SURAH (69) AL-HAQQAH (AYA 1 to 69)
Sura (69) AL-HAQQAH (The Inevitable) Aya 1 to 52 in
2 Sections
Revealed
at Makka
SECTION 1
The Inevitable
The coming of the Inevitable Day of Judgment described.
الْحَاقَّةُ {69:1}
[Q69:1] Al haaaqqah.
[Q69:1] The sure calamity!
[Q69:1] The sure calamity!
‘Al Haqqah’: the
inevitable, which shall surely come to pass; the state in which all falsehood and presence will vanish,
AND the absolute truth will be laid bare - the Day of Resurrection.
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(69:1) The indubitable
event! *1
*1 The word al-Haaqqah as used in the Text means
an event which has inevitably to take place and the occurrence of which in the
future is so certain as to admit of no doubt or suspicion. To use this word for
Resurrection and to begin the discourse with it by itself shows that the people
were denying its occurrence. They are being told: "That which you are
denying is inevitable: your denial will not prevent its occurrence."
مَا الْحَاقَّةُ {69:2}
[Q69:2] Mal haaaqqah.
[Q69:2] What is the sure calamity!
[Q69:2] What is the sure calamity!
THE
RESURRECTION IS A REALITY CERTAIN TO HAPPEN, so it has been
described ‘ashaqqul yaqin’ at several places
in the Qur’an. The
act of creation becomes meaningless if there is no accountability.
Refer to the commentary of the verses of Waqi-ah.
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(69:2) And what is that indubitable event?
وَمَا أَدْرَاكَ مَا الْحَاقَّةُ {69:3}
[Q69:3] Wa maaa ‘adraaka mal Haaaqqah.
[Q69:3] And what would make you realize what the sure calamity is!
[Q69:3] And what would make you realize what the sure calamity is!
[Q69:3] Dan apa jalannya
engkau dapat mengetahui tentang sifat dan keadaan saat yang tetap berlaku itu?
(Saat itu ialah hari kiamat).
(see commentary
for verse 2)
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(69:3) And what do you know what
that indubitable event is? *2
*2 These two questions, one after the other, have been put to
arouse the listeners, to make them understand the importance of the theme and
listen to what follows with full attention.
كَذَّبَتْ ثَمُودُ وَعَادٌ
بِالْقَارِعَةِ {69:4}
[Q69:4] Kazzabat samoodu wa 'Aadum bil qaari‘ah.
[Q69:4] Samood and Ad called the striking calamity a lie.
[Q69:4] Samood and Ad called the striking calamity a lie.
±
See commentary of Araf 7:65 to 79 and Hud 11:50 to
68 for the people of Ad and Thamud.
‘Qariah’ means "striking calamity", another
description of the Day of Judgement which the people of Ad and Thamud
belied. This word Qariah is also
the title of surah 101 (Al-Qari’ah).
The [1] people of Ad were destroyed by a
terrible blast of wind; and the [2] people of Thamud were destroyed by an
earthquake accompanying a terrible thunderstorm. The calamities were thorough.
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(69:4) The Thamud *3 and the Ad denied the (possibility of
a) sudden calamity, *4 calling it false.
*3 As the disbelievers of Makkah denied Resurrection and took
the news of its coming lightly, they have been warned at the outset, as if to
say: "Resurrection is inevitable: whether you believe in it; or not, it
will in any case take place. Then, they are told: "It is not a simple and
ordinary thing that a person accepts the news of the coming of an event, or
not, but it has a deep relationship with the morals of the nations and with
their future. The history of the nations, which lived before you, testifies
that the nation which refused to believe in the Hereafter and thought this
worldly life only to be the real life and denied that man would have ultimately
to render an account of his deeds before God, corrupted itself morally until
the punishment of God overtook it and eliminated it from the world."
*4 The word al-qari ah is derived from qar', which means to hammer, to beat, to knock and to strike one thing upon the other. This other word for Resurrection has been used to give an idea of its terror and dread.
*4 The word al-qari ah is derived from qar', which means to hammer, to beat, to knock and to strike one thing upon the other. This other word for Resurrection has been used to give an idea of its terror and dread.
فَأَمَّا ثَمُودُ فَأُهْلِكُوا
بِالطَّاغِيَةِ {69:5}
[Q69:5] Fa-ammaa Samoodu fauhlikoo
bittaaghiyah.
[Q69:5] Then as to Samood, they were destroyed by an excessively severe punishment.
[Q69:5] Then as to Samood, they were destroyed by an excessively severe punishment.
[Q69:5] Maka (masing-masing
menerima azab dunianya) - adapun Thamud (kaum Nabi Soleh), maka mereka telah
dibinasakan dengan (petir) yang melampau dahsyatnya.
(see commentary
for verse 4)
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(69:5) Then the Thamud were
destroyed by an awesome upheaval; *5
*5 In Surah Al-A'raf: 78, it has been called ar-rajfah (a terrible earthquake); in Surah Hud: 67 as-sayhah (a violent blast); in Surah Ha Mim As-Sajdah: 17, it has
been said: "They were overtaken by sa`iqa-tul-'adhab (a humiliating scourge); and here the same punishment has
been described as at-taghiyah (a violent catastrophe).
These words describe different aspects of the same calamity.
وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ
صَرْصَرٍ عَاتِيَةٍ {69:6}
[Q69:6] Wa ammaa 'Aadun fa uhlikoo
bireehin sarsarin ‘aatiyah:
[Q69:6] And as to Ad, they were destroyed by a roaring, violent blast.
[Q69:6] And as to Ad, they were destroyed by a roaring, violent blast.
[Q69:6] Adapun Aad (kaum Nabi
Hud), maka mereka telah dibinasakan dengan angin ribut yang kencang, yang
melampau kencangnya,
Ad’ the people who
defied the apostle ‘Hud’, who
were destroyed by a terrible violent blast of the wind see verses 7:65; 41:15-16 and 54:19.
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(69:6) and the Ad were destroyed
by a furiously raging wind-storm
سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ
وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ
أَعْجَازُ نَخْلٍ خَاوِيَةٍ {69:7}
[Q69:7] Sakhkharahaa 'alaihim sab'a la
yaalinw wa samaaniyata ayyaamin husooman fataral qawma feehaa sar'aa ka annahum
a'jaazu nakhlin khaawiyah.
[Q69:7] Which He made to prevail against them for seven nights and eight days unremittingly, so that you might have seen the people therein prostrate as if they were the trunks of hollow palms.
[Q69:7] Which He made to prevail against them for seven nights and eight days unremittingly, so that you might have seen the people therein prostrate as if they were the trunks of hollow palms.
[Q69:7] Yang diarahkannya
menyerang mereka tujuh malam lapan hari terus-menerus; (kalaulah engkau
menyaksikannya) maka engkau akan melihat kaum itu bergelimpangan mati, seolah-olah
mereka batang-batang pohon kurma yang (tumbang dan) lompang.
(see commentary
for verse 4)
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(69:7) which He let loose upon
them for seven nights and eight days in succession; so that (if you had been
there) you might have seen people lying prostrate, as though they were uprooted
trunks of hollowed palm trees.
فَهَلْ تَرَىٰ لَهُمْ مِنْ
بَاقِيَةٍ {69:8}
[Q69:8] Fahal taraa lahum mim baaqiyah.
[Q69:8] Do you then see of them one remaining?
[Q69:8] Do you then see of them one remaining?
Not one left alive---Even those who
took shelter under the underground cells, were blown out and killed.
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(69:8) Do you now see any trace
of them?
وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ
وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ {69:9}
[Q69:9] Wa jaaa'a Firawnu wa man
qablahoo wal mu'tafikaatu bilhaati‘ah.
[Q69:9] And Firon and those before him and the overthrown cities continuously committed sins.
[Q69:9] And Firon and those before him and the overthrown cities continuously committed sins.
[Q69:9] Dan (selain dari
mereka) datanglah Firaun dan orang-orang yang terdahulu daripadanya, serta
penduduk negeri-negeri yang telah ditunggang balikkan - dengan melakukan perkara-perkara
yang salah.
Pharaoh whose inordinate pride and being puffed up with power has
passed into a proverb. He defied the apostle
‘Moses’ and was
destroyed---see verses
103 and 107 of this Surah.
The cities overthrown are Sodom
and Gomorrah
which defied the preaching of the apostle ‘Lot’---they were
overturned---see verses 7:80-84 and 9:70.
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(69:9) Pharaoh and those before
him and the people of the overturned habitations *6 all engaged in the same great sin.
*6 The reference is to the towns and settlements of the people
of the Prophet Lot, about which it has been said in Surah Hud: 82 and AI-Hijr:
74: "We turned them upside down."
فَعَصَوْا رَسُولَ رَبِّهِمْ
فَأَخَذَهُمْ أَخْذَةً رَابِيَةً {69:10}
[Q69:10] Fa'ansaw Rasoola Rabbihim fa
akhazahum akhzatar raabiyah.
[Q69:10] And they disobeyed the Messenger of their Lord, so He punished them with a vehement punishment.
[Q69:10] And they disobeyed the Messenger of their Lord, so He punished them with a vehement punishment.
[Q69:10] Iaitu masing-masing
menderhaka kepada Rasul (yang diutuskan oleh) Tuhan mereka, lalu ALLAH (SwT)
menyeksa mereka dengan azab yang sentiasa bertambah.
(see commentary
for verse 9)
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(69:10) They did not follow the
Messenger of their Lord, and so He seized them with a severe grip.
إِنَّا لَمَّا طَغَى الْمَاءُ
حَمَلْنَاكُمْ فِي الْجَارِيَةِ {69:11}
[Q69:11] Innaa lammaa taghal maaa'u
hamalnaakum fil jaariyah.
[Q69:11] Surely We bore you up in the ship when the water rose high,
[Q69:11] Surely We bore you up in the ship when the water rose high,
[Q69:11] Sesungguhnya Kami, -
ketika air (banjir) melampaui hadnya (serta menenggelamkan gunung-ganang), -
telah mengangkut (serta menyelamatkan nenek moyang) kamu ke dalam bahtera Nabi
Nuh (yang bergerak laju pelayarannya).
See commentary of Araf 7:59 to 64
and Hud 11:25 to 49 for prophet Nuh and
the great flood.
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(69:11) Verily when the water
rose to great heights, *7 We bore you upon a floating vessel
(i.e. the Ark) *8
*7 The illusion is to the Deluge of the Prophet Noah, in which
a whole nation was drowned because of this very crime, and only those people
were saved, who had listened to and obeyed the Messenger of Allah.
*8 "We boarded you...", because the whole human race that exists today has descended from the people who were boarded in the Ark thousands of years ago and thus saved from the Deluge. It means: "You exist in the world today because in that Deluge Allah had caused only the infidels to be drowned and had saved the believers.
*8 "We boarded you...", because the whole human race that exists today has descended from the people who were boarded in the Ark thousands of years ago and thus saved from the Deluge. It means: "You exist in the world today because in that Deluge Allah had caused only the infidels to be drowned and had saved the believers.
لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً
وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ {69:12}
[Q69:12] Linaj'alahaa lakum tazki ratanw-wa ta'iyahaa
unzununw waa'iyah.
[Q69:12] So that We may make it a reminder to you, and that the retaining ear might retain it.
[Q69:12] So that We may make it a reminder to you, and that the retaining ear might retain it.
[Q69:12] (Kami lakukan yang demikian) untuk
Kami jadikan peristiwa itu satu pelajaran bagi kamu dan untuk didengar serta
diambil ingat oleh telinga (orang-orang) yang mahu menerima pengajaran.
WHAT HAPPENED TO THE PEOPLE OF NUH IS A REMINDER FOR ALL TIME. Evil meets with its punishment, BUT the good is saved by the mercy of ALLAH
(SWT).
There are people
who hear the words of guidance BUT
for want of will OR lack of
true faith do not retain them; BUT those who strive
to come nearest to ALLAH (SWT) and reach perfection in every good that ALLAH
(SWT) has described in the Qur’an, carefully preserve every word revealed by ALLAH
(SWT) and never let satanic
forces divert their attention from the right path.
Ë According to Tafsir al
Husayni, Hilyatul Awliya, Kashshaf, Thalabi, Ibn abi Hatim, Ibn
Marduwayh and Ibn Asakir the following saying of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) holds Ali as
the perfect example of retaining divine guidance:
"O Ali, ALLAH (SWT) has commanded me to keep you near me at all time.
I prayed to ALLAH (SWT) that your faculties of hearing and keeping in mind
should be so perfect that whatever wisdom and knowledge you receive from ALLAH
(SWT) and me is preserved in your heart and mind for ever. ALLAH (SWT) has
commanded me to tell you all that which He reveals to me."
It
was based on the strength of this divine gift that Ali on
the day of his departure from this world, though mortally wounded in the head,
by a strongly poisoned sword and the whole body having affected by it, said “Ask me whatever ye want to know, before ye lose
me!”
Ë This is one of the unique distinctions which Ali was blessed with and it was for this position of Ali that after the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), everyone resorted to Ali
for the solution of their problems, even Omar openly declared “Had not Ali been there, Omar would have perish.”
A REMINDER FOR THE
COMMON people who are forgetful and are a reservation in the minds of those who
retain and reserve the guidance they receive from ALLAH (SWT), without their
memory being interrupted. This is true of those persons who in the course of
their development and progress towards ALLAH (SWT), have never been diverted
from it, by devilish and temporal forces. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) pointing it to Ali as the true example of the
retaining ears confirm this.
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(69:12) so that We might make it
an instructive event for you, and retentive ears might preserve its
memory. *9
*9 "The retaining ears,": the ears which may hear
it consciously and take it in. Although the word ear has been used, it unplies
the hearers who may hear the event and always remember it, take heed from it,
and may never forget what dreadful fate the deniers of the Hereafter and the
disbelievers of the Messenger of God would ultimately suffer.
فَإِذَا نُفِخَ فِي الصُّورِ نَفْخَةٌ
وَاحِدَةٌ {69:13}
[Q69:13] Fa izaa nufikha fis soori
nafkhatunw waahidah,
[Q69:13] And when the trumpet is blown with a single blast,
[Q69:13] And when the trumpet is blown with a single blast,
This refers to the inevitable event, THE DAY OF THE FINAL JUDGMENT. THE WHOLE CREATION
WILL FIRST PASS THROUGH THE DESTRUCTION, TO BE
RAISED AGAIN TO ACCOUNT FOR EACH ONE’S FAITH AND CONDUCT. For the ‘first blast’
also refers to verses
6:74, 36:51, 39:68, 50:20, 54:8 and 78:18.
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(69:13) So *10 when the Trumpet is blown with a single
blast
*10 ,,,
وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ
فَدُكَّتَا دَكَّةً وَاحِدَةً {69:14}
[Q69:14] Wa humilatil ardu wal jibaalu
fadukkataa dakkatanw waahidah,
[Q69:14] And the earth and the mountains are borne away and crushed with a single crushing.
[Q69:14] And the earth and the mountains are borne away and crushed with a single crushing.
[Q69:14] Dan bumi serta
gunung-ganang diangkat (dari tempatnya) lalu dihancurkan keduanya dengan sekali
hancur,
The whole physical world
will pass away AND
A NEW ONE will be brought into being (verse 14:48).
The mountains which stand on the earth since its creation, with their hardness,
will be rendered into powder and blown into the atmosphere.
©
For what will happen on that day, to the earth and
the mountains, see verses 56:4-6.
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(69:14) and the earth and the
mountains are carried aloft and are crushed to bits at one stroke,
فَيَوْمَئِذٍ وَقَعَتِ
الْوَاقِعَةُ {69:15}
[Q69:15] Fa yawma'izinw waqa'atil waaqi‘ah,
[Q69:15] On that day shall the great event come to pass,
[Q69:15] On that day shall the great event come to pass,
(see commentary
for verse 13)
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(69:15) on that Day shall that
indubitable event come to pass;
وَانْشَقَّتِ السَّمَاءُ فَهِيَ
يَوْمَئِذٍ وَاهِيَةٌ {69:16}
[Q69:16] Wanshaqqatis samaaa'u fahiya
yawma 'izinw-waahiyah,
[Q69:16] And the heaven shall cleave asunder, so that on that day it shall be frail,
[Q69:16] And the heaven shall cleave asunder, so that on that day it shall be frail,
(see commentary
for verse 13)
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(69:16) when the sky will be rent
asunder, the grip holding it together having loosened on that Day,
وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ
وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ {69:17}
[Q69:17] Wal malaku 'alaaa arjaaa'ihaa;
wa yahmilu 'Arsha Rabbika fawqahum yawma'izin samaaniyah.
[Q69:17] And the angels shall be on the sides thereof; and above them eight shall bear on that day your Lord's power.
[Q69:17] And the angels shall be on the sides thereof; and above them eight shall bear on that day your Lord's power.
[Q69:17] Sedang
malaikat-malaikat (ditempatkan) mengawal segala penjurunya dan Arasy Tuhanmu
pada saat itu dipikul oleh lapan malaikat di atas malaikat-malaikat yang
mengawal itu.
The ‘Arsh’, i.e., the seat of the Mighty, Wisdom
and Authority of ALLAH (SWT), will
be borne by eight angels.
†
‘Angels’ representing THE VARIOUS ASPECTS OF THE
DIVINE ATTRIBUTES OF ALLAH (SWT). (see commentary of Zumar 39:75).
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(69:17) and the angels will stand
on the sides, with eight of them bearing aloft the Throne *11 of your Lord on that Day.
*11 This is an ambiguous
verse the meaning of which is difficult to determine We can neither know what
the Throne is nor can understand what will be the nature of the eight angels
upholding it on the Day of Resurrection. It
is, HOWEVER INCONCEIVABLE THAT Allah Almighty would be sitting on the Throne
and the eight angels would be upholding it along with Him The verse also
does not say that Allah at that time would be sitting on the Throne. Besides,
the conception of God that the Qur'an gives also prevents one from imagining
that the Being Who is free from physical existence as to body, direction and
place, should be residing some where and His creatures should sustain Him.
Therefore, pursuing any research to determine its meaning would be tantamount
to disbelief. However, one should
understand that in order to give an idea of AIIah Almighty's rule and
sovereignty, and of the matters associated with it, the same scene has been
depicted by the Qur'an as of worldly kingship and the same terms have been used
for it as are common for kingship and its accompaniments, to enable us to
understand matters pertaining to sovereignty of the universe to some extent
only by means of this very scene and terms. All this is meant to bring the real
Truth within human understanding; it is not, therefore, right to take it
literally.
يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ
مِنْكُمْ خَافِيَةٌ {69:18}
[Q69:18] Yawma'izin tu'radoona laa
takhfaa min kum khaafiyah.
[Q69:18] On that day you shall be exposed to view-- no secret of yours shall remain hidden.
[Q69:18] On that day you shall be exposed to view-- no secret of yours shall remain hidden.
[Q69:18] Pada hari itu, kamu
semua dihadapkan (untuk hitungan amal); tidak ada sesuatu pun yang tersembunyi
(kepada ALLAH (SwT)) dari perkara-perkara kamu yang tersembunyi.
Refer to Bani Israil 17:71 and (Surah 101) Waqi-ah for the people of the right hand who are described as those who are given their
record in their right hand on the Day of Judgment. The
righteous will rejoice that the faith he followed in the life of the world was
true. He will be happy in the garden of delight fully enjoying a life of
satisfaction and fulfillment, BECAUSE what Baqarah 2:110 says: "Whatever
good you send for your souls before you, you shall find it with ALLAH (SWT)" has to
be proved true.
It
will be a wholly new world of existence. "The days that are gone"
refer to the life of the world. Even
time and space will have no bearing, THEREFORE all phenomena conditioned by
time and space will disappear.
THE RIGHTEOUS are called the
‘Companions of the Right Hand’---see verses 56:27.
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(69:18) That will be the Day when you shall be
brought forth (before Allah) and no secret of yours shall remain hidden.
فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ
بِيَمِينِهِ فَيَقُولُ هَاؤُمُ اقْرَءُوا كِتَابِيَهْ {69:19}
[Q69:19] Fa ammaa man ootiya kitaabahoo
biyameenihee fa yaqoolu haaa'umuq ra'oo Kitaabiyah.
[Q69:19] Then as for him who is given his book in his right hand, he will say: Lo! Read my book:
[Q69:19] Then as for him who is given his book in his right hand, he will say: Lo! Read my book:
[Q69:19] Maka sesiapa yang
diberikan menerima Kitab amalnya dengan tangan kanannya, maka dia akan berkata
(dengan sukacitanya kepada sesiapa yang ada di sisinya): Nah! Bacalah kamu
Kitab amalku ini!
(see commentary
for verse 18)
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(69:19) On that Day, he whose
Record is given to him in his right hand *12 will say: “Lo! Read my Record! *13
*12 The record's being given
in the right hand will by itself show that the concerned person's account is
clear and settled and he is appearing in the Divine Court as a righteous man
and not as a culprit. It is probable that at the time the records are
distributed the righteous man himself will extend his right hand forward to
receive his record. For on account of the good treatment that he would have received
right from the moment of death till his appearance in the Plain of Assembly at
Resurrection, would have given him the satisfaction that he was there to be
blessed and not to be punished. At many a place in the Qur'an it has been
explicitly stated that right at death itself it becomes clear to every man
whether he is entering the next World in a blessed or wretched state. Then from
the moment of death till Resurrection the righteous man is treated like a guest
and the evil man as a culprit under custody. After this, froth the time the
second life starts on the Day of Resurrection, the condition and state of the
righteous is entirely different from the condition and state of the
disbelievers, hypocrites and culprits. (For details, see Al-Anfal: 50, An-Nahl:
28-32, Bani Isra'il: 97, Ta Ha: 102, 103, 124126, AI-Anbiya': 1-3, Al-Furgan:
24, An-Naml: 89, Saba: 51, Ya Sin: 26-27, AlMu'min 45-46, Muhammad: 27. Qaf:
19-23 and the corresponding Notes.
*13 That is, he will be overjoyed as soon as he receives his record and will show it to his companions. In Surah Al-lnshiqaq: 9, it has been said "He will return to his kinsfolk rejoicing."
*13 That is, he will be overjoyed as soon as he receives his record and will show it to his companions. In Surah Al-lnshiqaq: 9, it has been said "He will return to his kinsfolk rejoicing."
إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ
حِسَابِيَهْ {69:20}
[Q69:20] Innee zannantu annee mulaaqin
hisaabiyah.
[Q69:20] Surely I knew that I shall meet my account.
[Q69:20] Surely I knew that I shall meet my account.
[Q69:20] Sesungguhnya aku
telah mengetahui dengan yakin, bahawa aku akan menghadapi hitungan amalku (pada
hari yang ditentukan)!
(see commentary
for verse 18)
____________________________________________________________________________________________________________________________________________________
(69:20) Verily I was sure that I
would be handed over my account.” *14
*14 That is," He was
fortunate because he had been conscious of the Hereafter in the world and had
lived his life with the belief that he would have to appear before God one day
and render his account to Him.
فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ {69:21}
[Q69:21] Fahuwa fee 'eeshatir raadiyah,
[Q69:21] So he shall be in a life of pleasure,
[Q69:21] So he shall be in a life of pleasure,
(see commentary
for verse 18)
____________________________________________________________________________________________________________________________________________________
(69:21) Then he shall find
himself in a life of bliss;
فِي جَنَّةٍ عَالِيَةٍ {69:22}
[Q69:22] Fee jannnatin ‘aaliyah,
[Q69:22] In a lofty garden,
[Q69:22] In a lofty garden,
(see commentary
for verse 18)
____________________________________________________________________________________________________________________________________________________
(69:22) in a lofty Garden
قُطُوفُهَا دَانِيَةٌ {69:23}
[Q69:23] Qutoofuhaa daaniyah.
[Q69:23] The fruits of which are near at hand:
[Q69:23] The fruits of which are near at hand:
There will not
be the least difficulty or hindrance in the enjoyment of the bounties in the
heaven. Fruits in bunches will
be hanging low within the reach of everyone.
© ALL
THE DESCRIPTIONS OF THE HEAVENLY BLISS, GIVEN IN THE QUR’AN, ARE FIGURATIVE.
____________________________________________________________________________________________________________________________________________________
(69:23) the clusters of whose fruit will be
hanging low to be within reach (of the inmates of Paradise).
كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا
أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ {69:24}
[Q69:24] Kuloo washraboo haneee'am bimaaa
aslaftum fil ayyaamil khaliyah.
[Q69:24] Eat and drink pleasantly for what you did beforehand in the days gone by.
[Q69:24] Eat and drink pleasantly for what you did beforehand in the days gone by.
[Q69:24] (Masing-masing
dipersilakan menikmatinya dengan dikatakan): Makan dan minumlah kamu makanan
dan minuman sebagai nikmat yang lazat dan baik kesudahannya, dengan sebab
(amal-amal soleh) yang telah kamu kerjakan pada masa yang lalu (di
dunia)!
Ì EVERYBODY WILL BE JUSTLY REPAID FOR HIS DEEDS IN THIS LIFE see verse 2:110.
The days gone by are referred to the life in this world for then the world
be wholly new. This earth and the heaven would have been changed. See verse 14:48.
There would not be the
present conception or the realisation of even the time and the space.
The address ‘Eat and
drink’ will be
particularly to those righteous ones, who
in this life, in the way of the Lord, suffered hunger and thirst and fasted to
please the Lord.
____________________________________________________________________________________________________________________________________________________
(69:24) (They will be told): “Eat and drink
with good cheer as a reward for the good deeds you did in the days that have
passed by.”
وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ
بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ {69:25}
[Q69:25] Wa ammaa man ootiya kitaabahoo
bishimaalihee fa yaqoolu yaalaitanee lam oota Kitaabiyah.
[Q69:25] And as for him who is given his book in his left hand he shall say: O would that my book had never been given me:
[Q69:25] And as for him who is given his book in his left hand he shall say: O would that my book had never been given me:
[Q69:25] Adapun orang yang
diberikan menerima Kitab amalnya dengan tangan kirinya, maka dia akan berkata
(dengan sesalnya): Alangkah baiknya kalau aku tidak diberikan Kitab
amalku,
THE UNJUST, whose record will be in their left hand, will be in terrible agony when they would recall
their past. Their memory would itself be a grievous punishment.
Ü The
death is but a transition into a new world. Refer to the commentary of Mulk 67:2. They would wish
that "that death" should have been the end of all things, but
it will not be.
THE EFFECTS OF
SINNING PUNISH THE SINNER IN HIS OWN LIFETIME. [1] He loses
his spiritual liberty, and [2] becomes
a slave to passion, *prejudice, *envy, *hatred
AND *all types of evil. He
runs after his own lusts and worship them, ignoring ALLAH
(SWT) who is the source AND cause of all good. NOT ONLY do they
not help those in need, BUT HINDER others from doing so. THEY WILL NEITHER HAVE FRIEND NOR HELP IN THE
HEREAFTER. They will have only pus of corruption and injustice, they had spread
and perpetrated in the earth, to feed themselves.
IT IS
THE TENDENCY OF EVIL-DOERS THAT WHEN THEY SUFFER THE CONSEQUENCES OF THEIR EVIL
DEEDS, THEY CURSE THE CIRCUMSTANCES AND CANVASSERS THROUGH WHOM THEY CAME TO
KNOW ABOUT EVIL.
The consequences of sin grow and extend and become a long chain that
holds the sinner in abject disgrace.
v Seventy, as seven in Baqarah 2:29 (see its commentary), implies an indefinitely
large number.
v Also refer to the
commentary of Hijr
15:44. Number seven has
been referred to in the Quran at many places.
____________________________________________________________________________________________________________________________________________________
(69:25) As for him whose Record
will be given to him in his left hand, *15 he will exclaim: “Would that I had
never been given my Record, *16
*15 In Surah Al-Inshiqaq it
has been said: "And the one whose
record is given him behind his back..." Probably it will be like this:
As the culprit would already be knowing that he was a culprit, and would be
aware of what his record contained, he would dejectedly extend his left hand forward
to receive it, and then would immediately hide it behind his back so that no
one else saw what he had received.
*16 That is, "I should not have been given this record in the Plain of Assembly and thus publicly disgraced before all mankind, but should have been awarded secretly whatever punishment I deserved.
*16 That is, "I should not have been given this record in the Plain of Assembly and thus publicly disgraced before all mankind, but should have been awarded secretly whatever punishment I deserved.
وَلَمْ أَدْرِ مَا حِسَابِيَهْ {69:26}
[Q69:26] Wa lam adri maa hisaabiyah.
[Q69:26] And I had not known what my account was:
[Q69:26] And I had not known what my account was:
(see commentary
for verse 25)
____________________________________________________________________________________________________________________________________________________
(69:26) and had not known my
account. *17
*17 That is, "I should
not have been told what I had done in the world." Another meaning of this
verse also can be: "I never knew what an account was: I never had imagined
that one day I would also have to render my account and that all my deeds would
be presented before me."
يَا لَيْتَهَا كَانَتِ
الْقَاضِيَةَ {69:27}
[Q69:27] Yaa laitahaa kaanatil qaadiyah.
[Q69:27] O would that it had made an end (of me):
[Q69:27] O would that it had made an end (of me):
[Q69:27] Alangkah baiknya
kalau kematianku di dunia dahulu, menjadi kematian pemutus (yang menamatkan
kesudahanku, tidak dibangkitkan lagi);
THEY WOULD WISH DEATH TO HAVE BEEN AN END OF THE WORLD AND their life in it,
BUT to their disappointment death was only a transition to a new world, in a new state of reality and the actual realisation.
THIS HAS
ALWAYS BEEN THE TENDENCY OF THE EVIL DOERS WHEN THEY FACE THE
CONSEQUENCE OF THEIR OWN MISDEEDS THEY WISHED THAT THEY HAD NOT BEEN IN THE
KNOW OF IT.
____________________________________________________________________________________________________________________________________________________
(69:27) Oh! Would that the death
that came to me in the world had made an end of me! *18
*18 That is, "I should
have become extinct after death in the world and should have experienced no
other life after death."
مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ {69:28}
[Q69:28] Maaa aghnaa 'annee maaliyah
[Q69:28] My wealth has availed me nothing:
(see commentary
for verse 25)
____________________________________________________________________________________________________________________________________________________
(69:28) My riches have not
availed me,
هَلَكَ عَنِّي سُلْطَانِيَهْ {69:29}
[Q69:29] Halaka 'annee sultaaniyah.
[Q69:29] My authority is gone away from me.
[Q69:29] My authority is gone away from me.
Every soul would have lost [1] hold on itself and [2] the power and [3] authority, AS A WHOLE, WOULD BE ONLY OF ALLAH (SWT) AND NONE ELSE.
HE WOULD BE THE ONLY KING, THE MASTER, THE LORD OF THE DAY (see verse 1:3)
____________________________________________________________________________________________________________________________________________________
(69:29) and my authority has
vanished.” *19
*19 The word sultan of the Text is used both for an argument and for power and
authority. If it is taken in the sense of an argument, the meaning would be:
"The arguments that I used to give would not work here: here, I have no
argument which 1 can present in self-defence." And if it is taken in the
sense of power, it would imply: "The power of which I was so proud in the
world is no more: I have no army here and there is none to obey me: I stand as
a miserable, helpless creature, who can do nothing to defend
himself."
خُذُوهُ فَغُلُّوهُ {69:30}
[Q69:30] Khuzoohu faghullooh,
[Q69:30] Lay hold on him, then put a chain on him,
[Q69:30] Lay hold on him, then put a chain on him,
[Q69:30] (Lalu diperintahkan
malaikat penjaga Neraka): Tangkaplah orang yang berdosa itu serta belenggulah
dia,
(see commentary
for verse 25)
____________________________________________________________________________________________________________________________________________________
(69:30) (A command will be
issued): “Seize him and shackle him,
ثُمَّ الْجَحِيمَ صَلُّوهُ {69:31}
[Q69:31] Summal jaheema sallooh,
[Q69:31] Then cast him into the burning fire,
[Q69:31] Then cast him into the burning fire,
(see commentary
for verse 25)
____________________________________________________________________________________________________________________________________________________
(69:31) then cast him in the
Fire,
ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا
سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ {69:32}
[Q69:32] Summa fee
silsilatin zar'uhaa sab'oona ziraa'an faslukooh.
[Q69:32] Then thrust him into a chain the length of which is seventy cubits.
[Q69:32] Then thrust him into a chain the length of which is seventy cubits.
[Q69:32] Selain dari itu,
masukkanlah dia dalam (lingkaran) rantai besi yang ukuran panjangnya tujuh
puluh hasta, (dengan membelitkannya ke badannya)!
¥
‘Seventy Cubits’ represent
the enormity of the size and the weight and grievous nature of it.
Qur’an has a special
reference to the number seven and its
multiples, particularly in reference to the several stages or the
aspects of hell as it is said. The
justification for that is the [1] five external AND
[2] two internal senses through
which the devilish temptations are effected---see note on Hell (verse 15:43-44).
____________________________________________________________________________________________________________________________________________________
(69:32) then fasten him with a chain, seventy
cubits long.
إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ
الْعَظِيمِ {69:33}
[Q69:33] Innahoo kaana laa yu'minubiLLaahil
'Azeem,
[Q69:33] Surely he did not believe in ALLAH (SwT), the Great,
[Q69:33] Surely he did not believe in ALLAH (SwT), the Great,
(see commentary
for verse 25)
____________________________________________________________________________________________________________________________________________________
(69:33) He would not believe in
Allah, the Most Great;
وَلَا يَحُضُّ عَلَىٰ طَعَامِ
الْمِسْكِينِ {69:34}
[Q69:34] wa laa yahuddu 'alaa ta'aamil miskeen.
[Q69:34] Nor did he urge the feeding of the poor.
[Q69:34] Nor did he urge the feeding of the poor.
[Q69:34] Dan dia juga tidak
menggalakkan (dirinya dan orang lain) memberi makanan (yang berhak diterima
oleh) orang miskin.
THE EXPRESSION INCLUDES
OBSTRUCTING OR
PREVENTING THE DISPENSATION OF THE POOR-RATE ‘ZAKAT’ AND ‘KHUMS’ AND THE ‘ALMS’ TO THE POOR. NOT FELT AS NECESSARY---indicates the sympathy of the needy and service to them here, is of no
avail in the hereafter.
____________________________________________________________________________________________________________________________________________________
(69:34) nor would he urge the
feeding of the poor. *20
*20 That is, not to speak of
feeding a poor man himself, he did not even like to say others that they should
feed the hungry."
فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا
حَمِيمٌ {69:35}
[Q69:35] Falaysa lahul yawma haahunaa hameem,
[Q69:35] Therefore he has not here today a true friend,
[Q69:35] Therefore he has not here today a true friend,
[Q69:35] Maka pada hari ini,
tidak ada baginya di sini (seorangpun dari) kaum kerabat serta sahabat handai
(yang dapat menolongnya),
(see commentary for verse 25)
(69:35) Today he has been left
here friendless;
وَلَا طَعَامٌ إِلَّا مِنْ
غِسْلِينٍ {69:36}
[Q69:36] Wa laa ta'aamun illaa min gisleen,
[Q69:36] Nor any food except refuse,
[Q69:36] Nor any food except refuse,
(see commentary
for verse 25)
____________________________________________________________________________________________________________________________________________________
(69:36) and has no food except
the filth from the washing of wounds,
لَا يَأْكُلُهُ إِلَّا
الْخَاطِئُونَ {69:37}
[Q69:37] Laa yakuluhooo ‘illal khaati‘oon.
[Q69:37] Which none but the wrongdoers eat.
[Q69:37] Which none but the wrongdoers eat.
(see commentary for verse 25)
___________________________________________________________________________________________________________________________________________________
(69:37) which only the sinners
will eat.”
SECTION 2
The Prophet and the Qur’an Testified
Testified that the Prophet is one, the most honoured with ALLAH (SWT),
and not any poet and the Qur’an is a Reminder for the Pious ones.
فَلَا أُقْسِمُ بِمَا
تُبْصِرُونَ {69:38}
[Q69:38] Falaaa uqsimu bimaa tubsiroon
[Q69:38] But nay! I swear by that which you see,
[Q69:38] But nay! I swear by that which you see,
____________________________________________________________________________________________________________________________________________________
(69:38) But no; *21 I swear by what you see,
*21 That is, the truth is not
as you think it to be.
وَمَا لَا تُبْصِرُونَ {69:39}
[Q69:39] Wa maa laa tubsiroon,
[Q69:39] And that which you do not see.
[Q69:39] And that which you do not see.
(see commentary
for verse 38)
____________________________________________________________________________________________________________________________________________________
(69:39) and by what you do not
see,
إِنَّهُ لَقَوْلُ رَسُولٍ
كَرِيمٍ {69:40}
[Q69:40] Innahoo laqawlu Rasoulin kareem;
[Q69:40] Most surely, it is the Word brought by an honored Messenger,
[Q69:40] Most surely, it is the Word brought by an honored Messenger,
[Q69:40] Bahawa sesungguhnya
Al-Quran itu ialah (wahyu dari Kami) yang disampaikan oleh Rasul yang mulia.
THE HOLY QUR’AN
IS THE UTTERANCE OF THE WORD OF ALLAH (SWT) BY
THE HOLY PROPHET (ALLAHuma sali ala
Muhammad wa ala ali Muhammad), who is ALLAH (SWT)’s Honoured one.
____________________________________________________________________________________________________________________________________________________
(69:40) that this is the speech
of an honourable Messenger, *22
*22 Here, "an
honourable Messenger" implies the Holy Prophet Muhammad (upon whom be
Allah's peace and blessings) and in Surah At-Takvir: 19. the angel Gabriel
(peace be on him), the argument being that after describing the Qur'an as the
Word of an honourable Messenger, it has been said: "It is not the word of
a poet ... nor of a soothsayer," and obviously the disbelievers of Makkah
branded the Holy Prophet Muhammad (upon whom be Allah's peace and blessings)
and not Gabriel as a poet and soothsayer. On the contrary, in Surah At-Takvir,
after describing the Qur'an as the word of "a noble messenger" it has
been said: "That Messenger has great power, and has high ranks with the
Owner of the Throne: there he is obeyed and held as trustworthy ... And
Muhammad (upon whom be Allah's peace and blessings) has seen him on the bright
horizon." (vv. 20-23). Almost the same thing has been stated in An-Najm:
5-10 about Gabriel. Here, the question arises; In what sense has the Qur'an
been described as the Word of Muhammad (upon whom be Allah's peace and
blessings! and of Gabriel? The answer is: the people were hearing it being
recited by the tongue of the Holy Prophet and the Holy Prophet by the tongue of
Gabriel. Thereupon, in one way it was the word of the Holy Prophet and in
another way of Gabriel, but a little below it has been explicitly stated:
"It is indeed a Revelation from the Lord of the worlds,' which is being
presented before Muhammad (upon whom be Allah's peace and blessings) by, the
tongue of Gabriel (peace he on him) and before the people by the tongue of
Muhammad (upon whom be Allah's peace and blessings). The word Messenger itself points to the truth that the Word belongs to
neither of them but they have presented it as Messengers of the One Who has
sent it down.
وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ
قَلِيلًا مَا تُؤْمِنُونَ {69:41}
[Q69:41] Wa ma huwa biqawli shaa'ir;
qaleelam maa tu’minoon.
[Q69:41] And it is not the word of a poet; little is it that you believe;
[Q69:41] And it is not the word of a poet; little is it that you believe;
[Q69:41] Dan bukanlah Al-Quran
itu perkataan seorang penyair (sebagaimana yang kamu dakwakan. Tetapi sayang!)
amatlah sedikit kamu beriman.
(see commentary
for verse 38)
____________________________________________________________________________________________________________________________________________________
(69:41) not the speech of a poet.
Little do you believe! *23
*23 One meaning of
"little it is that you believe", according to Arabic idiom, can be:
"You do not believe it at all." Another meaning also can be:
"Hearing the Qur'an your heart sometimes itself cries out: 'This cannot be
mortal word'. Yet you behave stubbornly and refuse to believe in it.
وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَا
تَذَكَّرُونَ {69:42}
[Q69:42] Wa laa biqawli kaahin; qaleelam
maa tazakkaroon.
[Q69:42] Nor the word of a soothsayer; little is it that you mind.
[Q69:42] Nor the word of a soothsayer; little is it that you mind.
[Q69:42] Dan juga bukanlah
Al-Quran itu perkataan seorang pawang (sebagaimana yang kamu katakan. Tetapi
sayang!) amatlah sedikit kamu mengambil peringatan.
(see commentary
for verse 38)
____________________________________________________________________________________________________________________________________________________
(69:42) Nor is this the speech of
a soothsayer. Little do you reflect!
تَنْزِيلٌ مِنْ رَبِّ
الْعَالَمِينَ {69:43}
[Q69:43] Tanzeelum mir Rabbil ‘Aalameen.
[Q69:43] It is a revelation from the Lord of the worlds.
[Q69:43] It is a revelation from the Lord of the worlds.
(see commentary
for verse 38)
____________________________________________________________________________________________________________________________________________________
(69:43) It has been revealed by
the Lord of the Universe. *24
*24 In short: "I swear
by whatever you see and by whatever you do not see that this Qur'an is not the
word of a poet or a soothsayer, but it is a Revelation from the Lord of the
worlds, which is being presented by the Messenger who is noble and
gentle." Let us now consider in what sense this oath has been sworn. That
which was visible to the people was:-
(1) This Word was being presented by a person who being noble and gentle was not hidden from anybody in the society of Makkah. Everyone knew that he was the best man of their nation in conduct. It could not be expected of such a man that he would forge a lie and attribute it to Allah, Lord of the worlds.
(2) They also saw clearly that he had no selfish motive in presenting that word before the people, but had rather sacrificed all His personal interests to it: had ruined his business, had abandoned every ease and comfort, was being cursed and abused by the same people who had shown him the highest veneration and esteem and had caused even his family and children to be subjected to these agonies besides himself. A person having selfish motives could not have submitted himself to such tribulations.
(3) They could also see that the lives of the people in their own society, who believed in him, underwent a sudden transformation. The word of no poet or soothsayer has been known to have brought about such a wonderful moral change in the people that his follower should become ready to face every hardship and bear up against every persecution for his sake.
(4) They were also not unaware of the language of poetry and the diction of the soothsayers. Apart from stubborn disbelievers, no one could say that the language of the Qur'an was the language of poetry or sorcery. (For a detailed discussion of this, see E.N. 7 of AI-Anbiya', E.N.'s 142-145 of Ash-Shu`ara', E.N.22 of At-Tur).
(5) This also was before their eyes that no one in entire Arabia was so eloquent of speech that his word could be brought to match with the Qur'an. Not to speak of equalling it, not even the greatest poet's eloquence could even approach anywhere near the Qur'an's.
(6) This also was not hidden from them that the language used by Muhammad (upon whom be Allah's peace and blessings) himself was very different in its literary beauty and merit from the language of the Qur'an. No Arabic speaking person could, after hearing the Holy Prophet's own speech, and the Qur'an, say that both emanated from one and the same person.
(7) The people of Makkah had never heard even until a day before Muhammad (upon whom be Allah's peace and blessings) made the claim to Prophethood anything relating to the themes that the Qur'an consisted of, nor they knew that he had any means of obtaining that knowledge and information. That is why even if his opponents alleged that he obtained that information secretly from somewhere, no one in Makkah was prepared to believe it. (For explanatation, see E.N l07 of An-Nahl and E.N. 12 of AI-Furgan).
(8) They could also see the wonderful workshop of existence, from the earth to the heavens, which was functioning before their eyes, and in which they could see a supreme, wise law and, an all-pervading order and system at work. In it they could see no sign and evidence of the polytheism and denial of the Hereafter, which the Arabs had adopted as their creed, but there were signs and proofs of the existence of One God and of the truth of the Hereafter which the Qur'an was presenting.
All this they could see, and what they did not see was: Allah Almighty alone is the Creator and Master and Ruler of this universe: all others are only creatures: none beside Him is God! Resurrection has to take place inevitably; Muhammad (upon whom be Allah's peace and blessings) has really been appointed a Messenger by Allah Himself Who is sending down the Qur'an to him. An oath has been sworn by both truths to affirm that which has been stated in the preceding verses.
(1) This Word was being presented by a person who being noble and gentle was not hidden from anybody in the society of Makkah. Everyone knew that he was the best man of their nation in conduct. It could not be expected of such a man that he would forge a lie and attribute it to Allah, Lord of the worlds.
(2) They also saw clearly that he had no selfish motive in presenting that word before the people, but had rather sacrificed all His personal interests to it: had ruined his business, had abandoned every ease and comfort, was being cursed and abused by the same people who had shown him the highest veneration and esteem and had caused even his family and children to be subjected to these agonies besides himself. A person having selfish motives could not have submitted himself to such tribulations.
(3) They could also see that the lives of the people in their own society, who believed in him, underwent a sudden transformation. The word of no poet or soothsayer has been known to have brought about such a wonderful moral change in the people that his follower should become ready to face every hardship and bear up against every persecution for his sake.
(4) They were also not unaware of the language of poetry and the diction of the soothsayers. Apart from stubborn disbelievers, no one could say that the language of the Qur'an was the language of poetry or sorcery. (For a detailed discussion of this, see E.N. 7 of AI-Anbiya', E.N.'s 142-145 of Ash-Shu`ara', E.N.22 of At-Tur).
(5) This also was before their eyes that no one in entire Arabia was so eloquent of speech that his word could be brought to match with the Qur'an. Not to speak of equalling it, not even the greatest poet's eloquence could even approach anywhere near the Qur'an's.
(6) This also was not hidden from them that the language used by Muhammad (upon whom be Allah's peace and blessings) himself was very different in its literary beauty and merit from the language of the Qur'an. No Arabic speaking person could, after hearing the Holy Prophet's own speech, and the Qur'an, say that both emanated from one and the same person.
(7) The people of Makkah had never heard even until a day before Muhammad (upon whom be Allah's peace and blessings) made the claim to Prophethood anything relating to the themes that the Qur'an consisted of, nor they knew that he had any means of obtaining that knowledge and information. That is why even if his opponents alleged that he obtained that information secretly from somewhere, no one in Makkah was prepared to believe it. (For explanatation, see E.N l07 of An-Nahl and E.N. 12 of AI-Furgan).
(8) They could also see the wonderful workshop of existence, from the earth to the heavens, which was functioning before their eyes, and in which they could see a supreme, wise law and, an all-pervading order and system at work. In it they could see no sign and evidence of the polytheism and denial of the Hereafter, which the Arabs had adopted as their creed, but there were signs and proofs of the existence of One God and of the truth of the Hereafter which the Qur'an was presenting.
All this they could see, and what they did not see was: Allah Almighty alone is the Creator and Master and Ruler of this universe: all others are only creatures: none beside Him is God! Resurrection has to take place inevitably; Muhammad (upon whom be Allah's peace and blessings) has really been appointed a Messenger by Allah Himself Who is sending down the Qur'an to him. An oath has been sworn by both truths to affirm that which has been stated in the preceding verses.
وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ
الْأَقَاوِيلِ {69:44}
[Q69:44] Wa law taqawwala 'alainaa ba'dal
aqaaweel,
[Q69:44] And if he had fabricated against Us some of the sayings,
[Q69:44] And if he had fabricated against Us some of the sayings,
[Q69:44] Dan kalaulah (Nabi
Muhammad yang menyampaikan Al-Quran itu) mengatakan atas nama Kami secara dusta
- sebarang kata-kata rekaan,
This
divine undertaking is to assert that those who have been commissioned by ALLAH
(SWT) CANNOT BUT deliver whatever they are
charged with and ALLAH (SWT) never allows them to
forge anything of their own on His behalf. It does
not mean that the imposters or the false prophets who forge lies and falsely
claim to have been commissioned by ALLAH (SWT), need not be exposed---in this manner, the lack of evidence is
itself sufficient to expose them.
____________________________________________________________________________________________________________________________________________________
(69:44) And if he [i.e., the Prophets] had
forged this Discourse and thereafter ascribed it to Us,
لَأَخَذْنَا مِنْهُ بِالْيَمِينِ {69:45}
[Q69:45] La-akhaznaa minhu bilyameen,
[Q69:45] We would certainly have seized him by the right hand,
[Q69:45] We would certainly have seized him by the right hand,
(see commentary
for verse 38)
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(69:45) We would surely have
seized him by the right hand,
ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ {69:46}
[Q69:46] Summa laqata'naa minhul wateen:
[Q69:46] Then We would certainly have cut off his aorta.
[Q69:46] Then We would certainly have cut off his aorta.
[Q69:46] Kemudian sudah tentu
Kami akan memutuskan tali jantungnya (supaya dia mati dengan
serta-merta);
(see commentary
for verse 38)
____________________________________________________________________________________________________________________________________________________
(69:46) and then severed his life
vein;
فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ
حَاجِزِينَ {69:47}
[Q69:47] Famaa minkum min ahadin'anhu haajizeen.
[Q69:47] And not one of you could have withheld Us from him.
[Q69:47] And not one of you could have withheld Us from him.
[Q69:47] Maka tidak ada
seorangpun di antara kamu yang dapat menghalang (tindakan Kami itu) daripada
menimpanya.
(see commentary
for verse 38)
____________________________________________________________________________________________________________________________________________________
(69:47) and not one of you would
have been able to withhold Us from doing so. *25
*25 The object is to impress
the point that the Prophet has no authority whatever to make any change in the
Revelation. If he did so, he would be severely punished. The style depicts the
prompt and quick action of a king who strikes off the head of an official,
holding him by the hand, if he commits a forgery in his name. Some people have
misconstrued this verse to mean that if the heart-vein or neck-vein of an
impostor is not immediately severed by Allah, it would be a proof that he was a
true prophet, whereas in this verse what has been said is about a true prophet
and not about the impostors. Same impostors have even claimed to be God and
have thrived and lived long lives in the world, so it could not be a proof of
the truth of their claim. For a full discussion of this question, see E.N 23 of
Surah Yunus.
وَإِنَّهُ لَتَذْكِرَةٌ
لِلْمُتَّقِينَ {69:48}
[Q69:48] Wa innahoo latazkiratul lilmuttaqeen.
[Q69:48] And most surely it is a reminder for those who guard (against evil).
[Q69:48] And most surely it is a reminder for those who guard (against evil).
(see commentary
for verse 38)
____________________________________________________________________________________________________________________________________________________
(69:48) Surely it is a Good
Counsel for the God-fearing. *26
*26 That is, the Qur'an is an
admonition for those who wish to avoid wrongdoing and its evil consequences.
(For explanation, see E.N. 3 of Al-Baqarah).
وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ
مُكَذِّبِينَ {69:49}
[Q69:49] Wa inna lana'lamu anna minkum mukazzibeen.
[Q69:49] And most surely We know that some of you are rejecters.
[Q69:49] And most surely We know that some of you are rejecters.
[Q69:49] Dan sesungguhnya Kami
sedia mengetahui bahawa ada di antara kamu yang mendustakan (Al-Quran, maka
Kami akan membalasnya).
(see commentary
for verse 38)
____________________________________________________________________________________________________________________________________________________
(69:49) We certainly know that
some among you will give the lie to it,
وَإِنَّهُ لَحَسْرَةٌ عَلَى
الْكَافِرِينَ {69:50}
[Q69:50] Wa innahu lahasratun 'alal kaafireen.
[Q69:50] And most surely it is a great grief to the unbelievers.
[Q69:50] And most surely it is a great grief to the unbelievers.
[Q69:50] Dan sesungguhnya
Al-Quran itu sudah tentu akan menyebabkan penyesalan bagi orang-orang yang
kafir (semasa mereka menerima balasan).
(see commentary
for verse 38)
____________________________________________________________________________________________________________________________________________________
(69:50) and surely it will be a
cause of regret for the unbelievers. *27
*27 That is, they will
ultimately have to despair and regret as to why they had rejected this
Qur'an.
وَإِنَّهُ لَحَقُّ الْيَقِينِ {69:51}
[Q69:51] Wa innahoo lahaqqul yaqeen.
[Q69:51] And most surely it is the true certainty.
[Q69:51] And most surely it is the true certainty.
CERTAINTY could be in variant degrees.
1.
The knowledge acquired through
external evidence which is to a degree of certainty, is called the ‘ilmal
yaqeen’, i.e., the knowledge of the certainty (see verse 102:5),
2.
Seeing something with one’s eye also, leads to a
kind of certainty which sometimes proves to be a deception or the limitation of
our vision. It is called ‘Ainal-yaqeen’,
i.e., the vision of the certainty (see verse 102:2)
3.
‘Haqqul-yaqeen’
the Certainty Proper Doubtless which could never be proved. It is that degree of certainty referred to
here.
____________________________________________________________________________________________________________________________________________________
(69:51) Certainly it is a Truth
of absolute certainty.
فَسَبِّحْ بِاسْمِ رَبِّكَ
الْعَظِيمِ {69:52}
[Q69:52] Fasabbih bismi Rabbikal ‘Azeem.
[Q69:52] Therefore-glorify the name of your Lord, the Great.
[Q69:52] Therefore-glorify the name of your Lord, the Great.
(see commentary
for verse 38)
____________________________________________________________________________________________________________________________________________________
(69:52) So glorify the name of
your Lord Most Great.
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