Sura (56) AL-WAQI’AH (The Event) Aya 1
to 96 in 3 Sections
Revealed at Makka
SECTION 1
The three kinds of groups of men
The coming of the Day of Judgment---The three kinds of groups of men
إِذَا وَقَعَتِ الْوَاقِعَةُ {56:1}
[Q56:1] Izaa waqa’atil waaqi’ah,
[Q56:1] When the great event comes to pass,
[Q56:1] When the great event comes to pass,
THE INEVITABLE EVENT IS THE RESURRECTION FOR THE
FINAL JUDGMENT. People may have doubts about its coming, BUT when
it comes, as it shall certainly come suddenly upon them, all false notions
about its incredibility shall vanish, and its reality shall penetrate every
soul. Call to mind all that you have read about resurrection, reckoning and
final judgment, in this book. Some references are given below: Anam 6:51, 128,
Araf 7:187, Nahl 16:38 to 40, 77. Bani Israil 17:49 to 52, Kahf 18:47 to 49, 99
to 101, Maryam 19:66 to 72, TaHa 20:100 to 112, 124 to 127, Anbiya 21:47, 97 to
104, Hajj 22:1, 2, 5, 7, Muminun 23:101 to 111, Furqan 25:17 to 30, Naml 27:88
to 90, Rum 30:12, 13, Saba 34:3 to 5, Ya Sin 36:51 to 59, Saffat 37:16 to 74,
Zumar 39:67 to 70, Mumin 40:59 Zukhruf 43:65 to 69, Jathiyah 45:27 to 35, Ahqaf
46:33, 34, Qaf 50:3, 20 to 29, 41 to 44, Dhariyat 51:5, 6, 12 to 16, Tur 52:7
to 16, 45 to 47, Qamar 54:6 to 8, Rahman 55:35 to 44.
These verses will help you to understand many verses of this surah.
ACCORDING TO
THE ABOVE VERSES RESURRECTION MUST COME AND WILL COME
FOLLOWED BY THE FINAL JUDGMENT, BECAUSE
THE PROCESS OF CREATION BEARS TESTIMONY TO THE INEVITABLE END, THEREFORE NO ONE SHOULD BELIE IT OR
HAVE FALSE NOTIONS ABOUT IT.
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(56:1) When the Event will come to
pass.
لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ {56:2}
[Q56:2] Laisa liwaq’atihaa kaazibah.
[Q56:2] There is no belying its coming to pass—
[Q56:2] There is no belying its coming to pass—
(see commentary for verse 1)
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(56:2) – and then there will be no one to deny its
occurrence *1 –
*1 Opening the discourse with this sentence by itself signifies that this
is an answer to the objections that were than being raised in the disbelievers
conferences against Resurrection. This was the time when the people of Makkah
had just begun to hear the invitation to Islam from the Holy Prophet Muhammad
(upon be Allah's peace and blessing). In it what seemed most astonishing and
remote from reason to them was that the entire system of the earth and heavens
would one day be overturned and then another world would be set up in which aII
the dead, of the former and the latter generations, would be resurrected.
Bewildered they would ask: `This is just impossible! Where will this earth,
these oceans, these mountains, this moon and sun go? How will the centuries-old
dead bodies rise up to life? How can one in his senses believe that there will
be another life after death and there will be gardens of Paradise and the fire
of Hell?" Such were the misgivings that were being expressed at that time
everywhere in Makkah. It vas against this background that it was said:
"When the inevitable event happens, there shall be no one to belie
it."
In this verse the word "waqi ah " (event) has been used for Resurrection, which nearly means the same thing as the English word 'inevitable', signifying thereby that it is something that must come to pass. Then, its happening has been described by the word "waqi ah, " which is used for the sudden occurrence of a disaster. Laisa li-waq'at-i-ha kadhibat-un can have two meanings: (I) That it will not be possible that its occurrence be averted, or stopped, or turned back; or, in other words, there will be no power to make it appear as an unreal event; and (2) that there will be no living being to tell the lie that the event has not taken place.
In this verse the word "waqi ah " (event) has been used for Resurrection, which nearly means the same thing as the English word 'inevitable', signifying thereby that it is something that must come to pass. Then, its happening has been described by the word "waqi ah, " which is used for the sudden occurrence of a disaster. Laisa li-waq'at-i-ha kadhibat-un can have two meanings: (I) That it will not be possible that its occurrence be averted, or stopped, or turned back; or, in other words, there will be no power to make it appear as an unreal event; and (2) that there will be no living being to tell the lie that the event has not taken place.
خَافِضَةٌ رَافِعَةٌ {56:3}
[Q56:3] Khafidatur raafi’ah.
[Q56:3] Abasing (one party), exalting (the other),
[Q56:3] Abasing (one party), exalting (the other),
[Q56:3] Kejadian hari kiamat itu merendahkan (golongan yang ingkar) dan meninggikan
(golongan yang taat)
THERE WILL
BE A SORTING OUT OF GOOD AND EVIL. The
disbelievers, even if they were high and mighty in this world, will be brought
low; and the believers,
irrespective of whether they occupied low or high position in this world, will
be exalted to various ranks and degrees.
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(56:3) (a calamitous Event) that shall turn things upside
down: *2
*2 Literally: "that which
causes (something or somebody to rise and to Fall." Its one meaning can be
that it will upset every order: it will turn things up-side-down. Another
meaning also can be that it will exalt the lowly and bring low the high and
mighty; that is, on its advent the decision as to who is noble and who is
ignoble among the people will be made on quite a different basis. Those who
posed as honourable people in the world, would become contemptible and those
who were considered contemptible would become honourable.
إِذَا رُجَّتِ الْأَرْضُ رَجًّا {56:4}
[Q56:4] Izaa rujjatil ardu rajjaa.
[Q56:4] When the earth shall be shaken with a (severe) shaking,
[Q56:4] When the earth shall be shaken with a (severe) shaking,
THE EXISTING PHYSICAL
WORLD WILL DISAPPEAR IN THE NEW CREATION.
Refer to Anbiya
21:104; Hajj22:1 and 2; Furqan 25:25 and 26.
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(56:4) when the earth will suddenly shake with a
terrible shaking, *3
*3 That is, it will not be a local
earthquake that may occur in a restricted area, but it will shake the whole
earth to its depths aII of a sudden, and it will experience a tremendous jolt
and tremors alI through.
وَبُسَّتِ الْجِبَالُ بَسًّا {56:5}
[Q56:5] Wa
bussatil jibaalu bassaa.
[Q56:5] And the mountains shall be made to crumble with (an awful) crumbling,
[Q56:5] And the mountains shall be made to crumble with (an awful) crumbling,
(see
commentary for verse 4)
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(56:5) and the mountains will crumble
فَكَانَتْ هَبَاءً مُنْبَثًّا {56:6}
[Q56:6] Fakaanat habaaa’am mumbassaa.
[Q56:6] So that they shall be as scattered dust.
[Q56:6] Lalu menjadilah ia debu yang bertebaran
[Q56:6] So that they shall be as scattered dust.
[Q56:6] Lalu menjadilah ia debu yang bertebaran
(see commentary for verse 4)
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(56:7) You shall then become three groups. *4
*4 Although the address apparently is directed to the people to whom this
discourse was being recited, or who may read it or hear it read now, in fact
the entire mankind is its addressee. AII human beings who have been born since
the tirst day of creation and will be born till the Day of Resurrection, will
ultimately he divided into three classes.
وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً {56:7}
[Q56:7] Wa kuntum ‘azwaajan salaasah
[Q56:7] And you shall be three sorts.
[Q56:7] And you shall be three sorts.
THERE
WILL BE A SORTING OUT OF GOOD AND EVIL. There will be three main classes:
(i)
THE PEOPLE OF
THE RIGHT HAND ARE THOSE WHO MADE MISTAKES BUT TURNED IN REPENTANCE TO ALLAH (SWT) WITHIN REASONABLE TIME AND
THEREAFTER LIVED A PIOUS LIFE. Their rewards are described in verses 27 to 40
of this Surah.
(ii)
THE PEOPLE OF
THE LEFT HAND ARE THOSE WHO DID NOT BELIEVE IN ALLAH (SWT), HIS
BOOK AND HIS LAST PROPHET LIVED IN SIN AND DIED IN DISBELIEF. Their agony and torment is
described in verses
41 to 56 of this Surah.
(iii)
"THE
FOREMOST IN FAITH" ARE THOSE WHO WERE ALWAYS
THE QUICKEST AND READIEST TO ACCEPT ALLAH (SWT)'S MESSAGE AND TO GIVE LIFE,
PROPERTY AND POSITION IN THE SERVICE OF ALLAH (SWT). They reached the highest degree in
submission to ALLAH (SWT)'s will and spiritual understanding, such as the
messengers and prophets of ALLAH (SWT) and their divinely chosen successors.
Refer to the commentary of Bara-at 9:100 and Saffat 37:40.
When the HOLY
PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) made known
his mission Ali ibne Abi Talib and Khadijah Kubra WERE THE FOREMOST IN
ACCEPTING THE TRUTH. THEY WERE THE FIRST TWO WHO PRAYED SALAT BEHIND THE HOLY PROPHET (ALLAHuma sali ala Muhammad
wa ala ali Muhammad).
î
Refer to the commentary of Ali Imran 3:52 and 53
for the event of "the feast of the
relatives". Ali was the first
man who agreed to help the HOLY PROPHET (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) in his mission and throughout his life fulfilled his undertaking.
î
The commentary of several verses so far read by you confirm the
historical facts that in Badr, Uhad, Khandaq, Khaybar, Hunayn and all the battles the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) had to fight in self defense Ali
was not only in the forefront BUT ALSO the exclusive hero who won every battle
he fought.
î
The commentary of Baqarah 2:124 makes
clear the fact that Ali alone was the
person who did not worship any ghayrullah (other than ALLAH
(SwT)) AND IN wisdom, mercy and guidance he was with the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) all the time.
Ë Ahmad bin Hanbal says in his Musnad that the foremost in faith
were three men (i) mumin of ali Firawn
(ii) mumin of ali Ya Sin
(iii) Ali ibne Abi Talib.
Ë The well-known commentator, Thalabi, reports on the authority of Ibn Abbas that Ali ibne Abi Talib said: "I am the
servant of ALLAH (SwT), the brother of the Holy Prophet, the ‘siddiq al akbar’, the greatest
testifier (of the Holy Prophet), He who claims this title is an impostor."
THEREFORE Ali is the highest example of the
foremost (sabiqun). There are
others according to the degree they attain.
Those who
spent a long life in **worship of idols, AND EVEN AFTER ACCEPTING ISLAM, **ran away from the battles, **deserting the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala
ali Muhammad), and **deviated from the
path shown by him CAN NEVER BE
INCLUDED IN THE CATEGORY OF THE FOREMOST.
© Imam Ali said:
"The
Holy Prophet told me that my devotees (shi-ahs)
will be the first to enter the paradise." The devotees of Ali are those who reflect Ali's character (like Salman and Abu Dhar). The light of faith will make their faces radiant on the
day of resurrection. They will be nearest to ALLAH (SWT), enjoying the highest
bliss.
THE PEOPLE OF "THE RIGHT HAND" IN VERSE 8
ARE THOSE WHO INCLINE TOWARDS THE ABSOLUTE, AND THE PEOPLE OF "THE LEFT HAND"
IN VERSE
9 ARE THOSE WHO INCLINE TOWARDS THE ILLUSORY GAINS, AND “THE FOREMOST”
IN VERSE
10 ARE THOSE WHOSE OBEDIENCE
TO THE ABSOLUTE IS TOTAL AND EXCLUSIVE.
Refer to the commentary of Maryam 19:71. These are those referred to in Anbiya 21:101 (freed
from all afflictions in the hereafter), in Fatir 35:2 (the
inheritors of the book).
µ The number of the foremost
between the time of Adam and the
advent of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) ARE
MANY because in the terms ‘sabiqu’ and ‘muqarrabun’ (the foremost and the nearest to ALLAH
(SWT)) all the prophets and their ‘divinely commissioned successors’ (awsiya)
are included.
The HOLY PROPHET (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) said: "The guides (leaders) after me
are twelve". THEREFORE the foremost among the followers of the
HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) ARE VERY FEW. According to Sahih
Bukhari, the HOLY PROPHET (ALLAHUMA SALLI ALAA
MUHAMMAD WA ALI MUHAMMAD) said: "He
who does not recognise the Imam of his age and leaves this world dies the death
of ignorance."
r In verse 34
‘furush’
literally means carpet, or anything spread on the ground. In Dhariyat 51:48 it has been used for the earth. Figuratively it has been used here for
wives as the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) has
used it when he said: "The child
belongs to the farash (bed-wife) and the wife belongs to the husband." Verse 35 supports this interpretation.
The
reward and punishment, the pleasure and torment, are described in terms of the
physical world. The physical world is the
manifestation of the spiritual world. The
enjoyments and torments described in the terms of the physical world are
figurative to give an idea of the real world. See my note in the
commentary of Maryam
19:61.
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(56:7) You shall then become three groups. *4
*4 Although the address apparently
is directed to the people to whom this discourse was being recited, or who may
read it or hear it read now, in fact the entire mankind is its addressee. AII
human beings who have been born since the first day of creation and will be
born till the Day of Resurrection, will ultimately he divided into three
classes.
فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ
الْمَيْمَنَةِ {56:8}
[Q56:8] Fa as
haabul maimanati maaa as haabul maimanah.
[Q56:8] Then (as to) the companions of the right hand; how happy are the companions of the right hand!
[Q56:8] Then (as to) the companions of the right hand; how happy are the companions of the right hand!
THE PEOPLE OF THE RIGHT HAND are those who made mistakes BUT TURNED IN REPENTANCE TO ALLAH (SWT)
WITHIN REASONABLE TIME AND THEREAFTER LIVED A PIOUS LIFE. Their rewards are
described in verses 27 to 40 of this Surah.
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(56:8) The People on the Right: *5 and how fortunate will be the People on the Right!
*5 The word maintanah in ashab al-maimanah, in the original, stay have been derived from Yamin, which means the
right hand, and also from yumn, which means good omen. If it
is taken to be derived from yamin, ashab almaimanah would mean: `those of the
right hand." This, however, dces not imply its lexical meaning, but it
signifies the people of exalted rank and position. The Arabs regarded the right
hand as a symbol of strength and eminence and honour, and therefore would seat
a person whom they wished to do honour, on the right hand, in the assemblies.
And if it is taken as derived from yumn, ashab almaimanah would mean fortunate
and blessed people.
وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ
الْمَشْأَمَةِ {56:9}
[Q56:9] Wa as
haabul mash'amati maaa as haabul mash‘amah
[Q56:9] And (as to) the companions of the left hand; how wretched are the companions of the left hand!
[Q56:9] And (as to) the companions of the left hand; how wretched are the companions of the left hand!
THE PEOPLE OF THE LEFT HAND ARE THOSE
WHO DID NOT BELIEVE IN ALLAH (SWT), HIS BOOK AND HIS LAST PROPHET LIVED IN SIN
AND DIED IN DISBELIEF. Their agony and torment is described in verses 41 to 56
of this Surah
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(56:9) And the People on the Left: *6 and how miserable will be the People on the Left!
*6 The word mash 'amah in ashab al-mash'amah, in the original, is from shu'm which
means misfortune, ill-luck and bad omen; in Arabic the left hand also is called
shuma. The Arabs regarded shimal (the left hand) and shu'm (bad
omen) as synonyms, the left hand being a symbol of weakness and indignity. If a
bird flew left on the commencement of a journey, they would take it as a bad
omen; if they made a person sit on their left, it meant they regarded him as a
weak man. Therefore, ashab al-mash'amah implies ill-omened people, or those who
would suffer disgrace and ignominy, and would be made to stand on the left side
in the Court of Allah.
وَالسَّابِقُونَ السَّابِقُونَ {56:10}
[Q56:10] Wassaabiqoonas-Saabiqoon.
[Q56:10] And the foremost are the foremost,
[Q56:10] And the foremost are the foremost,
[Q56:10] Dan (puak yang ketiga pula ialah) orang-orang yang telah mendahului
(dalam mengerjakan kebaikan di dunia), yang akan mendahului (mencapai balasan
yang sebaik-baiknya di akhirat kelak);
"THE
FOREMOST IN FAITH" ARE THOSE WHO [1] WERE ALWAYS THE
QUICKEST AND [2] READIEST TO ACCEPT ALLAH
(SWT)'S MESSAGE AND [a] TO GIVE LIFE, [b] PROPERTY AND [c] POSITION
IN THE SERVICE OF ALLAH (SWT). They reached the highest degree in
submission to god's will and spiritual understanding, such as the messengers
and prophets of ALLAH (SWT) and their divinely chosen successors.
Refer to the commentary of Bara-at 9:100 and Saffat 37:40.
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(56:10) As for the Foremost, they will be the
foremost! *7
*7 Sabiqin (the Foremost) implies the
people who excelled others in virtue and love of the truth and in good works
and responded to the call of Allah and His Messenger before others. They were
also in the forefront in their response to the call for Jihad, for expending
their wealth for the sake of the needy and for public services, or for inviting
others to virtue and truth, in short, for spreading the good and wiping out
evil and making sacrifices and exerting themselves whenever there was need for
it. On this very basis, in the Hereafter too, they will be placed in the
forefront. Thus, mankind, so to say, will be ranged in Allah's Court like this:
On the right hand, there will be the righteous, on the left the wicked, and in
the forefront (nearest in Divine Presence) the Sabiqin (the Foremost in Faith
and good deeds). According to a Hadith reported by, Hadrat `A'ishah the Holy
Prophet (upon whom be Allah's peace) asked the people: "Do you know who,
on the Day of Resurrection, will he the first to be accommodated under the
Divine Shade?" The people said Allah and His Messenger only had the best
knowledge. Thereupon the Holy Prophet replied: "Those who were such that
when the Truth was presented before them, they accepted it forthwith; when a
right was asked of them, they discharged it gracefully; and their decision in
respect of others was the same as in respect of their own selves."
(Musnad Ahmad).
أُولَٰئِكَ الْمُقَرَّبُونَ {56:11}
[Q56:11] Ulaaa’ikal-Muqarraboon.
[Q56:11] These are they who are drawn nigh (to ALLAH (SWT)),
[Q56:11] These are they who are drawn nigh (to ALLAH (SWT)),
Naturally the Foremost
verse above would be the foremost towards the
approach to ALLAH (SWT), i.e., THE
NEAREST TO HIM AND NATURALLY BE IN THE ETERNAL BLISS.
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(56:11) They shall be near-stationed (to
their Lord),
فِي جَنَّاتِ النَّعِيمِ {12}
[Q56:12] Fee Jannaatin Na’eem
[Q56:12] In the gardens of bliss.
[Q56:12] In the gardens of bliss.
(see
commentary for verse 7 & 8)
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(56:12) in the Gardens of Bliss.
ثُلَّةٌ مِنَ الْأَوَّلِينَ {56:13}
[Q56:13] Sullatum minal awwaleen.
[Q56:13] A numerous company from among the first,
[Q56:13] A numerous company from among the first,
The
number of the Foremost ones, from Adam
to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), is great, i.e.,
those who
Believed in ALLAH (SWT) AND suffered
the most for ALLAH (SWT) and godliness.
FOR VERSE 13 & 14.
The reason fom the first
(verse 13)
group being many AND from the later (verse 14)---is obvious as in term ‘Sabiqoun’
and ‘Muqurraboun’
all the prophets and their ‘divinely commissioned successors’
(Ausiya)
are included---AND IT IS CLEAR that the number of
the prophets preceding the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) is
greater in number of ‘Sabiqoun’ and the ‘Muqqurraboun’ and the divinely ‘Ausiya’ or the successors who
are limited to only Twelve as the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) has declared:
± ‘Al-Ainimato Ba’di Ithna-Ashar’---[The leaders or the guides after me are only Twelve]
and also said:
± ‘Man Maata wa lam ya’raf Imam Zamaneh faqad maata meetatal janiliya’—[He who died and did not recognise the Imam of his age;
certainly died he the death of ignorance.]
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(56:13) A throng of the ancients,
وَقَلِيلٌ مِنَ الْآخِرِينَ {56:14}
[Q56:14] Wa qaleelum minal aa khireen
[Q56:14] And a few from among the latter.
[Q56:14] And a few from among the latter.
Among the later generations the foremost ones will be
few for among the ancient ones there is the huge number of
apostles of ALLAH (SWT) AND
LARGER STILL is the number of their
deputies AND besides this
huge number, are those of the believers who sacrificed themselves for the truth
though, every sincere follower of the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) i.e., the True Muslim, is surely among those who would enter
Paradise BUT the number of the ‘Sadiqoun’ in Islam could be of the holy Ahlul-Bait
and the very few of their faithful devotees, who will be rarely found with the
degree of the faith and wholehearted devotion to it.
This is the reason why the ‘people of right hand’
below the rank of the ‘muqarrabeen’ there is no
question of the number being greater or lesser.
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(56:14) and a few from later times. *8
*8 The commentators have differed as to who are implied by athe former And
the latter people '`One group of them has expressed the view that the
"former people" were the communities that passed away since the time
of the Prophet Adam (peace be upon him) till the time of the Prophet Muhammad
(upon whom be Allah's peace and blessings), and the °people of the latter
day" those who will have lived in the world since the advent of the Holy
Prophet till the Day of Resurrection. Accordingly the verse would mean:
"The number of the Sabqin (the Foremost in Faith and good deeds) among the
people who passed away during the thousands of years before the advent of the
Prophet Muhammad (upon whom be Allah's peace and blessings) would be greater,
and the number of those who would attain to the rank of the Sabiqin among those
people who have been born since the advent of the Holy Prophet, or will be born
till the Day of Resurrection, will be less " The second group says that
the former and the latter in this verse imply the former and the latter people
of the Holy Prophet's own Ummah itself. That is, in his Ummah the people
belonging to the earliest period were the former among whom the number of the
Sabiqin will be greater, and the people of the later periods are the latter
among whom the number of the Sabiqin will be smaller. The third group holds the
view that this- implies the former and the latter people of every Prophet's own
Ummah. That is, there will be numerous Sabiqin among the earliest followers of
every Prophet, but among his later followers their number will decrease. The words
of the verse bear all the three meanings, and possibly aII three ate implied,
for there is no contradiction between them. Besides, they give another meaning
also and that too is cornet: every early period of a Prophet's following the
proportion of the Sabiqin in human population would be greater and in the later
period less, for the number of the workers of good and right dces not increase
at the rate of increase of the human populations. They may be more numerous as
against the Sabiqin of the earliest period but on the whole their number as
against the world population goes on becoming less and less.
عَلَىٰ سُرُرٍ مَوْضُونَةٍ {56:15}
[Q56:15] ‘Alaa sururim mawdoonah.
[Q56:15] On thrones decorated,
[Q56:15] On thrones decorated,
[Q56:15] (Mereka duduk di dalam Syurga itu) di atas takhta-takhta kebesaran yang
bertatahkan permata;
(see commentary for verse 7)
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(56:15) They (will be seated) on gold-encrusted
couches,
مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ {56:16}
[Q56:16] Muttaki'eena
'alaihaa mutaqabileen.
[Q56:16] Reclining on them, facing one another.
[Q56:16] Reclining on them, facing one another.
(see commentary for verse 7)
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(56:16) reclining on them, arrayed face to face;
يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ {56:17}
[Q56:17] Yatoofu
'alaihim wildaa num mukhalladoon
[Q56:17] Round about them shall go youths never altering in age,
[Q56:17] Round about them shall go youths never altering in age,
[Q56:17] Mereka dilayani oleh anak-anak muda lelaki yang tetap kekal (dalam
keadaan mudanya), yang sentiasa beredar di sekitar mereka;
(see commentary for
verse 7)
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(56:17) immortal youths shall go about them *9
*9 This implies boys who will ever remain boys and stay young Hadrat 'AIi
and Hadrat Hasan Basri say that these will be those children of the people, who
died before reaching their maturity; therefore, they will neither have any good
works to their credit for which they may be rewarded, nor any evil deeds for
which they may be punished, But obviously, this could imply those people who
would not deserve Paradise. For, as for the true believers, about them Allah
has guaranteed in the Qur'an that their children will be joined with them in
Paradise (At-Tur: 21). This is also supported by the Hadith, which Abu Da'ud
Tayalisi, Tabarani and Bazzar have related on the authority of Hadrat Anas and
Hadrat Samurah bin Jundub, according to which the Holy Prophet (upon whom be
Allah's peace) said that the children of the polytheists will be attendants of
the people of Paradise. (For further explanation, see E.N. 26 of As-Saaffat,
E.N. 19 of At-tur).
بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ
مَعِينٍ {56:18}
[Q56:18] Bi
akwaabinw wa abaareeq, wa kaasim mim ma’een:
[Q56:18] With goblets and ewers and a cup of pure drink;
[Q56:18] With goblets and ewers and a cup of pure drink;
[Q56:18] Dengan membawa piala-piala minuman dan tekoh-tekoh serta piala atau
gelas yang berisi arak (yang diambil) dari sungainya yang mengalir.
(see commentary for verse 7)
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(56:18) with goblets and ewers and a cup filled with a
drink drawn from a running spring,
لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ {56:19}
[Q56:19] Laa
yusadda'oona 'anhaa wa laa yunzifoon.
[Q56:19] They shall not be affected with headache thereby, nor shall they get exhausted,
[Q56:19] They shall not be affected with headache thereby, nor shall they get exhausted,
(see commentary for verse 7)
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(56:19) a drink by which their minds will not be
clouded nor will it cause drunkenness; *10
*10 For
explanation, see E. N. 27 of As-Saaffat, E. N. 22 of Surah Muhammad, E. N. 18
of At-Tur.
وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ {56:20}
[Q56:20] Wa faakihatim mimmaa
yatakhairoon;
[Q56:20] And fruits such as they choose,
[Q56:20] And fruits such as they choose,
(see commentary for verse 7)
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(56:20) they will also go about them with the fruits
of which they may choose,
وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ {56:21}
[Q56:21] Wa
lahmi tairim mimmaa yashtahoon
[Q56:21] And the flesh of fowl such as they desire.
[Q56:21] And the flesh of fowl such as they desire.
(see commentary for verse 7)
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(56:21) and with the flesh of any fowl that they may
desire to eat; *11
*11 For
explanation, see E.N. 17 of Surah At-tur.
وَحُورٌ عِينٌ {56:22}
[Q56:22] Wa hoorun’een
[Q56:22] And pure, beautiful ones,
[Q56:22] And pure, beautiful ones,
(see commentary for verse 7)
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(56:22) and there shall be wide-eyed maidens,
كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ {56:23}
[Q56:23] Ka amsaalil lu’lu‘il maknoon.
[Q56:23] The like of the hidden pearls:
[Q56:23] The like of the hidden pearls:
(see commentary for verse 7)
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(56:23) beautiful as pearls hidden in their
shells. *12
*12 For
explanation, see E.N.'s 28, 29 of As-Saaffat, E.N. 42, of AdDukhan, E. N . 61
of Ar-Rahman.
جَزَاءً بِمَا كَانُوا يَعْمَلُونَ {56:24}
[Q56:24] Jazaana‘am bimaa kaanoo ya’lamoon.
[Q56:24] A reward for what they used to do.
[Q56:24] A reward for what they used to do.
(see commentary for verse 7)
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(56:24) All this shall be theirs as a reward for their
deeds.
لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا {56:25}
[Q56:25] Laa yasma’oona feehaa
laghwanw-wa laa taaseemaa.
[Q56:25] They shall not hear therein vain or sinful discourse,
[Q56:25] They shall not hear therein vain or sinful discourse,
[Q56:25] Mereka tidak akan mendengar dalam Syurga itu perkataan yang sia-sia dan
tiada pula sesuatu yang menyebabkan dosa;
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:25) There they shall hear no idle talk nor any
sinful speech. *13
*13 This is
one of the major blessings of Paradise, which has been mentioned at several
places in the Qur'an, viz. that in Paradise human ears will remain secure against
idle and frivolous talk, lying, backbiting slander, invective, boasting and
bragging, taunts and mockery, satire and sarcasm. It will not be a society of
foul-mouthed, indecent people who will throw mud at each other, but a society
of noble and civilized people free of such frivolities. A person who has been
blessed with some deceney of manner and sense by Allah can very well feel what
an agony it is in worldly life a hope of deliverance from which has been given
to man in Paradise.
إِلَّا قِيلًا سَلَامًا سَلَامًا {56:26}
[Q56:26] illaa qeelan Salaaman Salaamaa.
[Q56:26] Except the word peace, peace.
[Q56:26] Except the word peace, peace.
(see
commentary for verse 7)
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(56:26) All talk will be sound and upright. *14
*14 Some
commentators and translators have taken the words, illa gilan
salam-an salama, to mean that in Paradise one
will hear only the greeting of 'Peace, peace' on every side; the correct view,
however, is that it implies healthy and wholesome speech, i.e. such speech as
may be free of the vices and blemishes, faults and evils, that have been
mentioned in the preceding sentence. Here the word salam has been used nearly
in the same sense as the English word sane.
وَأَصْحَابُ
الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ {56:27}
[Q56:27] Wa as
haabul yameeni maaa as haabul yamen.
[Q56:27] And the companions of the right hand; how happy are the companions of the right hand!
[Q56:27] And the companions of the right hand; how happy are the companions of the right hand!
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:27) As for the People on the Right, how fortunate
shall be the people on the Right!
فِي سِدْرٍ مَخْضُودٍ {56:28}
[Q56:28] Fee
sidrim makhdood
[Q56:28] Amid thornless lote-trees,
[Q56:28] Amid thornless lote-trees,
(see commentary for verse 7)
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(56:28) They shall be in the midst of thornless lote
trees, *15
*15 That is, lote-trees
without thorns on them. This will be a superior kind of the lote-tree to be
only found in Paradise, and its fruit likewise will be much superior to that
found in the world.
وَطَلْحٍ مَنْضُودٍ {56:29}
[Q56:29] Wa talhim mandood
[Q56:29] And banana-trees (with fruits), one above another.
[Q56:29] And banana-trees (with fruits), one above another.
(see commentary for verse 7)
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(56:29) and flower-clad acacias,
وَظِلٍّ مَمْدُودٍ {56:30}
[Q56:30] Wa zillim mamdood
[Q56:30] And extended shade,
[Q56:30] And extended shade,
(see commentary for verse 7)
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(56:30) and extended shade,
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