircled by
the police the gentle and innocent people might become even more
terror-stricken than the criminals, but in the Hereafter, when every noble
person will have complete faith in the justice of AIlah, bewilderment will
afflict only those whose conscience will be conscious of their being the culprits
themselves, and who on their very arrival in the Court of God will become
certain of their doom, which they had regarded as impossible or doubtful in the
world and so had been committing every heinous sin and crime.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:40}
[Q55:40] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:40] Which then of the bounties of your Lord will you deny?
[Q55:40] Which then of the bounties of your Lord will you deny?
____________________________________________________________________________________________________________________________________________________
(55:40) (We
shall see) which of the favours of your Lord will you twain – you men and jinn
– then deny? *37
*37 The
real basis of the crime according to the Qur'an is that the servant who is
benefiting by the Blessings of his Sustainer; should harbour the
misunderstanding that the blessings have been bestowed by no one, but have
reached him of their own accord, or that the blessings are not the gift of God
but the fruit of his own ability or good fortune, or that they are the gift of
God, but God has no right on His servants, or that God Himself has not done him
those favours but some other being has got these done him. These are the wrong concepts on account of which man becomes
independent of God and being free from His obedience and service performs acts
which He has forbidden and avoids acts which He has enjoined. Seen in this
light every crime and every sin is, in reality. O disavowal of the favours of
AIIah whether a person denies them by the word of (mouth or not. But the person
who, in fact, has no intention of the denial but acknowledges the favours in
the depths of his heart, commits an error occasionally because of human
weakness, he shows repentance on it and tries to ovoid it. This saves him from
being included among the deniers. Apart from this aII other culprits are, in
fact, beliers of Allah's blessings and deniers of His favours. That is why it
has been said: "When you will have been seized as culprits, then We shall
see as to which of Our favours you deny." In Surah Takathur: 8 the same
thing has been put thus: "On that Day you will certainly be culled to
account for the blessings you had been granted." That is, it will be
asked: Had We granted you these blessings or not? Then, what attitude did you
adopt towards your Benefactor, and in what ways did you use His
Blessings?"
يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ
بِالنَّوَاصِي وَالْأَقْدَامِ {55:41}
[Q55:41] Yu'raful
mujrimoona biseemaahum fa'yu'khazu binna waasi wal aqdaam.
[Q55:41] The guilty shall be recognized by their marks, so they shall be seized by the forelocks and the feet.
[Q55:41] The guilty shall be recognized by their marks, so they shall be seized by the forelocks and the feet.
[Q55:41] Orang-orang yang berdosa dapat dikenal dari tanda-tandanya, lalu
dipegang dari atas kepala dan kakinya (serta diseret ke Neraka);
___________________________________________________________________________________________________________________________________________________
(55:41) The
culprits shall be known by their marks, and shall be seized by their forelocks
and their feet.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:42}
[Q55:42] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:42] Which then of the bounties of your Lord will you deny?
[Q55:42] Which then of the bounties of your Lord will you deny?
____________________________________________________________________________________________________________________________________________________
(55:42) Which
of the powers of your Lord, will you twain – you men and jinn – then deny?
هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا
الْمُجْرِمُونَ {55:43}
[Q55:43] Haazihee Jahannamullatee
yukazzibu bihal mujrimoon
[Q55:43] This is the hell which the guilty called a lie.
[Q55:43] This is the hell which the guilty called a lie.
[Q55:43] (Lalu dikatakan kepada mereka): Inilah Neraka Jahannam yang selalu
orang-orang yang berdosa mendustakannya.
____________________________________________________________________________________________________________________________________________________
(55:43) (It
will be said): “This is the Hell that the culprits had cried lies to.
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ {55:44}
[Q55:44] Yatoofoona
bainahaa wa baina hameemim aan.
[Q55:44] Round about shall they go between it and hot, boiling water.
[Q55:44] Round about shall they go between it and hot, boiling water.
[Q55:44] Mereka (terus diseksa) berulang-ulang di antara api Neraka dengan air
yang menggelegak yang cukup masak panasnya!
____________________________________________________________________________________________________________________________________________________
(55:44) They
will keep circling around between Hell and boiling water. *38
*38 That
is, "In Hell they will feel oppressed with thirst again and again and will
rush towards the springs of water, but will find only boiling water, which will
not satisfy their thirst, and they will thus continue to wander to and fro
between Hell and the springs for ever and ever. "
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:45}
[Q55:45] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:45] Which then of the bounties of your Lord will you deny?
[Q55:45] Which then of the bounties of your Lord will you deny?
[Q55:45] Maka yang mana satu di antara nikmat-nikmat Tuhan kamu, yang kamu
hendak dustakan?
___________________________________________________________________________________________________________________________________________________
(55:45) Which
of your Lord’s powers will you twain – you men and jinn – then deny? *39
*39 That
is, "Will you even at that time be able to deny that God can bring about
Resurrection, can give you another life after death, can call you to account,
and can also make this Hell in which you are suffering punisment
today?"
SECTION 3
The rewards for the righteous
The various kinds of blissful abodes and enjoyments and the plentiful
provisions which await the righteous as the reward for their good deeds.
وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ {55:46}
[Q55:46] Wa
liman khaafa maqaama rabbihee Jannataan.
[Q55:46] And for him who fears to stand before his Lord are two gardens.
[Q55:46] And for him who fears to stand before his Lord are two gardens.
[Q55:46] Dan orang yang takut akan keadaan dirinya di mahkamah Tuhannya (untuk
dihitung amalnya), disediakan baginya dua Syurga,
THESE VERSES DESCRIBE THE STATE OF BLISS
THE GOD-FEARING WILL ENJOY IN A NUMBER OF ALLEGORIES.
[*] The two springs are known as Tasnim and Salsabil.
[*] All sorts of fruits in pairs correspond to various
aspects of (i) faith and (ii) good deeds.
VERSE 60:
This is the
summing up of all the symbolism used to express the bliss of the eternal life
in paradise, the best expression that can be given to the idea of equity. Each blessing in the life of hereafter corresponds
to some good done in this world.
î
Ayyashi narrates from Imam Jafar bin Muhammad as Sadiq that
the standard principle stated in this verse applies to every man, believer or
disbeliever. To whom-so-ever good is
done, he must return it with good with more good if he wants to have an edge
over the man who took the first step to do good to him. This principle is also
operative between the creator and the created beings save that the creator free
from all needs, does not need any favours.
VERSE 62:
Whatever a
dweller of paradise desires it will be made available to him or her ----blessings and
blessings, more and more, with no limitations.
î
Abu Basir asked Imam Jafar bin Muhammad as Sadiq: "Will
a pious believing couple remain united in the paradise if both the husband and
wife desire so?" The Imam said: "If
the quality of piety and faith of husband is better, he will have the option,
and if the quality of the piety and faith of the wife is better, she will have
the option. If one desires the other they will certainly live together."
THERE WILL BE GRADES IN THE LIVING CONDITIONS OF
THE DWELLERS OF PARADISE ACCORDING TO
THE QUALITY OF THEIR FAITH AND DEEDS. It is said
that the people of higher regions will be allowed to visit the comparatively
lower parts, BUT the residents of the lower parts will be unable to visit higher
regions.
____________________________________________________________________________________________________________________________________________________
(55:46) For
any who fears to stand before his Lord *40 are
two Gardens. *41
*40 'Who
dreads... Lord": who fears God in whatever he does in the world, and
dreads his accountability before Him in the Hereafter. WHOEVER HOLDS THIS
BELIEF **will inevitably avoid serving the
lusts of his self, **will
avoid following every path blindly, **will
distinguish between the truth and falsehood, **justice
and injustice, **pure
and impure, and the **lawful
and the unlawful, and will not turn away
deliberately from following the Commands of God. THIS IS THE REAL GROUND FOR
THE REWARD that is being mentioned below.
*41 Jannat actually means a garden. At sane places in the Qur'an the entire world in which the righteous people will be kept, has been called Jannat, as though the whole of it WAS a garden. And at others it has been said that they will have Jannat (Gardens) under which canals will be flowing. This means that that big Garden will comprise countless other gardens; and here precisely it has been stated that every pious man will be given two gardens in that big Garden, which will be particularly meant for him; it will have his own palaces in which he will live with his family and attendants like a king, and in it he will be provided with aII that is being mentioned below.
*41 Jannat actually means a garden. At sane places in the Qur'an the entire world in which the righteous people will be kept, has been called Jannat, as though the whole of it WAS a garden. And at others it has been said that they will have Jannat (Gardens) under which canals will be flowing. This means that that big Garden will comprise countless other gardens; and here precisely it has been stated that every pious man will be given two gardens in that big Garden, which will be particularly meant for him; it will have his own palaces in which he will live with his family and attendants like a king, and in it he will be provided with aII that is being mentioned below.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:47}
[Q55:47] Fabi ayyi
aalaaa‘i Rabbikumaa tukazzibaan.
[Q55:47] Which then of the bounties of your Lord will you deny?
[Q55:47] Which then of the bounties of your Lord will you deny?
(see
commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:47) Which of your Lord’s favours will you twain –
you men and jinn – then deny? *42
*42 From here
till the end, the word alaa ' has been used both for the blessings and for the
powers, and there is an aspect of the praiseworthy qualities too in it. If we
take the first
meaning, the
meaning of repeating the refrain in this context will be: "If you like to
deny the blessings of AIIah, you may do so. The righteous will certainly
receive these blessings from their Lord." In the second case the meaning would be:
"If you think it is impossible for AIIah to create the Garden and bless
His righteous servants with these bounties in it, you may think so. AIIah
certainly has the power to do this work and He will surely accomplish it."
According to the third meaning, it means: "You think that after
having created this big world Allah now doesn't bother whether a person behaves
unjustly here or justly works to promote the truth or falsehood, spreads evil
or good: He will neither punish the oppressor nor redress the grievances of the
oppressed, will neither appreciate good nor abhor evil. Then, as you think, He
is helpless too. He can build the heavens and the earth but cannot prepare Hell
for punishing the wicked and cannot make Heaven for rewarding the followers of
the Truth. Thus you may deny His praiseworthy attributes as you may, but
tomorrow when He hurls the evildoers into Hell and blesses the worshippers of
the trnth in Heaven will you even then be able to deny His these
attributes?"
ذَوَاتَا أَفْنَانٍ {55:48}
[Q55:48] Zawaataaa
afnaan.
[Q55:48] Having in them various kinds.
[Q55:48] Having in them various kinds.
(see
commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:48) These Gardens will abound in
green, blooming branches.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:49}
[Q55:49] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:49] Which then of the bounties of your Lord will you deny?
[Q55:49] Which then of the bounties of your Lord will you deny?
(see
commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:49) Which of your Lord’s favours will
you twain – you men and jinn – then deny?
فِيهِمَا عَيْنَانِ تَجْرِيَانِ {55:50}
[Q55:50] Feehimaa ‘aynaani tajriyaan.
[Q55:50] In both of them are two fountains flowing.
[Q55:50] In both of them are two fountains flowing.
(see
commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:50) In each of the two Gardens are
two flowing springs.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:51}
[Q55:51] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:51] Which then of the bounties of your Lord will you deny?
[Q55:51] Which then of the bounties of your Lord will you deny?
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:51) Which of your Lord’s favours will you twain –
you men and jinn – then deny?
فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ {55:52}
[Q55:52] Feehimaa
min kulli faakihatin zawjaan.
[Q55:52] In both of them are two pairs of every fruit.
[Q55:52] In both of them are two pairs of every fruit.
[Q55:52] Pada kedua Syurga itu terdapat dua macam dari tiap-tiap jenis
buah-buahan (yang biasa dan yang luar biasa).
(see
commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:52) In both these is a pair of every fruit. *43
*43 This can
have two meanings: (1) "The
fruits of the two gardens will have their own special flavors and tastes. In
one garden he will find one kind of the fatir clustering on its branches, and
in the other, another kind." (2) 'In
each garden there will be two kinds of fruit; one kind of the familiar fath
known and tasted in the world, though much superior to that found in the world,
and the other kind of the rare fruit never imagined and tasted
before."
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:53}
[Q55:53] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:53] Which then of the bounties of your Lord will you deny?
[Q55:53] Which then of the bounties of your Lord will you deny?
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:53) Which of your Lord’s favours will you twain –
you men and jinn – then deny?
مُتَّكِئِينَ عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ
إِسْتَبْرَقٍ ۚ وَجَنَى الْجَنَّتَيْنِ دَانٍ {55:54}
[Q55:54] Muttaki'eena
'alaa furushim bataaa'inuhaa min istabraq; wajanal jannataini daan.
[Q55:54] Reclining on beds, the inner coverings of which are of silk brocade; and the fruits of the two gardens shall be within reach.
[Q55:54] Reclining on beds, the inner coverings of which are of silk brocade; and the fruits of the two gardens shall be within reach.
[Q55:54] Mereka (bersenang-senang di tempat masing-masing dalam Syurga itu
dengan) berbaring di atas hamparan-hamparan, yang lapisan-lapisan sebelah
dalamnya dari sutera tebal yang bersulam dan buah-buahan kedua-dua Syurga itu
dekat (kepada mereka) untuk dipetik.
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:54) They shall recline on couches lined with
brocade, *44 and within reach shall hang the fruits of the
two Gardens.
*44 That is,
"When their lining will be of such superior quality, you may magine what
will be the quality of the outer layer of the carpets."
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:55}
[Q55:55] Fabi ayyi
aalaaa‘i Rabbikumaa tukazzibaan.
[Q55:55] Which then of the bounties of your Lord will you deny?
[Q55:55] Which then of the bounties of your Lord will you deny?
[Q55:55] Maka yang mana satu di antara nikmat-nikmat Tuhan kamu, yang kamu
hendak dustakan?
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:55) Which of your Lord’s favours will you twain –
you men and jinn – then deny?
فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ
إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ {55:56}
[Q55:56] Feehinna
qaasiratut tarfi lam yatmishunna insun qablahum wa laa jaaann.
[Q55:56] In them shall be those who restrained their eyes; before them neither man nor jinni shall have touched them.
[Q55:56] In them shall be those who restrained their eyes; before them neither man nor jinni shall have touched them.
[Q55:56] Di dalam Syurga-syurga itu terdapat bidadari-bidadari yang pandangannya
tertumpu (kepada mereka semata-mata), yang tidak pernah disentuh sebelum mereka
oleh manusia dan jin;
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:56) In the midst of these shall be maidens with
modest, restrained glances; *45 maidens whom no man or jinn has ever touched
before. *46
*45 This is the
real character of the woman: she should neither be shameless nor immodest, but
should have modesty in her looks. That is why AIIah while making a mention of
women among the blessings of Paradise has first of aII praised their modesty
and chastity and not their beauty and physical charms. Beautiful women can get
together in mixed clubs and film studios and beauty contests where the select
beautiful women onlv are admitted but a person of low taste and mentality only
can show any interest in them. No noble person can find any charm in the beauty
that attracts every evil look and is ready to tall in every lap!
*46 This means that in the worldly life whether a woman died a spinster or as the wife of somebody or died young, or as an old woman, in the Hereafter when aII the righteous women enter Paradise, they will be made young and virgins: and any of the women who is made a lift-partner of a righteous man, will not have heen possessed by anyone before that husband, in Paradise. This verse also shows that the righteous jinn too will enter Paradise like the righteus men. Men will have women from their own kind and the jinn their wives from their own kind: both the kinds will have their mates from their own particular kind. No person of one kind will be made a partner of a member of another kind with whom he cannot live as husband or wife naturally. The words of the verse "...whom neither man nor jinn will have touched before them," do not mean that the women there will only be of human species and they will not have heen touched by any man or jinn before their husbands, but its real meaning is: In Paradise there will be women of both the jinn and the human species; they aII will he modest and untouched: neither a jinn female will have been touched by a jinn male before her husband in Paradise, nor a human female will have been touched by a human male before her husband in Paradise.
*46 This means that in the worldly life whether a woman died a spinster or as the wife of somebody or died young, or as an old woman, in the Hereafter when aII the righteous women enter Paradise, they will be made young and virgins: and any of the women who is made a lift-partner of a righteous man, will not have heen possessed by anyone before that husband, in Paradise. This verse also shows that the righteous jinn too will enter Paradise like the righteus men. Men will have women from their own kind and the jinn their wives from their own kind: both the kinds will have their mates from their own particular kind. No person of one kind will be made a partner of a member of another kind with whom he cannot live as husband or wife naturally. The words of the verse "...whom neither man nor jinn will have touched before them," do not mean that the women there will only be of human species and they will not have heen touched by any man or jinn before their husbands, but its real meaning is: In Paradise there will be women of both the jinn and the human species; they aII will he modest and untouched: neither a jinn female will have been touched by a jinn male before her husband in Paradise, nor a human female will have been touched by a human male before her husband in Paradise.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:57}
[Q55:57] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:57] Which then of the bounties of your Lord will you deny?
[Q55:57] Which then of the bounties of your Lord will you deny?
see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:57) Which of your Lord’s favours will you twain –
you men and jinn – then deny?
كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ {55:58}
o[Q55:58] ka annahunnal yaaqoutu wal marjaan.
[Q55:58] As though they were rubies and pearls.
[Q55:58] As though they were rubies and pearls.
(see
commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:58) Lovely as rubies and pearls.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:59}
[Q55:59] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:59] Which then of the bounties of your Lord will you deny?
[Q55:59] Which then of the bounties of your Lord will you deny?
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:59) Which of the favours of your Lord will you
twain – you men and jinn – then deny?
هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ {55:60}
[Q55:60] Hal
jazaaa'ul ihsaani illal ihsaan.
[Q55:60] Is the reward of goodness aught but goodness?
[Q55:60] Is the reward of goodness aught but goodness?
NOTE THE SIMPLEST, SHORTEST AND THE BEST EXPRESSION GIVEN TO
THE PHENOMENON OF EQUITY: -
1.
The return for service to ALLAH (SWT),
increase in the status
2.
The thanksgiving, further increases the
grant of the bounties
3.
The piety brings enjoyment
4.
The repentence earns forgiveness
**The HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said that he who
declare ALLAH (SWT)’s unity saying: ‘Lailaha illallah’ shall
have Paradise.
**The
HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
said: “if you do any goodness in return for any
goodness already done then the one who did it first shall be entitled to a
greater reward for the good was one not in return, and if you want your
goodness to earn greater reward, then do more than the goodness what has been
done to you”
ß
As there is a sure reward for
every goodness (verse 99:7);
ß Every evil will also have its return (verse 99:8), UNLESS forgiveness for it had been sought
AND earned before the Day of Judgment, i.e., in this life.
____________________________________________________________________________________________________________________________________________________
(55:60) Can the reward of goodness be any other than
goodness? *47
*47 That is,
"How, after aII, is it possible that AIIah should allow to go waste the
sacrifices of those righteous servants and should deny them their rewards, who
kept themselves subjected to restrictions throughout their lives for the sake
of AIIah, who avoided the unlawfirl and remained content with the lawful, who
performed their duties faithfully and sincerely, rendered the rights of those
to whom rights were due, and endured hardships against evil and upheld
good?
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:61}
[Q55:61] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:61] Which then of the bounties of your Lord will you deny?
[Q55:61] Which then of the bounties of your Lord will you deny?
(see
commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:61) Which of the laudable attributes of your Lord
will you twain – you men and jinn – then deny? *48
*48 Obviously,
the parson who is a denier of Paradise and its rewards, actually denies many of
AIIah Almighty's praiseworthy attributes. Even if he believes in Allah, he
holds a bad opinion about Him In his view He is a perverse ruler in whose
lawless kingdom doing good is an exercise in futility. He is either blind and
deaf and is, therefore, wholly unaware as to who in his kingdom is making
sacrifices of life, wealth and labour for His sake; or He is un-appreciative
and cannot distinguish between good and evil; or as he scents to think. He is
helpless and powerless: He may be very appreciative of the good but is unable
to reward the doer of it. That is why u has been said: 'When in the Hereafter
good will be rewarded with good in front of your very eyes will you even then
disavow the praiseworthy attributes of your Lord?"
وَمِنْ دُونِهِمَا جَنَّتَانِ {55:62}
[Q55:62] Wa min dounihimaa Jannataan.
[Q55:62] And besides these two are two (other) gardens:
[Q55:62] And besides these two are two (other) gardens:
[Q55:62] Dan selain dari dua Syurga itu, dua Syurga lagi (untuk menjadi balasan
bagi golongan peringkat yang kedua);
Heavens (Paradise), will not be of any one single
fixed nature OR kind. There will be gardens OR the place of
external bliss of VARIOUS KINDS AND DEGREES, EVEN THE SIGHT OF WHICH WOULD BE
GIVING PLEASURE AND AMUSEMENT---These places would be the environment of the
blissful abode granted to the pious.
© Abu-Basir
asked the Sixth Holy Imam, Jafar ibne Muhammad As-Sadiq: “Master! Would the believer-pious wife of a
believer-piousman be the wife of the man also in the heaven?” The
Holy Imam replied, “O’
Abu-Muhammad! ALLAH (SWT) is All-Just, if the husband be of a greater faith and
piety than his wife, he will have the choice of having his wife and if the wife
be greater than the husband in faith and piety, she will have the option of
having her husband with her.”
PEOPLE WILL BE PLACED IN THE VARIOUS PLACES
OF DIFFERENT DEGREE OF BLISS.
î Those in the higher states will be able to visit the lower ones, BUT
î Those
in the lower states will not be able to visit the higher ones.
THOSE OF THE BELIEVERS WHO HAD BEEN INDULGED
ALSO, IN THE EVIL WAYS IN THEIR LIVES AND FAILED TO
EARN THE FOREGIVENESS BEFORE HIS DEATH, WOULD
ENTER THE HEAVEN AFTER THEY RECEIVE THE RETURN FOR THEIR EVILS.
___________________________________________________________________________________________________________________________________________________
(55:62) And besides these two there shall
be two other Gardens. *49
*49 The word dun as
used in min dun-i-hima Jannatan is employed
in three different meanings in Arabic (1) To be
situated at a lower level than another thing; (2) to be
inferior to something of better and nobler quality; and (3) to be over
and above something else. On account of this difference in meaning, one
probable meaning of these words is that every dweller of Paradise will be given
two more gardens besides the two previously mentioned; another probable meaning
is that these two gardens will be inferior in quality and rank to both the first
mentioned gardens: that is, the first two gardens will either be situated at a
higher Ievel than these two, or the first two gardens will be of a superior
kind and these two of an inferior kind as compared to them. If the first
probability is adopted, it would mean that these two additional gardens also
will be for those dwellers of Paradise, who have been mentioned above, And in
case the second probability is adopted, the meaning would be that the first two
gardens will be for 'those nearest to Allah", and these two for "the
people of the right hand." This second probability is strengthened by the two kinds
of the righteous inert as mentioned in Surah
AI-Waqi'ah. First, the foremost, who have also been
called the "muqarrabun "; second, the people of the right hand, who
have also been entitled "ashab al-maimanah "; and
for both these separate qualities of the two kinds of the gardens have been
mentioned. Furthermore, this probability is also strengthened by the Hadith
which Abu Bakr has related on the authority of his father, Hadrat Abu Musa
al-Ash'ari, In this he says: The Holy Prophet said: 'Two jannats (gardens) will
be for the foremost among the righteous (or the muqarrabin),
in which the utensils and articles of decoration will be of gold, and two
jannats for the followers (or the ashab al gamin), in which
everything will be of silver," (Fath al-Bari, Kitab at-Tafsir: Surah
Ar-Rahman).
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:63}
[Q55:63] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:63] Which then of the bounties of your Lord will you deny?
[Q55:63] Which then of the bounties of your Lord will you deny?
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:63) Which of the favours of your Lord will you
twain – you men and jinn – then deny?
مُدْهَامَّتَانِ {55:64}
[Q55:64] Mudhaaammataan
[Q55:64] Both inclining to blackness.
[Q55:64] Both inclining to blackness.
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:64) Two Gardens, dark green and fresh. *50
*50 The word madhammatan has
been used in praise of these gardens. Mudhamma is such luxuriant vegetation
which because of its extreme luxuriance assumes a darkish hue.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:65}
[Q55:65] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:65] Which then of the bounties of your Lord will you deny?
[Q55:65] Which then of the bounties of your Lord will you deny?
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:65) Which of the favours of your Lord will you
twain – you men and jinn – then deny?
فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ {55:66}
[Q55:66] Feehimaa
'aynaani nad daakhataan.
[Q55:66] In both of them are two springs gushing forth.
[Q55:66] In both of them are two springs gushing forth.
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:66) In them will be two gushing springs.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:67}
[Q55:67] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:67] Which then of the bounties of your Lord will you deny?
[Q55:67] Which then of the bounties of your Lord will you deny?
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:67) Which of the favours of your Lord will you
twain – you men and jinn – then deny?
فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ {55:68}
[Q55:68] Feehimaa
faakihatunw wa nakhlunw wa rummaan.
[Q55:68] In both are fruits and palms and pomegranates.
[Q55:68] In both are fruits and palms and pomegranates.
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:68) Therein will be fruits and dates and
pomegranates.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:69}
[Q55:69] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:69] Which then of the bounties of your Lord will you deny?
[Q55:69] Which then of the bounties of your Lord will you deny?
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:69) Which of the favours of your Lord will you
twain – you men and jinn – then deny?
فِيهِنَّ خَيْرَاتٌ حِسَانٌ {55:70}
[Q55:70] Feehinna khayraatun hisaan.
[Q55:70] In them are goodly things, beautiful ones.
[Q55:70] In them are goodly things, beautiful ones.
[Q55:70] Dalam kedua-dua Syurga itu juga terdapat (teman-teman) yang baik
akhlaknya, lagi cantik parasnya;
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:70) In the midst of these will be maidens, good and
comely.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:71}
[Q55:71] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:71] Which then of the bounties of your Lord will you deny?
[Q55:71] Which then of the bounties of your Lord will you deny?
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:71) Which of the favours of your Lord will you
twain – you men and jinn – then deny?
حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ {55:72}
[Q55:72] Hoorum
maqsooraatun fil khiyaam.
[Q55:72] Pure ones confined to the pavilions.
[Q55:72] Pure ones confined to the pavilions.
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:72) There shall be maidens sheltered in
tents. *51
*51 For the
explanation of her see E. N's 28, 29 of Surah As-Saaffat and E.N. 42 of Surah
Ad-Dukhan the tents probably will be similar to those pitched for the nobles
and rich people in the public parks. Most probably the wives of the dwellers of
Paradise will live with them in their palaces and in their parks there will be
tents pitched here and there in which there will be the houris to entertain
them. Our presumption is based on this that in the foregoing verses beautiful
and chase wives have been mentioned; now, here, mention of the houris signifies
that they will be a different kind of women from the wives. This presumption is
further strengthened by the Hadith which Hadrat Umm Salamah has reported. She
says: 'I asked: O messenger of AIIah, who are better: the women of the world or
the houris! The Holy Prophet replied: The women of the world are superior to
the houris in the same way as the outer layer of a garment is superior to its
lining. I asked: On what grounds? He replied: On the ground that the women have
offered their Prayers, observed their Fasts, and performed other
devotions." (Tabarani). This shows that the wives of the dwellers of
Paradise will be the women who affirmed the faith in the world and left the
world while they practised good and right. They will enter Paradise in
consequence of their faith and good deeds, and will deserve the blessings of
Paradise on merit. They would either become the wives of their previous
husbands of their own free will and choice if they too happened to be dwellers
of Paradise, or AIIah will wed them to some other dweller of Paradise, if the
two would like to live together as husband and wife. As for the houris they
will not be entitled to dwell in Paradise as a result of any righteous deed of
their own, but AIIah will create them as young, beautiful women and bestow them
also as a blessing among the other blessings on the dwellers of Paradise so
that they may enjoy their companionship. But they will not in any case be
creatures of the kind of the jinn and fairies, for man cannot cohabit with a
kind other than his own. Therefore, most probably these would be those innocent
girls who died immature, and whose parents did not deserve Paradise so that
they could be admitted to Paradise with them as the children of their righteous
torrents.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:73}
[Q55:73] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:73] Which then of the bounties of your Lord will you deny?
[Q55:73] Which then of the bounties of your Lord will you deny?
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:73) Which of the favours of your Lord will you
twain – you men and jinn – then deny?
لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا
جَانٌّ {55:74}
[Q55:74] Lam
yatmis hunna insun qablahum wa laa jaann.
[Q55:74] Man has not touched them before them nor jinni.
[Q55:74] Man has not touched them before them nor jinni.
[Q55:74] (Bidadari-bidadari itu) tidak pernah disentuh sebelum mereka oleh
manusia dan tidak juga oleh jin;
(see commentary for verse 46)
____________________________________________________________________________________________________________________________________________________
(55:74) No man or jinn ever touched them before.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:75}
[Q55:75] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:75] Which then of the bounties of your Lord will you deny?
[Q55:75] Which then of the bounties of your Lord will you deny?
(see commentary for verse 46)
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(55:75) Which of the favours of your Lord will you
twain – you men and jinn – then deny?
مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ
حِسَانٍ {55:76}
[Q55:76] Muttaki'eena
'alaa rafratin khudrinw wa 'abqariyyin hisaan.
[Q55:76] Reclining on green cushions and beautiful carpets.
[Q55:76] Reclining on green cushions and beautiful carpets.
[Q55:76] Penduduk Syurga itu (bersenang-senang di dalamnya dengan) berbaring di
atas (bantal-bantal dan) cadar-cadar yang hijau warnanya serta
permaidani-permaidani yang sangat indah.
(see commentary for verse 46)
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(55:76) They shall be reclining on green cushions and
splendid carpets. *52
*52 The word abqari in
the original is from abqar the capital city of the jinn in
the legends of the pre-Islamic Arabia. It was on that account that the Arabs
called every fine and rare thing abqari as if it
belonged to the fairyland and had no match in the material world. So much so
that in their idiom the man who possessed extraordinary abilities and who
performed wonderful works was also called abqari The
English word genius also is spoken in the same sense and is also derived from
genii which is a synonym of jinn. That is why the word abqari; has been used
here to give an idea of the extraordinary exquisiteness of the provisions of
Paradise to the Arabs.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {55:77}
[Q55:77] Fabi ayyi aalaaa‘i Rabbikumaa
tukazzibaan.
[Q55:77] Which then of the bounties of your Lord will you deny?
[Q55:77] Which then of the bounties of your Lord will you deny?
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(55:77) Which
of the favours of your Lord will you twain – you men and jinn – then deny?
تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ
وَالْإِكْرَامِ {55:78}
[Q55:78] Tabaarakasmu Rabbika Zil-Jalaali
wal-Ikraam.
[Q55:78] Blessed be the name of your Lord, the Lord of Glory and Honor!
[Q55:78] Blessed be the name of your Lord, the Lord of Glory and Honor!
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(55:78) Blessed be the name of your Lord, the Lord of
Majesty and Glory.
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