وَمَاءٍ مَسْكُوبٍ {56:31}
[Q56:31] Wa maaa’im maskoob.
[Q56:31] And water flowing constantly,
[Q56:31] And water flowing constantly,
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:31) and gushing water,
وَفَاكِهَةٍ كَثِيرَةٍ {56:32}
[Q56:32] Wa faakihatin kaseerah.
[Q56:32] And abundant fruit,
[Q56:32] And abundant fruit,
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:32) and abundant fruit, *16
*16 The
word la maqtu ah of
the Text means: This fruit will neither be seasonal that its supply may fail
when the season is over, nor its production will cease as it happens in a
garden after its fruits has been picked. But in Paradise every kind of fruit
will remain available in abundance in every season and will continue to be
produced and supplied no matter how much of it is consumed. And la mamnu'ah means
that there will be no prohibition or hindrance in obtaining fruit as it is in
the gardens of the world, nor will it be out of reach because of thorns or
height.
لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ {56:33}
[Q56:33] Laa maqtoo‘a-tinw wa laa mamnoo‘ah.
[Q56:33] Neither intercepted nor forbidden,
[Q56:33] Neither intercepted nor forbidden,
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:33) never-ending and unforbidden.
وَفُرُشٍ مَرْفُوعَةٍ {56:34}
[Q56:34] Wa furushim marfoo‘ah
[Q56:34] And exalted thrones.
[Q56:34] And exalted thrones.
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:34) They shall be on upraised
couches,
إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً {56:35}
[Q56:35] Innaaa anshanaahunna ‘inshaaa’aa.
[Q56:35] Surely We have made them to grow into a (new) growth,
[Q56:35] Surely We have made them to grow into a (new) growth,
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:35) and their spouses We shall have
brought them into being afresh,
فَجَعَلْنَاهُنَّ أَبْكَارًا {56:36}
[Q56:36] Faja’alnaahunna abkaaraa.
[Q56:36] Then We have made them virgins,
[Q56:36] Then We have made them virgins,
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:36) and shall have made them
virgins, *17
*17 This
signifies the virtuous women of the world, who will enter Paradise on the basis
of their faith and good works. Allah will make them young no matter how aged
they might have died in the world; will make them beautiful whether or not they
were beautiful in the world; and will make them virgins whether they died
virgins in the world or after bearing children. If their husbands also entered
Paradise with them, they would be joined with them, otherwise AIIah will wed
them to another dweller in Paradise. This very explanation of this verse has
been reported from the Holy Prophet (upon whom be peace) in several Ahadith.
According to Shama il Tirmidhi, an old woman requested the Holy Prophet to pray
for her admission to Paradise. The Holy Prophet replied: "No old woman
will enter Paradise." Hearing this the woman went back crying. Thereupon
the Holy Prophet said to the people: "Tell her that she will not enter
Paradise as an old woman, for Allah says: `We shall create them anew and make
them virgins'." Ibn Abi Hatim has related, on the authority of Hadrat
Salamah bin Yazid, that he heard the Holy Prophet (upon whom be peace) explain
this verse, thus: "This implies the women of the world; whether they died
virgins or married." Tabarani contains a lengthy tradition related from Hadrat
Umm Salamah according to which she asked the Holy Prophet the meaning of the
several references in the Qur'an to the women of Paradise. In answer, he
explained this very verse and said: "These are the women who died as aged
and decayed women, with sticky eyes and gray hair; alter this old age Allah
will again make them young and virgins." Hadrat Umm Salamah asked:
"If a woman had several husbands in the world, one after the other, to
whom will she belong in Paradise?'' The Holy Prophet replied "She will he
asked to make her own choice, and she will choose the one who had the best
moral character. She will say: O my Lord, make me his wife, for he was the best
in his conduct and dealings with me. O Umm Salamah, good moral conduct has
carried off all the good of this world and the Hereafter." (For further
explanation, see E.N. 51 of Surah Ar-Rahman).
عُرُبًا أَتْرَابًا {56:37}
[Q56:37] ‘Uruban atraabaa.
[Q56:37] Loving, equals in age,
[Q56:37] Loving, equals in age,
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:37) intensely loving *18 and of matching age. *19
*18 The
word 'uruban is used for the best feminine qualities
of the woman in Arabic. This signifies a woman who is graceful and elegant,
well-mannered and eloquent, and brimful of feminine feelings, who loves her
husband with all her heart, and whose husband also loves her with all his
heart.
*19 This can have two meanings: (1) That they will be of equal age with their husbands; and (2) that they will be of equal age among themselves; i.e. all the women in Paradise will be of the same age and will eternally stay young. Both these meanings may be correct at one and the same time, i.e. these women may be of equal age among themselves and their husbands also may be made of equal age with them. .According to a ,Hadith, "When the dwellers of Paradise enter it, their bodies will be without hair, their moustaches will be just appearing, but will yet he beardless, they will be handsome and fair-complexioned, with sturdy bodies and collyrium- stained eyes; they will all be 33 years of age." (Musnad Ahmad: Marwiyat Abi Hurairah). Almost the same theme has been related in Tirmidhi by Hadrat Mu'adh bin Jabal and Hadrat Abu Sa`id Khudri also.
*19 This can have two meanings: (1) That they will be of equal age with their husbands; and (2) that they will be of equal age among themselves; i.e. all the women in Paradise will be of the same age and will eternally stay young. Both these meanings may be correct at one and the same time, i.e. these women may be of equal age among themselves and their husbands also may be made of equal age with them. .According to a ,Hadith, "When the dwellers of Paradise enter it, their bodies will be without hair, their moustaches will be just appearing, but will yet he beardless, they will be handsome and fair-complexioned, with sturdy bodies and collyrium- stained eyes; they will all be 33 years of age." (Musnad Ahmad: Marwiyat Abi Hurairah). Almost the same theme has been related in Tirmidhi by Hadrat Mu'adh bin Jabal and Hadrat Abu Sa`id Khudri also.
لِأَصْحَابِ الْيَمِينِ {56:38}
[Q56:38] Li As haabil Yameen
[Q56:38] For the sake of the companions of the right hand.
[Q56:38] For the sake of the companions of the right hand.
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:38) All this will be for the People
on the Right;
SECTION 2
The wicked
The wicked who will be punished---The creation of the various things in
the Universe testifies the Supreme Power and the Authority of ALLAH (SWT).
ثُلَّةٌ مِنَ الْأَوَّلِينَ {56:39}
[Q56:39] Sullatum minal aw waleen.
[Q56:39] A numerous company from among the first,
[Q56:39] A numerous company from among the first,
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:39) a large throng from the ancients,
وَثُلَّةٌ مِنَ الْآخِرِينَ {56:40}
[Q56:40] Wa sullatum minal aakhireen.
[Q56:40] And a numerous company from among the last.
[Q56:40] And a numerous company from among the last.
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:40) and also a large throng from
those of later times.
وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ {56:41}
[Q56:41] Wa as haabush shimaali maaa as haabush shimaal.
[Q56:41] And those of the left hand, how wretched are those of the left hand!
[Q56:41] And those of the left hand, how wretched are those of the left hand!
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:41) As for the People on the Left:
how miserable will be the People on the Left!
فِي سَمُومٍ وَحَمِيمٍ {56:42}
[Q56:42] Fee samoominw wa hameem.
[Q56:42] In hot wind and boiling water,
[Q56:42] In hot wind and boiling water,
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:42) They will be in the midst of
scorching wind and boiling water,
وَظِلٍّ مِنْ يَحْمُومٍ {56:43}
[Q56:43] Wa zillim miny yahmoom.
[Q56:43] And the shade of black smoke,
[Q56:43] And the shade of black smoke,
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:43) and a shade of thick, pitch-black
smoke,
لَا بَارِدٍ وَلَا كَرِيمٍ {56:44}
[Q56:44] Laa baaridinw wa laa kareem.
[Q56:44] Neither cool nor honorable.
[Q56:44] Neither cool nor honorable.
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:44) which will neither be cool nor
soothing.
إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُتْرَفِينَ {56:45}
[Q56:45] Innahum kaanoo qabla zaalika mutrafeen.
[Q56:45] Surely they were before that made to live in ease and plenty.
[Q56:45] Surely they were before that made to live in ease and plenty.
[Q56:45] Sesungguhnya mereka sebelum itu dilalaikan oleh kemewahan (dunia, dari
mengingati hukum Tuhan).
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:45) Surely they had lived before in
luxury,
وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ {56:46}
[Q56:46] Wa kaanoo yusirroona 'alal hinsil ‘azeem.
[Q56:46] And they persisted in the great violation.
[Q56:46] And they persisted in the great violation.
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:46) and had persisted in the Great
Sin. *20
*20 That
is, "Their prosperity had an adverse effect on them. Instead of being
grateful to Allah Almighty, they had become deniers of His blessings. Lost in
pleasure-seeking they had forgotten God and persisted in heinous sinning.
"Heinous sinning" includes disbelief, polytheism and atheism as well as
every grave sin of morality and conduct."
وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا
أَإِنَّا لَمَبْعُوثُونَ {56:47}
[Q56:47] Wa kaanoo yaqooloona a'izaa mitnaa wa kunnaa
turaabanw wa izaaman'ainnaa lamab'oosoon.
[Q56:47] And they used to say: What! When we die and have become dust and bones, shall we then indeed be raised?
[Q56:47] And they used to say: What! When we die and have become dust and bones, shall we then indeed be raised?
[Q56:47] Dan juga mereka selalu berkata: Adakah sesudah kita mati serta menjadi
tanah dan tulang, betulkah kita akan dibangkitkan hidup semula?
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:47) They used to say: “What! Once we
are dead and are reduced to dust and bones, shall we still be raised to a new
life from the dead?
أَوَآبَاؤُنَا الْأَوَّلُونَ {56:48}
[Q56:48] Awa aabaaa‘unal awwaloon.
[Q56:48] Or our fathers of yore?
[Q56:48] Or our fathers of yore?
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:48) (We) and our fore-fathers of
yore?”
قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ {56:49}
[Q56:49] Qul innal awwaleena wal aakhireena.
[Q56:49] Say: The first and the last,
[Q56:49] Say: The first and the last,
[Q56:49] Katakanlah (kepada mereka): Sesungguhnya orang-orang yang telah lalu
dan orang-orang yang terkemudian,
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:49) Tell them, (O Prophet): “The
earlier ones and the later ones
لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَعْلُومٍ {56:50}
[Q56:50] Lamajmoo’oona ilaa meeqaati yawmim ma’loom.
[Q56:50] Shall most surely be gathered together for the appointed hour of a known day.
[Q56:50] Shall most surely be gathered together for the appointed hour of a known day.
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:50) shall all be brought together on
an appointed Day.
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ {56:51}
[Q56:51] summa innakum ayyuhad daaalloonal mukazziboon.
[Q56:51] Then shall you, O you who err and call it a lie!
[Q56:51] Then shall you, O you who err and call it a lie!
[Q56:51] Kemudian, sesungguhnya kamu wahai orang-orang yang sesat yang
mendustakan (kedatangan hari kiamat),
(see commentary for verse 7)
___________________________________________________________________________________________________________________________________________________
(56:51) Then you, the erring ones and
those that gave the lie to the Truth,
لَآكِلُونَ مِنْ شَجَرٍ مِنْ زَقُّومٍ {56:52}
[Q56:52] La aakiloona min shaja rim min Zaqqoom.
[Q56:52] Most surely eat of a tree of Zaqqoom,
[Q56:52] Most surely eat of a tree of Zaqqoom,
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:52) shall all eat from the Tree of
al-Zaqqum, *21
*21 For
the explanation of zaqqum, sec E.N. 34 of As-Saaffat.
فَمَالِئُونَ مِنْهَا الْبُطُونَ {56:53}
[Q56:53] Famaali‘oona minhal butoon.
[Q56:53] And fill (your) bellies with it;
[Q56:53] And fill (your) bellies with it;
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:53) filling your bellies with it;
فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ {56:54}
[Q56:54] Fashaariboona 'alaihi minal hameem.
[Q56:54] Then drink over it of boiling water;
[Q56:54] Then drink over it of boiling water;
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:54) and thereupon you shall drink
boiling water,
فَشَارِبُونَ شُرْبَ الْهِيمِ {56:55}
[Q56:55] Fashaariboona shurbal heem.
[Q56:55] And drink as drinks the thirsty camel.
[Q56:55] And drink as drinks the thirsty camel.
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:55) drinking it as thirsty camels
do.”
هَٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ {56:56}
[Q56:56] Haazaa nuzuluhum yawmad deen.
[Q56:56] This is their entertainment on the day of requital.
[Q56:56] This is their entertainment on the day of requital.
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(56:56) Thus shall they be entertained on
the Day of Recompense.
نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ {56:56}
[Q56:57] Nahnu khalaqnaakum falaw laa tusaddiqoon.
[Q56:57] We have created you, why do you not then assent?
[Q56:57] We have created you, why do you not then assent?
[Q56:57] Kamilah yang telah menciptakan kamu (dari tiada kepada ada wahai
golongan yang ingkar), maka ada baiknya kalau kamu percaya (akan kebangkitan
kamu hidup semula pada hari kiamat).
TO PROVE THE
EVOLUTIONARY PROCESS OF THE DEVELOPMENT OF THE LIFE
FROM PHYSICAL TO TRANSCENDENTAL the Qur’an refers to the process of
creation---the development
of a most intricate living being out of the most insignificant human seed (see Anam 6:2; Araf 7:12; Kahf 18:37; Hajj 22:5; Rum 30:20;
Muminum 23:12 to 16; Fatir 35:11 and Zumar 39:6).
____________________________________________________________________________________________________________________________________________________
(56:57) We have created you, *22 then why would you not confirm
it? *23
*22 The
arguments from here to verse 74 provide the reasoning to prove both the
doctrines of `Tauhid and of Hereafter rationally. For
it was there two basic doctrines of the Holy Prophet's teaching that the people
of Makkah were debating and objecting to at that time.
*23 That is, "Why don't you confine that We alone are your Lord and God and We have the power to create you once again?"
*23 That is, "Why don't you confine that We alone are your Lord and God and We have the power to create you once again?"
أَفَرَأَيْتُمْ مَا تُمْنُونَ {56:58}
[Q56:58] Afara‘aytum maa tumnoon.
[Q56:58] Have you considered the seed?
[Q56:58] Have you considered the seed?
[Q56:58] (Mengapa kamu masih berdegil?) Tidakkah kamu memikirkan keadaan air
mani yang kamu pancarkan (ke dalam rahim)?
(see commentary for verse 57)
____________________________________________________________________________________________________________________________________________________
(56:58) Did you ever consider the sperm
that you emit?
أَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ {56:59}
[Q56:59] 'A-antum takhluqoo nahooo am nahnul khaaliqoon.
[Q56:59] Is it you that create it or are We the creators?
[Q56:59] Is it you that create it or are We the creators?
(see commentary for verse 57)
____________________________________________________________________________________________________________________________________________________
(56:59) Do you create a child out of it,
or are We its creators? *24
*24 In
this brief sentence a very important question has been put before man. Apart
from aII other things in the world, if man only considers as to how he himself
has come into being, he can then neither have any doubts left about the
doctrine of Tauhid presented by the Qur'an nor about its doctrine of the
Hereafter. The process of man's own creation starts when the male has conveyed
his sperm to the womb of the female. But the question is: Has the sperm by
itself become endowed with the capability of producing a child, and necessarily
a human child? Or, has it been created by man himself, or, by another than God?
And, is it in the power of the man, or of the woman, or of another agency in
the world, to cause conception by this sperm? Then, who is responsible for the
gradual formation and development of the foetus in the mother's womb, its
shaping and moulding into a unique child, the provision in a particular
proportion of different mental and physical powers and qualities in each child,
so that it develops into a unique person, except One God? Has another than God
any role to play in this? Is it done by the parents themselves? Or, by a
doctor? Or, by the prophets of saints, who were themselves created in this very
way? Or, by the sun and the moon and the stars, which arc themselves subject to
a law? Or, by nature, which is devoid of any knowledge, wisdom, will and
authority? Then, is it also in the power of another than God to decide whether
the child is to be a boy or a girl? Whether it is to be beautiful or ugly,
strong or weak, blind and deaf and a cripple or soundbodied, intelligent or
stupid? Then, is it another than God who decides as to people of what calibre,
good or and are to be created in a particular nation at a particular time, who
would cause its rise or fall? If a person is not obdurate and stubborn, he will
himself realize that no rational answer can be given to these questions on the
basis of polytheism and atheism. Their rational answer is only one and it is
this Man is wholly and entirely the creation of God; and when the truth is
this, what right has this man, the creation of God, to claim freedom and
independence as against his Creator, or serve another beside Him?
As it is for Tauhid, so it is with regard to the Hereafter too. Man is created from a germ which cannot be seen without a powerful microscope. This gene combines in the darkness of the mother's body with the ovum (female germ) which is like itself an insignificant microscopic germ. Then by their combination a tiny living cell comes into being, which is the starting-point of human life. This cell also is too small to be seen without a microscope. Allah develops this insignificant cell in the mother's womb for nine months or so into a living human, and when its development and formation becomes complete, the mother's body itself pushes it out to raise a storm in the world. All human beings have been born into the world in this very way and are witnessing day and night this phenomenon of the birth of human beings like themselves. After this, only a foolish person could assert that the God Who is creating human beings in this way today would not be able to create the human beings created by Himself in some other way tomorrow.
As it is for Tauhid, so it is with regard to the Hereafter too. Man is created from a germ which cannot be seen without a powerful microscope. This gene combines in the darkness of the mother's body with the ovum (female germ) which is like itself an insignificant microscopic germ. Then by their combination a tiny living cell comes into being, which is the starting-point of human life. This cell also is too small to be seen without a microscope. Allah develops this insignificant cell in the mother's womb for nine months or so into a living human, and when its development and formation becomes complete, the mother's body itself pushes it out to raise a storm in the world. All human beings have been born into the world in this very way and are witnessing day and night this phenomenon of the birth of human beings like themselves. After this, only a foolish person could assert that the God Who is creating human beings in this way today would not be able to create the human beings created by Himself in some other way tomorrow.
نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ {56:60}
[Q56:60] Nahnu qaddarnaa baina kumul mawta wa maa
nahnu bimasbooqeen.
[Q56:60] We have ordained death among you and We are not to be overcome,
[Q56:60] We have ordained death among you and We are not to be overcome,
[Q56:60] Kamilah yang menentukan (dan menetapkan masa) kematian (tiap-tiap
seorang) di antara kamu dan Kami tidak sekali-kali dapat dikalahkan atau
dilemahkan;
THE
TIME BETWEEN LIFE AND DEATH IS THE RESPITE GIVEN TO MAN. Just as ALLAH (SWT) has
created life, so He has decreed death which is inevitable. IF HE CAN GIVE LIFE AND DEATH, He can give us other forms when this life
is over. The future life will be on a wholly
different plane not known to us.
____________________________________________________________________________________________________________________________________________________
(56:60) It is We Who ordained death upon
you *25 and We are not to be frustrated.
*25 That
is, "Like yow birth yow death too, is under Our control. We decide as to
who is to die in the mother's womb itself, who is to dic soon after birth, and
who is to die at a later stage. No power in the world can cause death to a
person before the time appointed for his death by Us, nor can keep him alive
after it even for a moment. The dying ones die in big hospitals even before the
eyes of eminent doctors; and the doctors themselves also die at their appointed
time. Never has anyone been able to know the time of death in advance, nor has
anyone been able to avert the approaching death, nor to find out as to how and
where and by what means will a certain person die."
عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا
تَعْلَمُونَ {56:61}
[Q56:61] 'Alaaa an
nubaddila amsaalakum wa nunshi'akum fee maa laa ta’lamoon.
[Q56:61] In order that We may bring in your place the likes of you and make you grow into what you know not.
[Q56:61] In order that We may bring in your place the likes of you and make you grow into what you know not.
[Q56:61] (Bahkan Kami berkuasa) menggantikan (kamu dengan) orang-orang yang
serupa kamu (tetapi tidak seperti bawaan kamu) dan berkuasa menciptakan kamu
dalam bentuk kejadian yang kamu tidak mengetahuinya.
(see commentary for verse 60)
____________________________________________________________________________________________________________________________________________________
(56:61) Had We so wished, nothing could
have hindered Us from replacing you by others like yourselves, or transforming
you into beings you know nothing about. *26
*26 That
is, "Just as We were not powerless to create you in your present form and
appearance, so also We are not powerless to change the method of your creation
and bring you into being in another form and shape with another set of
qualities and characteristics. Today the method We have adopted for your
creation is that conception takes place by your sperm then you arc gradually
form and developed in your mother's womb, and then you are brought out as a
child. This method of creation also has been devised by Us. But this is not the
only method apart from which We may not he knowing, or may not be able to
adopt, any other method. On the Day of Resurrection We can create you in the
form of the man of the same age at which you died. Today We have set one
particular mesure for your sight and hearing and other faculties. But this is
not the only measure that We have for man, which We may not have the power to
change. On the Day of Resurrection We shall change it absolutely; so much so
that you will be able to see and hear things which you cannot see and cannot
hear here. Today your skin and your limbs and your eyes do not possess the
power of speech. But, it is We Who have given the tongue the power of speech;
so We are not powerless to cause your every limb and every part of the skin of
yow body to speak by Our command on the Day of Resurrection. Today you live up
to a certain age and then die. Your this living and dying also is controlled by
a law ordained by Us. Tomorrow We can makr another law to control yow life
under which you may never die. Today you can endure punishment only to a
certain extent: you cannot survive if the punishment is increased beyond it.
This rule also has been made by Us. Tomorrow We can make another rule for you
Under which you will be able to suffer much severer punishments endlessly, and
death would not come to you even if you were given the severest torment. Today
you cannot imagine that an old man could return to youth, that he could never
become ill, that a young man could never be old, and, that he could stay young
for ever and ever. But youth here changes into old age according to the
biological laws made by Us. Tomorrow We can make some other laws for your life
under which every old man may become young as soon as he entered Paradise and
stay young and healthy eternally.
وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ {56:62}
[Q56:62] Wa laqad 'alimtumun nash atal oolaa falaw laa
tazakkaroon.
[Q56:62] And certainly you know the first growth, why do you not then mind?
[Q56:62] And certainly you know the first growth, why do you not then mind?
[Q56:62] Dan demi sesungguhnya, kamu telah sedia mengetahui tentang ciptaan diri
kamu kali pertama, maka ada baiknya kalau kamu mengambil ingatan (bahawa ALLAH
(SwT) yang telah menciptakan kamu dari tiada kepada ada, berkuasa membangkitkan
kamu hidup semula pada hari akhirat kelak).
IT IS
ASSERTED THAT THE LIFE IN THE UNKNOWN REALM IS COMPARABLE TO THE LIFE KNOWN TO
MAN therefore it is proved that man will have a conscious
awareness of the life known to him.
____________________________________________________________________________________________________________________________________________________
(56:62) You are well aware of the first
creation; then, do you learn no lesson from it? *27
*27 That
is, "You already know how you were created in the first instance, how the
sperm was transferred from the loins of the father by which you came into
being, how you were nourished in the mother's womb, which was no less dark than
the grave, and formed into a living human being, how an insignificant speak was
developed and endowed with the heart and brain, eyes and ears, and hands and
feet, and how it was blessed with the wonderful faculties of intellect and
sense, knowledge and wisdom, workmanship and inventiveness, etc. Is this
miracle in any way less wonderful than raising the dead back to life? And when
you are witnessing this wonderful miracle with your own eyes and are yourselves
a living evidence of it in the world, why don't you then learn the lesson that
the same God Who by His power is causing this miracle to take place day and
night, can also cause the miracle of life after death, Resurrection and Hell
and Heaven to take place by the same power?"
أَفَرَأَيْتُمْ مَا تَحْرُثُونَ {56:63}
[Q56:63] ‘Afara‘aytum maa tahrusoon.
[Q56:63] Have you considered what you sow?
[Q56:63] Have you considered what you sow?
THE REAL
CAUSE OF GROWTH, DEVELOPMENT AND CHANGES IS ALLAH (SWT). THOUGH THE ACTION IS ATTRIBUTED TO MAN BUT THE
EFFECT IS ALWAYS DUE TO ALLAH (SWT)'S ADMINISTRATION.
Innumerable bounties of nature are
made available to man by ALLAH (SWT)'s rahmaniyyat (grace).
The creation of fire which serves
many needs of man is a reminder. Seeing all these signs in nature and their symbolical meaning in the
spiritual world, man must turn to ALLAH (SWT), surrender to His will and carry
out His plan.
____________________________________________________________________________________________________________________________________________________
(56:63)
Have
you considered the seeds you till?
أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ {56:64}
[Q56:64] 'A-antum tazra'oonahooo am nahnuz zaari'oon.
[Q56:64] Is it you that cause it to grow, or are We the causers of growth?
[Q56:64] Is it you that cause it to grow, or are We the causers of growth?
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(56:64) Is it you or We Who make them
grow? *28
*28 The
above question drew the people's attention to the truth that they have been
developed and nourished by Allah Almighty and have come into being by His act
of creation. Now this second question draws their attention to this important
truth that the provisions which sustain them, are also created only by Allah
for them, as if to say: "Just as in your own creation human effort has
nothing more to do than that your father may cast the sperm in your mother, so
in the supply of the provisions for you also human effort has nothing more to
do than that the farmer should sow the seed in the soil. The land in which
cultivation is done, was not made by you. The power of growth to the soil was
not granted by you. The substances in it that become the means of your food are
not provided by you. The seed that you sow is not made capable for growth by
you. The capability in every seed that from it should sprout up the tree of the
same species of whose seed it is, has not been created by you. The process for
changing this cultivation into blooming crops that is working under the soil
and of arranging the required kind of weather and air and water above it dces
not owe anything in any way to your planning and skill. All this is the manifestation
of Allah's power and providence. Then, when you have come into being only by
His act of creation and are being sustained by His provision, how can you then
have the right to pose yourself as independent of Him, or save another than Him
as your deity? Although apparently this verse reasons out TauhId, yet if one
considers its theme a little more deeply, one finds in it the argument for the
Hereafter, too. The seed that is sown in the soil is by itself dead, but when
the farmer buries it under the soil, Allah infuses it with plant life, which
puts out sprouts and blooms into spring. Thus, these countless bodies are
rising from the dead in front of our eyes daily. Is this miracle in any way
loss wonderful so that a person may regard the other wonderful miracle of the
life hereafter, which is being foretold by the Qur'an, as impossible?
لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ {56:65}
[Q56:65] Law nashaaa'u laja'al naahu hutaaman fazaltum
tafakkahoon:
[Q56:65] If We pleased, We should have certainly made it broken down into pieces, then would you begin to lament:
[Q56:65] If We pleased, We should have certainly made it broken down into pieces, then would you begin to lament:
[Q56:65] Kalau Kami kehendaki, sudah tentu Kami akan jadikan tanaman itu kering
hancur (sebelum ia berbuah), maka dengan itu tinggALLAH (SwT) kamu dalam
keadaan hairan dan menyesal,
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(56:65) If We so wished, We could have
reduced your harvest to rubble, and you would have been left wonder-struck to
exclaim:
إِنَّا لَمُغْرَمُونَ {56:66}
[Q56:66] Innaa lamughramoon.
[Q56:66] Surely we are burdened with debt:
[Q56:66] Surely we are burdened with debt:
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(56:66) “We have been penalised;
بَلْ نَحْنُ مَحْرُومُونَ {56:67}
[Q56:67] Bal nahnu mahroomoon.
[Q56:67] Nay! We are deprived.
[Q56:67] Nay! We are deprived.
see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(56:67) nay; we have been undone!”
أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ {56:68}
[Q56:68] Afara‘aytumul maaa‘allazee tashraboon.
[Q56:68] Have you considered the water which you drink?
[Q56:68] Have you considered the water which you drink?
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(56:68) Did you cast a good look at the
water that you drink?
أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ
الْمُنْزِلُونَ {56:69}
[Q56:69] 'A-antum anzaltumoohu minal muzni am nahnul munziloon.
[Q56:69] Is it you that send it down from the clouds, or are We the senders?
[Q56:69] Is it you that send it down from the clouds, or are We the senders?
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(56:69) Is it you who brought it down
from the clouds or is it We Who brought it down? *29
*29 That
is, "We have not only made arrangements of satisfying your hunger, but
also of satisfying your thirst, This water that is even more essential for your
life than bread has been arranged by Us, not by you The seas in the earth have
boon created by Us. It is the heat of Our sun that causes their water to
evaporate, and it is Our winds that cause the vapours to rise. Then it is by
Our power and wisdom that the vapours collect and form into clouds. Then, by
Our command the clouds divide in a particular proportion and spread over
different regions of the earth so that the share of the water appointed for a
particular region, should reach it. And in the upper atmosphere also We bring
about the cool that causes the vapours to change back into water We have not
only brought you into being but are also busy making aII these arrangements for
your sustenance without which you could not survive at aII. Then, when the fact
is that you have come into being by Our act of creation, arc eating Our
provisions and drinking Our water, wherefrom have you got the right that you
should pose to be independent of Us and serve another beside Us? "
لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ {56:70}
[Q56:70] Law nashaaa'u ja'alnaahu ujaajan falaw laa tashkuroon.
[Q56:70] If We pleased, We would have made it salty; why do you not then give thanks?
[Q56:70] If We pleased, We would have made it salty; why do you not then give thanks?
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(56:70) If We had so pleased, We could
have made it bitter. *30 So why would you not give
thanks? *31
*30 In
this sentence an important manifestation of Allah's power and wisdom has been
pointed out. Among the wonderful properties that Allah has created in water one
property also is that no matter what different substances are dissolved in
water, when it changes into vapour under the effect of heat, it leaves behind
aII adulterations and evaporates only with its original and actual component
elements. Had it not possessed this property the dissolved substances also
would have evaporated along with the water vapours. In this case the vapours
that arise from the oceans would have contained the sea salt, which would have
made the soil saline and uncultivable wherever it rained. Then, neither could
man have survived by drinking that water, nor could it help grow any
vegetation. Now, can a man possessed of any common sense claim that this wise
property in water has come about by itself under some blind and deaf law of
nature? This characteristic by virtue of which sweet, pure water is distilled
from saltish seas and falls as rain, and then serves as a source of
water-supply and irrigation in the form of rivers, canals, springs and wells,
provides a clear proof of the fact that the Providence has endowed water with
this property thoughtfully and deliberately for the purpose that it may become
a means of sustenance for His creatures. The creatures that could be sustained
by salt water were created by Him in the sea and there they flourish and
multiply. But the creatures that He created on the land and in the air, stood
in need of sweet water for their sustenance and before making arrangement of
the rainfall for its supply He created this property in water that at
evaporation it should rise clear and free of everything dissolved in it.
*31 In other words, "Why do you commit this ingratitude in that some of you regard the rainfall as a favour of the gods, and some others think that the rising of the clouds from the sea and their raining as water is a natural cycle that is working by itself, and still others, while acknowledging it as a mercy and blessing of God, do not admit that God has any such right on them that they should bow to Him alone? How is it that while you derive so much benefit from this great blessing of Allah, in return you commit sins of disbelief and polytheism and disobedience of Him?"
*31 In other words, "Why do you commit this ingratitude in that some of you regard the rainfall as a favour of the gods, and some others think that the rising of the clouds from the sea and their raining as water is a natural cycle that is working by itself, and still others, while acknowledging it as a mercy and blessing of God, do not admit that God has any such right on them that they should bow to Him alone? How is it that while you derive so much benefit from this great blessing of Allah, in return you commit sins of disbelief and polytheism and disobedience of Him?"
أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ {56:71}
[Q56:71] ‘Afara‘aytumun naaral latee tooroon.
[Q56:71] Have you considered the fire which you strike?
[Q56:71] Have you considered the fire which you strike?
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(56:71)
Did
you consider the fire which you kindle?
أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ {56:72}
[Q56:72] 'A-antum anshaatum shajaratahaaa am nahnul munshi’oon.
[Q56:72] Is it you that produce the trees for it, or are We the producers?
[Q56:72] Is it you that produce the trees for it, or are We the producers?
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(56:72) Did you make its tree *32 grow or was it We Who made it
grow?
*32 The
tree here either implies the tree that supplies wood for lighting a fire, or
the trees of markh and 'afar, green sticks of which were struck one against the
other to produce sparks in ancient Arabia.
نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِلْمُقْوِينَ {56:73}
[Q56:73] Nahnu ja‘alnaahaa tazkira tanw wa mataa‘al lilmuqween.
[Q56:73] We have made it a reminder and an advantage for the wayfarers of the desert.
[Q56:73] We have made it a reminder and an advantage for the wayfarers of the desert.
[Q56:73] Kami jadikan api (yang tercetus dari kayu basah) itu sebagai peringatan
(bagi orang-orang yang lalaikan kebenaran hari akhirat) dan sebagai benda yang
memberi kesenangan kepada orang-orang musafir.
(see commentary for verse 63)
____________________________________________________________________________________________________________________________________________________
(56:73) We made it a reminder *33 and a provision for the
needy. *34
*33 Making
the fire "a means of remembrance" means; "The fire by virtue of
its quality of being kindled at, all times reminds man of his forgotten lesson
that without it human life could not be any different from animal life. Because
of the fire only did man learn to cook food for eating instead of eating it raw
like the animals, and then new and ever new avenues to industry and invention
went on opening up before him. Obviously, if God had not created the means of
kindling the fire and the substances that could be kindled, man's inventive
potentialities would have remained dormant. But the man has forgotten that his
Creator is a wise Sustainer, Who created him with human capabilities on the one
hand, and on the other, created such materials on the earth by which his these
capabilities could become active and operative. If he is not lost in
Heedlessness, the fire alone is enough to remind him of the favours and
bounties of his Creator, which he is so freely enjoying in the
world."
*34 The word muqwin in the original has been interpreted differently by the lexicographers. Some have taken it in the meaning of the travellers who have halted in the desert, some in the meaning of a hungry man, and some take it in the meaning of aII those who derive benefit from the fire, whether it is the benefit of cooking food or of light or of heat.
*34 The word muqwin in the original has been interpreted differently by the lexicographers. Some have taken it in the meaning of the travellers who have halted in the desert, some in the meaning of a hungry man, and some take it in the meaning of aII those who derive benefit from the fire, whether it is the benefit of cooking food or of light or of heat.
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ {56:74}
[Q56:74] Fasabbih bismi Rabbikal ‘Azeem.
[Q56:74] Therefore glorify the name of your Lord, the Great.
[Q56:74] Therefore glorify the name of your Lord, the Great.
[Q56:74] Oleh yang demikian (wahai orang yang lalai) bertasbihlah dengan memuji
nama Tuhanmu Yang Maha Besar (sebagai bersyukur akan nikmat-nikmatNya
itu).
(see commentary for verse 63)
___________________________________________________________________________________________________________________________________________________
(56:74) Glorify, then, (O Prophet), the
name of your Great Lord. *35
*35 That
is, "Mention His blessed name and proclaim that He is free from and far
above the defects and faults and weaknesses that the pagans and polytheists
ascribe to Him, and which underlie every creed of disbelief and every argument
that is presented by the deniers of the Hereafter."
SECTION 3
None toucheth the Qur’an but the purified ones
Qur’an is in the Book Hidden---None toucheth it but the pure
ones---Nearest to everyone is ALLAH (SWT) ---The virtious shall be rewarded and
the wicked shall be punished
فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ {56:75}
[Q56:75] Falaaa uqsimu bimmawaa qi‘innujoom,
[Q56:75] But nay! I swear by the falling of stars;
[Q56:75] But nay! I swear by the falling of stars;
AN OATH WHEN
PRONOUNCED BY ALLAH (SWT) means His calling to witness
some of the great and special objects of His creation to make an extraordinary
announcement.
THE
QUR’AN IS KARIM, WELL GUARDED IN
A HIDDEN BOOK, AND ONLY THE THOROUGHLY PURIFIED CAN ACHIEVE REAL CONTACT
WITH ITS TRUE MEANING; see verses 77 to 79.
____________________________________________________________________________________________________________________________________________________
(56:75) No! *36 I swear by the positions of the
stars –
*36 That
is, "The truth is not what you seem to think it is." Here, the use of
the word la (nay)
before swearing an oath by the Qur'an's being Allah's Revelation by itself
shows that the oath has been sworn to refute certain objections that the
disbelievers wen raising with regard to the Qur'an.
وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ {56:76}
[Q56:76] Wa innahoo laqasamul lawta'lamoona'azeem,
[Q56:76] And most surely it is a very great oath if you only knew;
[Q56:76] And most surely it is a very great oath if you only knew;
(see commentary for verse 75)
____________________________________________________________________________________________________________________________________________________
(56:76)
and
this is indeed a mighty oath, if only you knew –
إِنَّهُ لَقُرْآنٌ كَرِيمٌ {56:77}
[Q56:77] Innahoo la quraanun kareem,
[Q56:77] Most surely it is an honored Quran,
[Q56:77] Most surely it is an honored Quran,
[Q56:77] Bahawa sesungguhnya (yang dibacakan kepada kamu) itu ialah Al-Quran
yang mulia, (yang sentiasa memberi ajaran dan pimpinan),
All shades of meanings associated with the word
"karim"
are applicable. THE QUR’AN *GIVES OUT, *IMPARTS, *MAKES AVAILABLE OPEN HANDEDLY KNOWLEDGE, *JUSTICE, *MERCY, *AWARENESS OF LAWS MADE BY ALLAH (SWT), *RELATIONSHIP BETWEEN MAN AND ALLAH (SWT), AND *INTERRELATION AMONG
ALL THAT HAS BEEN CREATED, IN ALL DIRECTIONS, COVERING EVERY ASPECT AND
DIMENSION.
The ‘maknun’ (hidden, precious,
well-guarded) Qur’an in the ‘lawh mahfuz’ is
beyond the reach of earthly understanding, based upon empirical conclusions. ONLY the
thoroughly purified, mentioned in Azhab 33:33, come in contact
or achieve real contact with its true meaning (refer to Ali Imran 3:7),
sense, grasp
and handle (various meanings of the word mass) the real purport of the word of ALLAH
(SWT). Refer to the commentary of Ahzab 33:33.
THE QUR’AN is amidst the people, sent by the
beneficent Lord, to give guidance to whosever seeks it as promised in verse 29:69 of
Ankabut, but in the light of ‘hadith al thaqalayn’ the
HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) made it clearly known that UNLESS the seeker of guidance comes to his Ahlul Bayt, he will
not find it. Verse 78 says
that the Qur’an is treasured and
preserved in a well guarded book (maknun) implying that it is the recitation which is in
our hands, not the actual book.
1.
In support verses 43:3 and 4 of Zukhruf say: "Verily, We have made it an Arabic Quran that
you may haply understand. Verily it is in the mother (of the) book with Us, the
most exalted, full of wisdom."
2.
According to Shu ‘ara 26:192 to 194
it was sent down to the heart of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) through the trusted spirit.
3.
It was taught to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) by ALLAH (SWT) as per Najam 53:5.
4.
Ankabut 29:49 says that the Qur’an, a collection of clear or
manifest signs or verses, is treasured in the hearts of those who are endowed
with divine wisdom-the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his thoroughly purified Ahlul Bayt.
THEREFORE the well-guarded book preserved in
the ‘lawh mahfuz’ (also described in Anam 6:59) was known to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad),
AND from the heart of the HOLY PROPHET (ALLAHuma sali
ala Muhammad wa ala ali Muhammad) this
heavenly treasure was transferred to the twelve Imams of the Ahlul Bayt, the
thoroughly purified.
î According to Buruj 85:21 and 22 the Qur’an has a
pre-revealed existence in the ‘lawh mahfuz’ (the
preserved tablet).
î This existence is not material or
physical, knowable
to human senses.
î The nature of this
existence is spiritual and intellectual, so the word mass cannot refer to the
sense of touch. It implies intellectual grasp because the
inseparable pronoun in objective case (yamassuhu) either refers to the ‘maknun’
book or the Qur’an which is hidden in the ‘maknun’ book.
î The clause ‘la yamassuhu’ should
be taken as purely of indicative and not of imperative significance.
î If there is a tradition which prohibits impure
persons to touch the revealed version of the Qur’an, (it should be taken as
an imperative based on the indicative preposition as has been pointed out
in the commentary of Saffat 37:102 ---- Ibrahim
told Ismail his dream in an indicative form but Ismail treated the indicative
as imperative.
î The phrase ‘al mutahharun’ (the purified) does not refer
to those [1] who purify themselves by
a material purifying agent or [2] by embracing Islam.
In Abasa
80:13 to 16 and Bayyinah 98:2 and 3 this phrase has been used for
purifying the book by ALLAH (SWT) Himself. In Baqarah 2:25 it is used to describe the wives purified by ALLAH
(SWT).
î The physical touch is partial because the surface
of one thing touches the surface of another thing. In the case of intellectual touch THE KNOWER GRASPS THE KNOWN IN SUCH A WAY THAT THE
KNOWN, THE KNOWING AND THE KNOWER BECOME IDENTIFIABLE WITH EACH OTHER. IT IS A TOTAL TOUCH.
î As the term touch requires, the ‘toucher’ and
the touched should be of the same class, OTHERWISE the touch or grasp would be not possible.
TAKING INTO CONSIDERATION ALL THESE
ARGUMENTS, many
commentators have said that the word ‘mutahharun’ refers to the angels, accepting the
principle that touching of the Qur’an in its original state of "well
guarded tablet" is possible only if
the ‘toucher’ has been purified. [#] NOW IF the application of the
term is confined to the angels, [#] the superior status given to man by ALLAH
(SWT)--- He has appointed him as His vicegerent and commanded the angels to
prostrate before him (see commentary of Baqarah 2:30 to 39)--- [#] will be brought low which amounts to
rebellion against ALLAH (SWT); [#] PARTICULARLY
WHEN ALLAH (SWT) has thoroughly purified a group of human beings, the
Ahlul Bayt of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), by His will and command in verse 33:33 of Ahzab. These verses are
inseparably linked with Ahzab 33:33.
ON THE BASIS OF ALL THESE VERSES THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) JOINED THE
QUR’AN AND HIS AHLUL BAYT TOGETHER (SEE HADITH AL
THAQALAYN) SO THAT GUIDANCE,
MERCY AND KNOWLEDGE BE AVAILABLE TO MANKIND IN ALL AGES.
THE
QURAN AND SUNNAH, IN UNEQUIVOCAL TERMS, HAVE ASSERTED THE INFALLIBILITY OF THE AHLUL BAYT AS WELL
AS THE BOOK OF ALLAH (SWT)
____________________________________________________________________________________________________________________________________________________
(56:77) that this indeed is a noble
Qur’an, *37
*37 "The
positions of the stars": the positions and phases and orbits of the stars
and planets. The oath implies that just as the system of the celestial bodies
is firm and stable, so also is this Divine Word firm and stable. The same God
Who has coated that system has also sent down this Word. Just as there exists
perfect. consistency and harmony among the countless stars and planets found in
the countless galaxies of the Universe, whereas apparently they seem to be
scattered, so also this Book presents a perfectly consistent, and systematic
code of life in which detailed guidance has been given, on the basis of belief,
about morals, modes of worship, civilization and culture, economic and social
life, law and justice, peace and war, in short, about every aspect of human
life, and there is nothing out of harmony with the other, whereas this system
of thought has been expressed in scattered verses and discourses given on
different occasions. Then, just as the system of the heavens set and planned by
God is stable and unalterable, and does not ever admit of the slightest
variation, so also are the truths and instructions given, in this Book stable
and unalterable: no part of these can be changed or displaced in any way.
فِي كِتَابٍ مَكْنُونٍ {56:78}
[Q56:78] Fee kitaabim-maknoon,
[Q56:78] In a book that is protected
[Q56:78] In a book that is protected
(see commentary for verse 77)
____________________________________________________________________________________________________________________________________________________
(56:78) inscribed in a well-guarded
Book, *38
*38 This
implies the well-guarded Tablet (leuh-mahfuz).
For it the word Kitab maknun has
been used, which means a writing kept hidden, i.e. a writing that is
inaccessible to all. The Qur'an's having been inscribed in this well guarded
Book means that before its being sent down to the Holy Prophet (upon whom be
Allah's peace) it lay inscribed in the Divine Writ of Destiny in which three is
no possibility of any alteration or corruption taking place, for it is
inaccessible to every kind of creation. The Meaning of the Qur'an
لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ {56:79}
[Q56:79] Laa yamassuhooo ‘illal mutahharoon
[Q56:79] None shall touch it save the purified ones.
[Q56:79] None shall touch it save the purified ones.
(see commentary for verse 77)
____________________________________________________________________________________________________________________________________________________
(56:79) which none but the pure may
touch; *39
*39 This
is a refutation of the accusation that the disbelievers used to loud against
the Qur'an. They regarded the Holy Prophet as a sorcerer and asserted that he
was being inspired with the Word by the jinn and satans. An answer to it has
been given at several places in the Qur'an, e.g. in Surah Ash-Shu'ara', where
it has been said: "This (lucid Book)
has not been brought down by satans, nor does this work behove them, nor are
they able to do it. They have indeed been kept out of its hearing."
(vv. 210-212). The same theme has been expressed here, Saying: 'None but the purified can touch it." That
is to say "Not to speak of its being brought down by the satans, or its
being tampered within any way when it is being revealed, none but the pure angels
can come anywhere near it when it is being revealed from the well-guarded
Tablet (Lauh-mahfuz; : to the Prophet. " The word mutahharin
has been used for the angels in the sense that AIlah has kept them free of
every kind of impure feeling and desire. This same commentary of this verse has
been given by Anas bin Malik, Ibn 'Abbas, Sa'id bin Jubair, 'Ikrimah, Mujahid,
Qatadah, Abul 'Aliyah, Suddi, Dahhak and Ibn Zaid, and the same also fits in
with the context. For the context itself shows that after refuting the false
concepts of the Makkan disbelievers about Tauhid and the Hereafter, now their
false accusations against the Qur'an are being answered, and by swearing an
oath by the positions of the stars, it is being stated that the Qur'an is an
exalted Book, which is inscribed in the well-guarded Divine Writ, in which
there is no possibility of any interference by any creation, and it is revealed
to the Prophet in such a safe way that none but the pure angels can touch
it.
Some commentators have taken la in this verse in the sense of prohibition, and have interpreted the verse to mean: "None who is unclean should touch it." Although some other commentators take la in the sense of negation and interpret the verse to mean: "None but the clean and pure touch this Book," they express the opinion that this negation is a prohibition in the same way as the Holy Prophet's saying is a prohibition: "A Muslim is a brother of a Muslim: he does not treat him unjustly." Although in it, it has been said that a Muslim does not treat the other Muslim unjustly, you it enjoins that a Muslim is not to treat the other Muslim unjustly. Likewise, although in this verse it has been state that none but the clean and pure angels touch this Book, yet it enjoins that unless a person is purified, he should not touch it.
The fact, however, is that this commentary does not conform to the context of the verse. Independent of the context, one may take this meaning from its words, but if considered in the context in which the verse occurs, one does not see any ground for saying that "None is to touch this Book except the clean and purified people." For the addressees here are the disbelievers and they are being told, as if to say: `This Book has been sent down by Allah Lord of the worlds. THEREFORE, your suspicion that the satans inspire the Prophet with it, is wrong. "What could be the occasion here to emuciate the Shari'ah injunction that no one should touch it without purification? The most that one could say in this regard is that although this verse has not been sent down to enjoin this command, yet the context points out that just as only the purified (mutahharin) can touch this Book in the presence of AIIah, so in the world also the people who at least believe in its being Divine Word should avoid touching it in the impure and unclean state.
The following are the traditions that bear upon this subject:
(1) Imam Malik has related in Mu' atta this tradition on the authority of 'Abdullah bin Abi Bakr Muhammad bin 'Amr bin Hazm: "The written instructions that the Holy Prophet (upon whom be peace) had sent to the Yarnanite chiefs by the hand of 'Amr bin Hazm contained this instruction also: La yamass-ul Qur an a illa tahir-un. No one should touch the Qur'an except the pure one." This same thing has been related by Abu Da'ud from Imam Zuhri in the Traditions which are immediately traced to the Holy Prophet (marasil), saying that the writing that he had seen with Abu Bakr Muhammad bin 'Amr bin Hazm contained this instruction as well.
(2) The traditions from Hadrat 'Ali in which he says: 'Nothing prevented the Holy Prophet of AIlah from reciting the Qur'an but the state of uncleanness due to sexual intercourse." (Abu Da'ud, Nasa'i, Tirmidhi).
(3) The tradition of Ibn 'Umar in which he states: "The Holy Messenger of Allah said: The menstruating woman and the one who is unclean on account of sexual intercourse should not read any portion of the Qur'an." (Abu Da'ud. Tirmidhi).
(4) The tradition of Bukhari in which it has been said that the letter which the Holy Prophet (upon whom be peace) sent to Heraclius, the Roman emperor, also contained this verse of the Qur'an: Ya ahl al-Kitab-i to 'alau ila kalimat-in sawaa'un bainana wa baina-kum .. .
The views that have been related from the Holy Prophet's Companions and their immediate followers are as follows:
Salman, the Persian, saw no harm in reading the Qur'an without the ablutions, but even according to him touching the Qur'an with the hand in this state was not permissible. The same also was the view of Hadrat Sa`d bin Abi Waqqas and Hadrat 'Abdullah bin 'Umar. And Hadrat Hasan Basri and Ibrahim Nakha'i also regarded touching the Qur'an with the hand without the ablutions as disapproved, (AI-Jassas, Ahkam al-Qur an)). The same has been reported from 'Ata', Ta'us, Sha'bi and Qasim bin Muhammad also. (Ibn Qudamah, AI-Mughni). However, according to all of them, reading the Qur'an without touching it with the hand, or reciting it from memory, was permissible even without the ablutions.
Hadrat 'Umar, Hadrat 'Ali, Hadrat Hasan Basri. Hadrat Ibrahim Nakha'i and Imam Zuhri regarded reading the Qur'an in the state of uncleanness due to sexual intercourse and menstruation and bleeding after childbirth as disapproved. But Ibn 'Abbas held the view, and the same also was his practice, that one could recite from memory the portion of the Qur'an that one usually recited as one's daily practice. When Hadrat Sa'id bin al-Musayyab and Sa`id bin Jubair were asked about their view in this regard, they replied: "Is not the Qur'an preserved in the memory of such a person? What then is the harm in reciting it?" (AI-Mughni, .9l-Muhalla by Ibn Hazm).
THE FOLLOWING ARE THE VIEWPOINTS OF THE JURISTS ON THIS SUBJECT:
The Hanafi viewpoint has been explained by Imam `Ala-'uddin al-Kashani in his Bada I as-Sana i, thus "just as it is not permissible to offer the Prayer without the ablutions, so also it is not permissible to touch the Qur'an without the ablutions, However, if the Qur'an is in a cast or a cover, it may be touched." According to some jurists, the case or cover implies the binding, and according to others, the bag or the envelope or the wrapper in which the Qur'an is kept and can also be taken out. Likewise, the books of the commentary also should not be touched without the ablutions, nor anything else in which a Qur'anic verse may have been written. However, the books of Fiqh (Islamic Jurisprudence) may be touched although preferably they too may not be touched without the ablutions, for they also contain Qur'anic verses as part of argument and reasoning. Some Hanafi jurists hold the opinion that only that part of the Qur'an where the Text may have been written should not be touched without the ablutions. As for the margins there is no harm in touching it, whether they are blank or contain notes on the Text. The .correct thing, however, is that the margins also are a part of the Book and touching them amounts to touching the Book. As for reading the Qur'an, it is permissible without the ablutions." In Fatawa 'Alamgiri children have been made an exception from this rule. The Qur'an can be given in the children's hand for teaching purposes whether they are in the state of ablutions or not.
The Shafi'i viewpoint has been stated by Imam Nawawi in Al-Minhaj, thus, "As it is for the Prayer and the circumambulation of the Ka'bah, it is also forbidden to handle the Qur'an or to touch a leaf of it without the ablutions. Likewise, it is also forbidden to touch the binding of the Qur'an, and also a bag, or a bow containing the Qur'an, or a tablet on which a part of the Qur'an may have been written for instructional purposes. However, it is lawful to touch the baggage of a person containing the Qur'anic inscription. A child may touch the Qur'an without the ablutions, and a person without ablutions may turn over a leaf with a piece of wood, or something else, if he wants to read the Qur'an.
The Maliki position as stated in AI-Fiqh 'alal-Madhahib al- Arbah is: They concur with the other jurists in this that the state of ablutions is a prerequisite for touching the Qur'an, but in the matter of imparting instruction in the Qur'an they make both the teacher and the taught an exception from the rule, and allow even a menstruating woman to touch the Qur'an if she is engaged in learning or teaching it. Ibn Qadamah has cited in Al-Mughni this saying of Imam Malik: Although reading the Qur'an in the state of uncleanness due to sexual intercourse is forbidden, the woman who is discharging the menses is pemitted to read it, for she would forget her recitations if prohibited from reading the Qur'an for along time.
Some commentators have taken la in this verse in the sense of prohibition, and have interpreted the verse to mean: "None who is unclean should touch it." Although some other commentators take la in the sense of negation and interpret the verse to mean: "None but the clean and pure touch this Book," they express the opinion that this negation is a prohibition in the same way as the Holy Prophet's saying is a prohibition: "A Muslim is a brother of a Muslim: he does not treat him unjustly." Although in it, it has been said that a Muslim does not treat the other Muslim unjustly, you it enjoins that a Muslim is not to treat the other Muslim unjustly. Likewise, although in this verse it has been state that none but the clean and pure angels touch this Book, yet it enjoins that unless a person is purified, he should not touch it.
The fact, however, is that this commentary does not conform to the context of the verse. Independent of the context, one may take this meaning from its words, but if considered in the context in which the verse occurs, one does not see any ground for saying that "None is to touch this Book except the clean and purified people." For the addressees here are the disbelievers and they are being told, as if to say: `This Book has been sent down by Allah Lord of the worlds. THEREFORE, your suspicion that the satans inspire the Prophet with it, is wrong. "What could be the occasion here to emuciate the Shari'ah injunction that no one should touch it without purification? The most that one could say in this regard is that although this verse has not been sent down to enjoin this command, yet the context points out that just as only the purified (mutahharin) can touch this Book in the presence of AIIah, so in the world also the people who at least believe in its being Divine Word should avoid touching it in the impure and unclean state.
The following are the traditions that bear upon this subject:
(1) Imam Malik has related in Mu' atta this tradition on the authority of 'Abdullah bin Abi Bakr Muhammad bin 'Amr bin Hazm: "The written instructions that the Holy Prophet (upon whom be peace) had sent to the Yarnanite chiefs by the hand of 'Amr bin Hazm contained this instruction also: La yamass-ul Qur an a illa tahir-un. No one should touch the Qur'an except the pure one." This same thing has been related by Abu Da'ud from Imam Zuhri in the Traditions which are immediately traced to the Holy Prophet (marasil), saying that the writing that he had seen with Abu Bakr Muhammad bin 'Amr bin Hazm contained this instruction as well.
(2) The traditions from Hadrat 'Ali in which he says: 'Nothing prevented the Holy Prophet of AIlah from reciting the Qur'an but the state of uncleanness due to sexual intercourse." (Abu Da'ud, Nasa'i, Tirmidhi).
(3) The tradition of Ibn 'Umar in which he states: "The Holy Messenger of Allah said: The menstruating woman and the one who is unclean on account of sexual intercourse should not read any portion of the Qur'an." (Abu Da'ud. Tirmidhi).
(4) The tradition of Bukhari in which it has been said that the letter which the Holy Prophet (upon whom be peace) sent to Heraclius, the Roman emperor, also contained this verse of the Qur'an: Ya ahl al-Kitab-i to 'alau ila kalimat-in sawaa'un bainana wa baina-kum .. .
The views that have been related from the Holy Prophet's Companions and their immediate followers are as follows:
Salman, the Persian, saw no harm in reading the Qur'an without the ablutions, but even according to him touching the Qur'an with the hand in this state was not permissible. The same also was the view of Hadrat Sa`d bin Abi Waqqas and Hadrat 'Abdullah bin 'Umar. And Hadrat Hasan Basri and Ibrahim Nakha'i also regarded touching the Qur'an with the hand without the ablutions as disapproved, (AI-Jassas, Ahkam al-Qur an)). The same has been reported from 'Ata', Ta'us, Sha'bi and Qasim bin Muhammad also. (Ibn Qudamah, AI-Mughni). However, according to all of them, reading the Qur'an without touching it with the hand, or reciting it from memory, was permissible even without the ablutions.
Hadrat 'Umar, Hadrat 'Ali, Hadrat Hasan Basri. Hadrat Ibrahim Nakha'i and Imam Zuhri regarded reading the Qur'an in the state of uncleanness due to sexual intercourse and menstruation and bleeding after childbirth as disapproved. But Ibn 'Abbas held the view, and the same also was his practice, that one could recite from memory the portion of the Qur'an that one usually recited as one's daily practice. When Hadrat Sa'id bin al-Musayyab and Sa`id bin Jubair were asked about their view in this regard, they replied: "Is not the Qur'an preserved in the memory of such a person? What then is the harm in reciting it?" (AI-Mughni, .9l-Muhalla by Ibn Hazm).
THE FOLLOWING ARE THE VIEWPOINTS OF THE JURISTS ON THIS SUBJECT:
The Hanafi viewpoint has been explained by Imam `Ala-'uddin al-Kashani in his Bada I as-Sana i, thus "just as it is not permissible to offer the Prayer without the ablutions, so also it is not permissible to touch the Qur'an without the ablutions, However, if the Qur'an is in a cast or a cover, it may be touched." According to some jurists, the case or cover implies the binding, and according to others, the bag or the envelope or the wrapper in which the Qur'an is kept and can also be taken out. Likewise, the books of the commentary also should not be touched without the ablutions, nor anything else in which a Qur'anic verse may have been written. However, the books of Fiqh (Islamic Jurisprudence) may be touched although preferably they too may not be touched without the ablutions, for they also contain Qur'anic verses as part of argument and reasoning. Some Hanafi jurists hold the opinion that only that part of the Qur'an where the Text may have been written should not be touched without the ablutions. As for the margins there is no harm in touching it, whether they are blank or contain notes on the Text. The .correct thing, however, is that the margins also are a part of the Book and touching them amounts to touching the Book. As for reading the Qur'an, it is permissible without the ablutions." In Fatawa 'Alamgiri children have been made an exception from this rule. The Qur'an can be given in the children's hand for teaching purposes whether they are in the state of ablutions or not.
The Shafi'i viewpoint has been stated by Imam Nawawi in Al-Minhaj, thus, "As it is for the Prayer and the circumambulation of the Ka'bah, it is also forbidden to handle the Qur'an or to touch a leaf of it without the ablutions. Likewise, it is also forbidden to touch the binding of the Qur'an, and also a bag, or a bow containing the Qur'an, or a tablet on which a part of the Qur'an may have been written for instructional purposes. However, it is lawful to touch the baggage of a person containing the Qur'anic inscription. A child may touch the Qur'an without the ablutions, and a person without ablutions may turn over a leaf with a piece of wood, or something else, if he wants to read the Qur'an.
The Maliki position as stated in AI-Fiqh 'alal-Madhahib al- Arbah is: They concur with the other jurists in this that the state of ablutions is a prerequisite for touching the Qur'an, but in the matter of imparting instruction in the Qur'an they make both the teacher and the taught an exception from the rule, and allow even a menstruating woman to touch the Qur'an if she is engaged in learning or teaching it. Ibn Qadamah has cited in Al-Mughni this saying of Imam Malik: Although reading the Qur'an in the state of uncleanness due to sexual intercourse is forbidden, the woman who is discharging the menses is pemitted to read it, for she would forget her recitations if prohibited from reading the Qur'an for along time.
The Hanbali viewpoint
as stated by Ibn Qadamah is as follows: In the state of uncleanness due to
sexual intercourse and menstruation and bleeding after childbirth it is not
permissible to read the Qur'an or any complete verse of it. However, it is permissible
to recite bismillah, al-hamdu-lillah, etc. for although these also are parts of
one or the other verse, their recitation does not amount to recitation of the
Qur'an. As for handling the Qur'an, it is not permissible in any case without
the ablutions. However, one is not forbidden to touch a letter, or a book of
Fiqh, or some other writing containing a Qur'anic verse. Likewise, one may
handle even without the ablutions, something that contains the Qur'an. The
state of ablutions is also no pre-requisite for .handling the books of
exegesis. Furthermore, if a person who is not in the state of ablutions is
required to handle the Qur'an under an immediate need, he may do so after
purification with the dust (tayammum). " AI-Fiqh `alal-Madhahib a/-
`Arabah contains this ruling also of the Hanbali Fiqh: It is not right for the
children to handle the Qur'an without ablutions even when receiving instruction
in it, and it is the duty of their guardians to make them perform the ablutions
before they give the Qur'an to them.
The Zahiri viewpoint is that reading the Qur'an and handling it is permissible under all conditions, whether one is without the ablutions, or unclean due to sexual intercourse, or even if the woman is menstruating. Ibn Hazm has discussed this question fully in AI-Muhalla (vol. 1, pp. 77-84) and given arguments for the validity of this viewpoint and has concluded that none of the conditions laid down by the jurists for reading the Qur'an and handling it, is supported by the Qur'an and the Sunnah.
The Zahiri viewpoint is that reading the Qur'an and handling it is permissible under all conditions, whether one is without the ablutions, or unclean due to sexual intercourse, or even if the woman is menstruating. Ibn Hazm has discussed this question fully in AI-Muhalla (vol. 1, pp. 77-84) and given arguments for the validity of this viewpoint and has concluded that none of the conditions laid down by the jurists for reading the Qur'an and handling it, is supported by the Qur'an and the Sunnah.
تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ {56:80}
[Q56:80] Tanzeelum mir Rabbil‘aalameen.
[Q56:80] A revelation by the Lord of the worlds.
[Q56:80] A revelation by the Lord of the worlds.
THE
MESSAGE (THE QURAN) IS FROM ALLAH (SWT). No reasonable
man ignores it or treats it with contempt or refuses to follow its commandments save the obstinate
ignorant and the disbeliever.
____________________________________________________________________________________________________________________________________________________
(56:80) a revelation
from the Lord of the Universe.
أَفَبِهَٰذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ {56:81}
[Q56:81] Afabihaazal hadeesi antum mudhinoon.
[Q56:81] Do you then hold this announcement in contempt?
[Q56:81] Do you then hold this announcement in contempt?
[Q56:81] Patutkah kamu (wahai golongan yang kufur ingkar) bersikap sambil lewa
terhadap keterangan-keterangan Al-Quran ini?
(see commentary for verse 80)
____________________________________________________________________________________________________________________________________________________
(56:81) Do you, then, take this discourse
in light esteem, *40
*40 Literally, idhan (from which mudhinun of the Text is derived) means to treat something with
contempt, to deny its due importance, to regard it as unworthy of serious
attention, to hold it in light esteem.
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ {56:82}
[Q56:82] Wa taj'aloona rizqakum annakum tukkazziboon.
[Q56:82] And to give (it) the lie you make your means of subsistence.
[Q56:82] And to give (it) the lie you make your means of subsistence.
[Q56:82] Dan kamu jadikan sikap kamu mendustakannya (sebagai ganti) bahagian dan
nasib kamu (menerima dan bersyukur akan ajarannya)?
THE
WORST PUNISHMENT THE OPPONENTS OF THE REVELATION IMPOSE ON THEMSELVES IS THAT THEY LET FALSEHOOD AND CORRUPTION UPSET AND DESTROY THEIR DAY TO DAY LIFE.
____________________________________________________________________________________________________________________________________________________
(56:82) and your portion in it is simply
that you denounce it as false? *41
*41 In
his commentary of taj `aluna rizqa-kum, Imam Razi has expressed the view
that probably the word rizq
here means livelihood. Since the disbelieving Qaraish regarded the message of
the Qur'an as harmful to their economic interests and feared that if it
succeeded it would deprive them of their means of livelihood, the verse may
also mean this: "You have made the denial of this Qur'an a question of
your economic interests, and for you the question of the right and wrong is of
no consequence; the only thing of real importance in your sight is the bread
for the sake of which you would least hesitate to oppose the truth and adhere
to the falsehood. "
فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ {56:83}
[Q56:83] Falaw laa izaa balaghatil hulqoom,
[Q56:83] Why is it not then that when it (soul) comes up to the throat,
[Q56:83] Why is it not then that when it (soul) comes up to the throat,
[Q56:83] Maka alangkah eloknya kalau semasa (roh seseorang dari kamu yang hampir
mati) sampai ke kerongkongnya;
If man thinks
that life and death is not controlled by a supreme authority THEN he, as a conscious
being having independent existence, should demonstrate his control over life
and death, by bringing back the life after dying BUT he cannot do so as neither he is
independent nor has he authority.
____________________________________________________________________________________________________________________________________________________
(56:83)
Why,
then, when the soul leaps up to the throat,
وَأَنْتُمْ حِينَئِذٍ تَنْظُرُونَ {56:84}
[Q56:84] Wa antum heena'izin tanzuroon,
[Q56:84] And you at that time look on—
[Q56:84] And you at that time look on—
(see commentary for verse 83)
____________________________________________________________________________________________________________________________________________________
(56:84) the while you are helplessly
watching that he is on the verge of death,
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ {56:85}
[Q56:85] Wa nahnu aqrabu ilaihi minkum wa laakil laa tubsiroon -
[Q56:85] And We are nearer to it than you, but you do not see—
[Q56:85] And We are nearer to it than you, but you do not see—
(see commentary for verse 83)
____________________________________________________________________________________________________________________________________________________
(56:85) – at that
moment when We are closer to him than you, although you do not see (Us)
فَلَوْلَا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ {56:86}
[Q56:86] Falaw laa in kuntum ghira madeeneen,-
[Q56:86] Then why is it not-- if you are not held under authority—
[Q56:86] Then why is it not-- if you are not held under authority—
[Q56:86] Maka bukankah elok kalau kamu orang-orang yang tidak dikuasai (dan
tidak tunduk kepada kekuasaan Kami);
(see commentary for verse 83)
____________________________________________________________________________________________________________________________________________________
(56:86) if you are not subject to
anyone’s authority,
تَرْجِعُونَهَا إِنْ كُنْتُمْ صَادِقِينَ {56:87}
[Q56:87] Tarji'oonahaaa in kuntum saadiqeen?
[Q56:87] That you send it (not) back-- if you are truthful?
[Q56:87] That you send it (not) back-- if you are truthful?
[Q56:87] Kamu kembalikan roh itu (kepada keadaan sebelumnya) jika betul kamu
orang-orang yang benar?
(see commentary for verse 83)
____________________________________________________________________________________________________________________________________________________
(56:87) why are you then not able to
bring them back to life if you are truthful?
فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ {56:88}
[Q56:88] Fa ammaaa in kaana minal Muqarrabeena
[Q56:88] Then if he is one of those drawn nigh (to ALLAH (SWT),
[Q56:88] Then if he is one of those drawn nigh (to ALLAH (SWT),
Refer to the commentary of verses 7 to 56 in this Surah for the
certainty of RESURRECTION, JUDGEMENT, REWARD AND
PUNISHMENT.
____________________________________________________________________________________________________________________________________________________
(56:88)
So
if he is one of those who are near-stationed (to Allah),
فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ {56:89}
[Q56:89] Farawhunw-wa raihaa nunw-wa Jannatu Na’eem.
[Q56:89] Then happiness and bounty and a garden of bliss.
[Q56:89] Then happiness and bounty and a garden of bliss.
(see commentary for verse 88)
____________________________________________________________________________________________________________________________________________________
(56:89) then happiness and delight and
Gardens of Bliss are his.
وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ {56:90}
[Q56:90] Wa ammaaa in kaana min as haabil yameen,-
[Q56:90] And if he is one of those on the right hand,
[Q56:90] And if he is one of those on the right hand,
(see commentary for verse 88)
____________________________________________________________________________________________________________________________________________________
(56:90) And if he is one of the People on
the Right,
فَسَلَامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ {56:91}
[Q56:91] Fasalaamul laka min as haabil yameen.
[Q56:91] Then peace to you from those on the right hand.
[Q56:91] Then peace to you from those on the right hand.
[Q56:91] Maka (akan dikatakan kepadanya): Selamat sejahtera kepadamu, (kerana
engkau) dari puak kanan.
(see commentary for verse 88)
____________________________________________________________________________________________________________________________________________________
(56:91) he will be welcomed by the words:
“Peace to you” from the People on the Right.
وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ {56:92}
[Q56:92] Wa ammaaa in kaana minal mukazzibeenad daaalleen,
[Q56:92] And if he is one of the rejecters, the erring ones,
[Q56:92] And if he is one of the rejecters, the erring ones,
(see commentary for verse 88)
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(56:92) And if he is one of those who
give the lie (to this Message) and go astray,
فَنُزُلٌ مِنْ حَمِيمٍ {56:93}
[Q56:93] Fanuzulum min hameem -
[Q56:93] He shall have an entertainment of boiling water,
[Q56:93] He shall have an entertainment of boiling water,
(see commentary for verse 88)
____________________________________________________________________________________________________________________________________________________
(56:93) then he will be served boiling
water,
وَتَصْلِيَةُ جَحِيمٍ {56:94}
[Q56:94] Wa tasliyatu Jaheem.
[Q56:94] And burning in hell.
[Q56:94] And burning in hell.
(see commentary for verse 88)
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(56:94) and will be scorched by the Fire.
إِنَّ هَٰذَا لَهُوَ حَقُّ الْيَقِينِ {56:95}
[Q56:95] Inna haaza lahuwa haqqul yaqeen.
[Q56:95] Most surely this is a certain truth.
[Q56:95] Most surely this is a certain truth.
____________________________________________________________________________________________________________________________________________________
(56:95) That indeed is the absolute
truth.
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ {56:96}
[Q56:96] Fasabbih
bismi Rabbikal‘Azeem.
[Q56:96] Therefore glorify the name of your Lord, the Great.
[Q56:96] Therefore glorify the name of your Lord, the Great.
[Q56:96] Oleh itu, bertasbihlah dengan memuji nama Tuhanmu Yang Maha
Besar.
___________________________________________________________________________________________________________________________________________________
(56:96) So glorify the name of your Great
Lord. *42
*42 Hadrat
`Uqbah bin `Amir Juhni relates that when this verse was sent down the Holy
Prophet (upon whom be Allah's peace) commanded that the people put it in their
ruku`, i.e. they should recite Subhana Rabbi -yal-`Azim in
ruku ' position in the Prayer. And when the verse Sabbih-ismi-Rabbikal-A'la was
sent down, he enjoined that they put it in their sajdah, i.e. they should
recite Subhana Rabb-i -yal-Ala in
sajdah. (Musnad Ahmad, Abu Da'ud, Ibn Majah, Ibn Hibban, Hakim). This show that
even the most minor details of the procedure enjoined by the Holy Prophet (upon
whom be Allah's peace) for the Prayer are derived from the allusions given in
the Qur'an and pious, for they were most worthy and deserving of aII mankind.
Here also it was not said that the news was being given only abut those who
were believers among them. Then in the initial sentences also of this verse
itself the characteristics mentioned are of alI those people who were with the
Holy Prophet Muhammad (upon whom be Allah's peace and blessings). The words are
to the effect that aII the people who are with him have this and this quality
and characteristic. After this, suddenly in the last sentence there could be no
excuse to say that some of them were the believers and others were not.
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