SURAH (77) AL-MURSALAT (AYA 1 to 50)
Sura (77) AL-MURASALAT (The Sent Forth) Aya 1 to 50 verses in 2 Sections
Revealed
at Makka
SECTION 1
The Day of Requital
The Woe on the day
unto the beliers---The lot of the guilty
وَالْمُرْسَلَاتِ عُرْفًا {77:1}
[Q77:1] Wal mursalaati‘urfaa
[Q77:1] I swear by the emissary winds, sent one after another (for men's benefit),
[Q77:1] I swear by the emissary winds, sent one after another (for men's benefit),
Mursalat, in addition to **the winds sent forth, refers to **all the communicating agencies who convey the divine
blessings and grace to the created beings in various stages and realms, SUCH AS **prophets, **angels and other **conscious and unconscious
functionaries in the activity of communication.
[1] The winds are an
important factor in governing the physical world. They bring the blessings of
rain and fertility (Hijr 15:22 and Rum 30:48).
[2] They scatter seeds
far and wide, separate chaff from grains, and clear pollution from the
environment.
[3] There are
innumerable benefits for mankind as well as other creatures in the blowing of
the winds.
THEY NOT ONLY
COME ON BENEFICENT ERRANDS OF MERCY BUT ALSO as violent tornadoes,
uprooting and destroying, charged with the wrath of ALLAH (SWT) to punish or to
give a warning.
Verses 5 and 6, also refer to
prophets and messengers of ALLAH (SWT). The prophets have followed one another, the verses, of the Qur’an came,
one after another, to provide guidance for man's spiritual salvation.
They uprooted the spiritually decadent human society. They sorted
out believers and disbelievers in the path of ALLAH (SWT).
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(77:1) By the (winds) sent forth
in quick succession,
فَالْعَاصِفَاتِ عَصْفًا {77:2}
[Q77:2] Fal‘aasifaati ‘asfaa
[Q77:2] By the raging hurricanes,
[Q77:2] By the raging hurricanes,
(see commentary for verse 1)
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(77:2) which then blow
tempestuously
وَالنَّاشِرَاتِ نَشْرًا {77:3}
[Q77:3] Wannaashiraati nashraa
[Q77:3] Which scatter clouds to their destined places,
[Q77:3] Which scatter clouds to their destined places,
[Q77:3] Dan demi
(makhluk-makhluk) yang menyebarkan (pengajaran dan peringatan) dengan sebaran
yang sesungguh-sungguhnya,
(see commentary for verse 1)
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(77:3) and raise (clouds) and
scatter them around,
فَالْفَارِقَاتِ فَرْقًا {77:4}
[Q77:4]
Falfaariqaati
farqaa
[Q77:4] Then separate them one from another,
[Q77:4] Then separate them one from another,
[Q77:4] Serta yang memisahkan
(antara yang benar dengan yang salah) dengan pemisahan yang sejelas-jelasnya,
(see commentary for verse 1)
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(77:4) then winnow them thoroughly,
فَالْمُلْقِيَاتِ ذِكْرًا {77:5}
[Q77:5]
Falmulqiyaati
zikraa
[Q77:5] Then I swear by the angels who bring down the revelation,
[Q77:5] Then I swear by the angels who bring down the revelation,
(see commentary for verse 1)
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(77:5) and then cast (Allah’s)
remembrance (in people’s hearts),
عُذْرًا أَوْ نُذْرًا {77:6}
[Q77:6] ‘Uzran aw nuzraa
[Q77:6] To clear or to warn.
[Q77:6] To clear or to warn.
[Q77:6] Untuk menghapuskan kesalahan
orang-orang yang bertaubat serta memperbaiki keadaan dirinya dan untuk
menakutkan orang-orang yang ingkar (derhaka);
(see commentary for verse 1)
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(77:6) to serve as an excuse or
a warning. *1
*1 That is, sometimes the failure of winds causes the people to
be alarmed at the prospect of a famine, and they turn to Allah to repent of
their sins: sometimes they bring a lot of rain and the people turn to Allah in
gratitude; and sometimes their blowing violently causes dread in the hearts and
the people turn to AIlah from fear of destruction.
IN THESE VERSES initially the order of rain-bringing winds has been stated, which is thus: first, winds start blowing in succession; THEN they assume the proportions of a storm; then they raise the clouds and spread them; THEN they split and separate them. AFTER THIS, instead of making mention of the rainfall, it is said that the winds infuse the hearts with the remembrance of AIIah, as an excuse or as a warning. THAT IS, it is an occasion when either because of fear man is compelled to remember Allah, or else he confesses his errors and invokes AIIah to protect and save him from ruin and bless him with rain. IF IT has not rained for a long time, and the people are thirsty for rain, even the most hardened disbeliever sometimes begins to remember God when he sees the winds blowing and the clouds advancing. The drought's being mild and severe makes the difference. In case the drought is mild, the common man who is not far from AIIah, will remember Him, but others will offer scientific explanations, saying that there was no cause for anxiety: it did not rain because of such and such a cause and it would be weak-mindedness to start praying to God on such an ordinary thing. However, if the drought is unusually prolonged, and the whole country is faced with a calamitous situation, even the confirmed disbelievers begin to remember God. If they feel shy to use their tongue, in their hearts they feel penitent on their wrongdoing and ingratitude and pray to God to cause rain throughout the country from the winds which are raising the clouds. This is infusion of God's remembrance in the hearts as an excuse. As for its infusion as a warning, it happens when the wind develops into a cyclone and destroys settlement after settlement or it rains so heavily as to cause a deluge, In such a state even a confirmed atheist starts imploring God out of awe for Him, and then all scientific explanations of the cyclone or deluge evaporate from his mind. Thus, after describing the blowing of winds in their succession to say that they infuse the hearts with Allah's remembrance as an excuse or as a warning, is meant to impress the truth that the system working in the world keeps on reminding man that everything on the earth has not been placed under his control but there is a Supreme Power above him, which rules his destiny. That Power is so supreme and mighty that it can use the elements for the sustenance and nourishment of man when it so wills and can use the same elements for his destruction when it so wills.
After this the same system of winds has been proffered as an argument to prove that the Resurrection which is being promised to man, must come to pass. Now, Iet us see how this system testifies to this truth.
Man generally is perplexed in the case of Resurrection and the Hereafter at two questions. First: is the occurrence of Resurrection possible? Second: what is its need and necessity? And then being perplexed at these questions, he starts entertaining doubts whether it will at all occur or not, or whether it was only a figment of the imagination. In this connection, the Qur'an has at some places reasoned out and proved its possibility, its necessity and occurrence from the system of the universe, and at others adopted another mode of reasoning: oaths have been sworn by some of the countless signs of God's Kingdom and it has been asserted that it shall surely come to pass. This mode of reasoning contains arguments for its possibility as well as arguments for its necessity and arguments for its occurrence.
Here, adopting the same mode of reasoning only the system of the circulation of winds and rainfall has been presented as a sign of the truth that it is a regular system, which has been established by the design of an All-Wise, All-Mighty Sovereign; it is not a chance occurrence, as a result of which a system might have been generated in the atmosphere of the earth that vapours should arise from the seas, winds should carry them and gather them into clouds, then split and separate them into pieces and transport them to different parts of the earth and then should cause them to fall as rain. This system has not been devised accidentally by some blind and deaf Nature, but it is a well-considered and well-designed plan, which is functioning regularly according to a law. That is why it never so happens that the heat of the sun should produce ice on the surface of the sea instead of vapours, but the sun always raises only vapours from the sea. It never so happens that the monsoons should blow in the reverse order and suppress vapours into the sea but they always raise them up into the atmosphere. It never so happens that the formation of clouds should cease, or the winds should stop to carry them to dry lands or the falling of rain on the earth should discontinue. The same law has been at work since millions and millions of years under which this system is functioning. Had it not been so our coming into existence on the earth and survival here would not be possible
In this system one fords a clear purpose and the working of regular law. One can clearly see that on the earth the life of man, animal and vegetation deeply relates to the winds and rainfall, and this arrangement testifies that water has been provided to bring animate life into existence and keep it alive precisely according to their requirements and a law. This purpose and regularity is not found only in this aspect but in the entire system of the universe, and man's whole scientific progress is based on it. About every thing man tries to fmd out what is its purpose and on what principle it works Then as he goes on gaining insight into the purposes of the creation of different things and the principles on which they work, he goes on devising new and ever new methods of their use and making new inventions for the progress of his civilization. Had there been no such concept in the mind of man naturally that the world is a meaningful world and everything in it is working on a principle, he would never have entertained the question about anything as to what was its purpose and how it could be put to use.
NOW, when this world and everything in it has meaning, and if there is a law working in this world and in everything it contains, and if it has been functioning with the same purpose and regularity since millions and millions of years, then a stubborn person only could refuse to accept that an all-knowing, AllMighty God has made it, and about that God it would be foolish to assume that although He could make and cause it to function but cannot break it, and after breaking it, cannot reconstruct it in any other form if He so wills, The concept about matter that it is imperishable was the chief support of the ignorant atheist of the past, but the progress of knowledge has proved it also false. Now it is an acknowledged scientific fact that matter can change into energy and energy into matter. Therefore, it is perfectly according to knowledge and reason that this material world will last only as long as the Living and Eternal God sustains it. As soon as He wills to change it into energy, He can change it by a simple Command and His one Command is enough to re-create it into any other material form and shape He wills.
This much then about the possibility of the Resurrection, which cannot now be rejected by any scientific and rational argument. As for the question that it must take place so that man is rewarded for his good works and punished for his evil deeds, the person who acknowledges man's moral responsibility and also believes that rewarding the good services and punishing the crimes is the necessary demand of this moral responsibility, cannot but admit that there must be the Hereafter. There is no law or government in the world, which can punish every crime and reward every good act. To say that the prick of the conscience is a sufficient punishment for the culprit and the satisfaction of the conscience is sufficient reward for the doer of good is no more than meaningless philosophizing. The question is: How and when did the conscience of the person who killed an innocent man and then himself died in an accident immediately after it rep. ve him? And when did the conscience of the man who went to fight for the sake of truth and justice and fell a victim to a bomblast suddenly, have the satisfaction that he had laid down his life for a good cause? Thus, the truth is that the pretences invented to avoid the belief in the Hereafter are all meaningless. Man's intellect wants, his nature requires, that there should be justice, but in the present life of the world it is not possible to have full and perfect justice. Justice can be had only in the Hereafter and only under the judgement and command of the All-Knowing, Omnipotent God. Denial of the necessity of the Hereafter is, in fact, denial of the necessity of justice.
Intellect can go only so far as to convince man that the Hereafter is possible and it should come about. As for the truth that it will surely come about, the "knowledge" of it can be obtained only through Revelation, and Revelation has given us the news that "that which you are being promised must happen". We cannot attain this knowledge by intellectual reasoning; however, we can attain the certainty of its being true on the basis that the thing of which we are being informed by Revelation is both possible and necessary.
IN THESE VERSES initially the order of rain-bringing winds has been stated, which is thus: first, winds start blowing in succession; THEN they assume the proportions of a storm; then they raise the clouds and spread them; THEN they split and separate them. AFTER THIS, instead of making mention of the rainfall, it is said that the winds infuse the hearts with the remembrance of AIIah, as an excuse or as a warning. THAT IS, it is an occasion when either because of fear man is compelled to remember Allah, or else he confesses his errors and invokes AIIah to protect and save him from ruin and bless him with rain. IF IT has not rained for a long time, and the people are thirsty for rain, even the most hardened disbeliever sometimes begins to remember God when he sees the winds blowing and the clouds advancing. The drought's being mild and severe makes the difference. In case the drought is mild, the common man who is not far from AIIah, will remember Him, but others will offer scientific explanations, saying that there was no cause for anxiety: it did not rain because of such and such a cause and it would be weak-mindedness to start praying to God on such an ordinary thing. However, if the drought is unusually prolonged, and the whole country is faced with a calamitous situation, even the confirmed disbelievers begin to remember God. If they feel shy to use their tongue, in their hearts they feel penitent on their wrongdoing and ingratitude and pray to God to cause rain throughout the country from the winds which are raising the clouds. This is infusion of God's remembrance in the hearts as an excuse. As for its infusion as a warning, it happens when the wind develops into a cyclone and destroys settlement after settlement or it rains so heavily as to cause a deluge, In such a state even a confirmed atheist starts imploring God out of awe for Him, and then all scientific explanations of the cyclone or deluge evaporate from his mind. Thus, after describing the blowing of winds in their succession to say that they infuse the hearts with Allah's remembrance as an excuse or as a warning, is meant to impress the truth that the system working in the world keeps on reminding man that everything on the earth has not been placed under his control but there is a Supreme Power above him, which rules his destiny. That Power is so supreme and mighty that it can use the elements for the sustenance and nourishment of man when it so wills and can use the same elements for his destruction when it so wills.
After this the same system of winds has been proffered as an argument to prove that the Resurrection which is being promised to man, must come to pass. Now, Iet us see how this system testifies to this truth.
Man generally is perplexed in the case of Resurrection and the Hereafter at two questions. First: is the occurrence of Resurrection possible? Second: what is its need and necessity? And then being perplexed at these questions, he starts entertaining doubts whether it will at all occur or not, or whether it was only a figment of the imagination. In this connection, the Qur'an has at some places reasoned out and proved its possibility, its necessity and occurrence from the system of the universe, and at others adopted another mode of reasoning: oaths have been sworn by some of the countless signs of God's Kingdom and it has been asserted that it shall surely come to pass. This mode of reasoning contains arguments for its possibility as well as arguments for its necessity and arguments for its occurrence.
Here, adopting the same mode of reasoning only the system of the circulation of winds and rainfall has been presented as a sign of the truth that it is a regular system, which has been established by the design of an All-Wise, All-Mighty Sovereign; it is not a chance occurrence, as a result of which a system might have been generated in the atmosphere of the earth that vapours should arise from the seas, winds should carry them and gather them into clouds, then split and separate them into pieces and transport them to different parts of the earth and then should cause them to fall as rain. This system has not been devised accidentally by some blind and deaf Nature, but it is a well-considered and well-designed plan, which is functioning regularly according to a law. That is why it never so happens that the heat of the sun should produce ice on the surface of the sea instead of vapours, but the sun always raises only vapours from the sea. It never so happens that the monsoons should blow in the reverse order and suppress vapours into the sea but they always raise them up into the atmosphere. It never so happens that the formation of clouds should cease, or the winds should stop to carry them to dry lands or the falling of rain on the earth should discontinue. The same law has been at work since millions and millions of years under which this system is functioning. Had it not been so our coming into existence on the earth and survival here would not be possible
In this system one fords a clear purpose and the working of regular law. One can clearly see that on the earth the life of man, animal and vegetation deeply relates to the winds and rainfall, and this arrangement testifies that water has been provided to bring animate life into existence and keep it alive precisely according to their requirements and a law. This purpose and regularity is not found only in this aspect but in the entire system of the universe, and man's whole scientific progress is based on it. About every thing man tries to fmd out what is its purpose and on what principle it works Then as he goes on gaining insight into the purposes of the creation of different things and the principles on which they work, he goes on devising new and ever new methods of their use and making new inventions for the progress of his civilization. Had there been no such concept in the mind of man naturally that the world is a meaningful world and everything in it is working on a principle, he would never have entertained the question about anything as to what was its purpose and how it could be put to use.
NOW, when this world and everything in it has meaning, and if there is a law working in this world and in everything it contains, and if it has been functioning with the same purpose and regularity since millions and millions of years, then a stubborn person only could refuse to accept that an all-knowing, AllMighty God has made it, and about that God it would be foolish to assume that although He could make and cause it to function but cannot break it, and after breaking it, cannot reconstruct it in any other form if He so wills, The concept about matter that it is imperishable was the chief support of the ignorant atheist of the past, but the progress of knowledge has proved it also false. Now it is an acknowledged scientific fact that matter can change into energy and energy into matter. Therefore, it is perfectly according to knowledge and reason that this material world will last only as long as the Living and Eternal God sustains it. As soon as He wills to change it into energy, He can change it by a simple Command and His one Command is enough to re-create it into any other material form and shape He wills.
This much then about the possibility of the Resurrection, which cannot now be rejected by any scientific and rational argument. As for the question that it must take place so that man is rewarded for his good works and punished for his evil deeds, the person who acknowledges man's moral responsibility and also believes that rewarding the good services and punishing the crimes is the necessary demand of this moral responsibility, cannot but admit that there must be the Hereafter. There is no law or government in the world, which can punish every crime and reward every good act. To say that the prick of the conscience is a sufficient punishment for the culprit and the satisfaction of the conscience is sufficient reward for the doer of good is no more than meaningless philosophizing. The question is: How and when did the conscience of the person who killed an innocent man and then himself died in an accident immediately after it rep. ve him? And when did the conscience of the man who went to fight for the sake of truth and justice and fell a victim to a bomblast suddenly, have the satisfaction that he had laid down his life for a good cause? Thus, the truth is that the pretences invented to avoid the belief in the Hereafter are all meaningless. Man's intellect wants, his nature requires, that there should be justice, but in the present life of the world it is not possible to have full and perfect justice. Justice can be had only in the Hereafter and only under the judgement and command of the All-Knowing, Omnipotent God. Denial of the necessity of the Hereafter is, in fact, denial of the necessity of justice.
Intellect can go only so far as to convince man that the Hereafter is possible and it should come about. As for the truth that it will surely come about, the "knowledge" of it can be obtained only through Revelation, and Revelation has given us the news that "that which you are being promised must happen". We cannot attain this knowledge by intellectual reasoning; however, we can attain the certainty of its being true on the basis that the thing of which we are being informed by Revelation is both possible and necessary.
إِنَّمَا تُوعَدُونَ لَوَاقِعٌ {77:7}
[Q77:7] Innamaa too’adoona
lawaaqi
[Q77:7] Most surely what you are threatened with must come to pass.
[Q77:7] Most surely what you are threatened with must come to pass.
These verses refer to
the events that will happen on the Day of Resurrection.
THE
PROPHETS, SENT IN SUCCESSION AT DIFFERENT TIMES TO ALL NATIONS, will be gathered together in one place before the seat of
judgment TO BEAR WITNESS AS TO THE RIGHTEOUS OR THE
UNJUST AMONG THEIR FOLLOWERS and
µ THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) AS A WITNESS OVER ALL THE
PROPHETS OF ALLAH (SWT). See commentary of Baqarah 2:143; Nisa 4:41; Bara-at 9:105; and Nahl 16:89.
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(77:7) Surely what you are
promised *2 shall come to pass. *3
*2 Another meaning can be; "That which you are being
threatened with," i. e. the Resurrection and Hereafter.
*3 Here an oath has been sworn by five things on the inevitability of the Resurrection:
(1) "Those which are sent forth in succession, or for a good cause;" (2) "those which blow violently and tempestuously (3) "those which disperse and scatter;" (4) "those which split and separate;" and (5) "those which inspire the remembrance."
*3 Here an oath has been sworn by five things on the inevitability of the Resurrection:
(1) "Those which are sent forth in succession, or for a good cause;" (2) "those which blow violently and tempestuously (3) "those which disperse and scatter;" (4) "those which split and separate;" and (5) "those which inspire the remembrance."
As these words only describe the characteristics and it has
not been specified what thing or things they qualify, this has given rise to a
difference of opinion among the commentators as to whether these are the
qualities of one particular thing or of different things and what the thing or
things are. One
group of them says that all the
five qualify the winds; the second
group says that all the five
imply the angels; the third
group says that the first three
imply the winds and the remaining two the angels; the fourth says that the first two imply
the winds and the other three the angels; another group has opined that the first
quality implies the angels of mercy, the second the angels of punishment and
the remaining three imply the verses of the Qur'an.
In our opinion, the first thing worthy of consideration is that when five characteristic have been mentioned continuously in one and the same context and there is no indication to show as to what has been qualified up to a certain point and wherefrom has the qualification of another thing begun, it cannot be correct, on the basis of a baseless conjecture, to understand that in these verses oaths have been sworn by two or three different things. Rather in this case the continuity of the subject by itself requires that the whole passage be regarded as related to the characteristics of one and the same thing. Secondly, wherever in the Qur'an an oath bas been sworn by a certain thing or, things in order to convince the doubters or deniers of an unseen truth, there the oath stands for an argument or reasoning which is meant to tell that the thing or things point to the truth's being right and correct. For this purpose obviously it cannot be correct to present one imperceptible thing as an argument for another imperceptible thing; for, only a perceptible thing can be presented as an argument for an imperceptible thing. Hence in our opinion the correct explanation is that it implies the winds and the explanation of the people who interpret the five things to mean the angels cannot; be acceptable, for the angels are as imperceptible as is the occurrence of the Resurrection.
Now, let us consider as to how these different states of winds point to the occurrence of the Resurrection. One of the most important factor which has made animal and vegetable life possible on the earth is the air. The relationship its qualities bear with every kind of life testify that there is an all-powerful, All-Wise Creator, Who willed to create life on this earth and for this purpose created here a thing whose qualities exactly and precisely correspond to the requirements of the existence of living beings. Then, He did not only wrap up the earth in the air and left it alone, but by His power and wisdom characterised this air with countless different states, which are being regulated since millions and millions of years in such a way that they cause the change of seasons and weather sometimes it is close and sometimes a soft breeze blows sometimes it is hot and sometimes cold; sometimes it brings clouds and sometimes it drives away clouds; sometimes it causes pleasant gusts to blow and sometimes disastrous windstorms; sometimes it brings beneficial rains and sometimes there is drought; in short, there are different 'kinds of winds which blow in their own time, and every kind serves one or the other purpose. This arrangement is the proof of a dominant Power, for which neither it can be impossible to bring life into existence, nor to obliterate it, nor to re-create it after having annihilated it. Likewise, this arrangement is also a proof of a supreme wisdom about which only a foolish man could think that all this was being done for fun, without any higher object in view. As against this wonderful system man is so helpless that he can neither cause a favourable wind to blow for himself, nor can prevent a disastrous cyclone from blowing on himself. However shameless, obstinate and stubborn he may be, the wind does at one time or another remind him that a Mighty Sovereign is ruling over him, Who can turn this principal means of his life into a cause of blessing for him or into a cause of ruin for him whenever He so likes, and man does not have the power to prevent or avert any of His decisions. (For further explanation, see E.N. 7 of Al-Jathiyah, E.N.'s 1 to 4 of Adh-Dhariyat).
In our opinion, the first thing worthy of consideration is that when five characteristic have been mentioned continuously in one and the same context and there is no indication to show as to what has been qualified up to a certain point and wherefrom has the qualification of another thing begun, it cannot be correct, on the basis of a baseless conjecture, to understand that in these verses oaths have been sworn by two or three different things. Rather in this case the continuity of the subject by itself requires that the whole passage be regarded as related to the characteristics of one and the same thing. Secondly, wherever in the Qur'an an oath bas been sworn by a certain thing or, things in order to convince the doubters or deniers of an unseen truth, there the oath stands for an argument or reasoning which is meant to tell that the thing or things point to the truth's being right and correct. For this purpose obviously it cannot be correct to present one imperceptible thing as an argument for another imperceptible thing; for, only a perceptible thing can be presented as an argument for an imperceptible thing. Hence in our opinion the correct explanation is that it implies the winds and the explanation of the people who interpret the five things to mean the angels cannot; be acceptable, for the angels are as imperceptible as is the occurrence of the Resurrection.
Now, let us consider as to how these different states of winds point to the occurrence of the Resurrection. One of the most important factor which has made animal and vegetable life possible on the earth is the air. The relationship its qualities bear with every kind of life testify that there is an all-powerful, All-Wise Creator, Who willed to create life on this earth and for this purpose created here a thing whose qualities exactly and precisely correspond to the requirements of the existence of living beings. Then, He did not only wrap up the earth in the air and left it alone, but by His power and wisdom characterised this air with countless different states, which are being regulated since millions and millions of years in such a way that they cause the change of seasons and weather sometimes it is close and sometimes a soft breeze blows sometimes it is hot and sometimes cold; sometimes it brings clouds and sometimes it drives away clouds; sometimes it causes pleasant gusts to blow and sometimes disastrous windstorms; sometimes it brings beneficial rains and sometimes there is drought; in short, there are different 'kinds of winds which blow in their own time, and every kind serves one or the other purpose. This arrangement is the proof of a dominant Power, for which neither it can be impossible to bring life into existence, nor to obliterate it, nor to re-create it after having annihilated it. Likewise, this arrangement is also a proof of a supreme wisdom about which only a foolish man could think that all this was being done for fun, without any higher object in view. As against this wonderful system man is so helpless that he can neither cause a favourable wind to blow for himself, nor can prevent a disastrous cyclone from blowing on himself. However shameless, obstinate and stubborn he may be, the wind does at one time or another remind him that a Mighty Sovereign is ruling over him, Who can turn this principal means of his life into a cause of blessing for him or into a cause of ruin for him whenever He so likes, and man does not have the power to prevent or avert any of His decisions. (For further explanation, see E.N. 7 of Al-Jathiyah, E.N.'s 1 to 4 of Adh-Dhariyat).
فَإِذَا النُّجُومُ طُمِسَتْ {77:8}
[Q77:8] Fa izam nujoomu tumisat
[Q77:8] So when the stars are made to lose their light,
[Q77:8] So when the stars are made to lose their light,
(see commentary for verse 7)
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(77:8) So when the stars are
extinguished, *4
*4 That is, when they lose their light and lustre.
وَإِذَا السَّمَاءُ فُرِجَتْ {77:9}
[Q77:9] Wa izas samaaa'u furijat
[Q77:9] And when the heaven is rent asunder,
[Q77:9] And when the heaven is rent asunder,
(see commentary for verse 7)
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(77:9) and the sky is rent
asunder, *5
*5 "When the heaven is rent asunder": when the system
and discipline of the heavens under which every star and planet is established
and moving in its orbit and everything in the universe is adhering to the
bounds set for it, is broken.
وَإِذَا الْجِبَالُ نُسِفَتْ {77:10}
[Q77:10] Wa izal jibaalu nusifat
[Q77:10] And when the mountains are carried away as dust,
[Q77:10] And when the mountains are carried away as dust,
(see commentary for verse 7)
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(77:10) and the mountains are
blown away,
وَإِذَا الرُّسُلُ أُقِّتَتْ {77:11}
[Q77:11] Wa izar Rusulu uqqitat
[Q77:11] And when the messengers are gathered at their appointed time
[Q77:11] And when the messengers are gathered at their appointed time
[Q77:11] Dan apabila
Rasul-rasul ditentukan waktunya untuk dipanggil menjadi saksi terhadap umatnya,
(maka sudah tentu manusia akan menerima balasan masing-masing).
(see commentary for verse 7)
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(77:11) and the appointed time to
bring the Messengers together arrives, (then shall the promised event come to
pass). *6
*6 At several places in the
Qur'an it has been stated that when the case of mankind will be presented
before Allah on the Day of Resurrection, the Messenger of every nation will be
called upon to testify that he had conveyed Allah's Messages intact to his
people. This will be Allah's first and major argument against the culprits and
the wicked people to prove that they were themselves responsible for their
wrong attitude and conduct in life, for there had been no negligence on the
part of Allah to show guidance and administer warnings . For instance, see
AI-A`raf: 172, 173 and E.N.'s 134, 135, Az-Zumar: 69 and E.N. 80, Al-Mulk:8 and
E.N. 14.
لِأَيِّ يَوْمٍ أُجِّلَتْ {77:12}
[Q77:12] Li ayyi yawmin ujjilat
[Q77:12] To what day is the doom fixed?
[Q77:12] To what day is the doom fixed?
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(77:12) To which Day has this
task been deferred?
لِيَوْمِ الْفَصْلِ {77:13}
[Q77:13] Li yawmil Fasl
[Q77:13] To the day of decision.
[Q77:13] To the day of decision.
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(77:13) To the Day of Judgement.
وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ {77:14}
[Q77:14] Wa maaa adraaka maa yawmul Fasl
[Q77:14] And what will make you comprehend what the day of decision is?
[Q77:14] And what will make you comprehend what the day of decision is?
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(77:14) What do you know what the
Day of Judgement is?
وَيْلٌ يَوْمَئِذٍ
لِلْمُكَذِّبِينَ {77:15}
[Q77:15] Wailuny yawma 'izillil mukazzibeen
[Q77:15] Woe on that day to the rejecters.
[Q77:15] Woe on that day to the rejecters.
[Q77:15] Kecelakaan besar,
pada hari itu, bagi orang-orang yang mendustakan (apa yang dijanjikan oleh
Rasulnya)!
(see commentary for verse 7)
____________________________________________________________________________________________________________________________________________________
(77:15) Woe on that Day to those
that give the lie to the Truth! *7
*7 "Deniers
of Truth": those people who took the news of the
coming of Resurrection as a lie, and spent their lives in the world under the
delusion that the time would never come when they would have to present
themselves before their God and render an account of their deeds.
أَلَمْ نُهْلِكِ الْأَوَّلِينَ {77:16}
[Q77:16] Alam nuhlikil awwaleen
[Q77:16] Did We not destroy the former generations?
[Q77:16] Did We not destroy the former generations?
[Q77:16] Bukankah Kami telah
binasakan orang-orang dahulu (yang ingkar derhaka, seperti kaum Nabi Nuh, Aad
dan Thamud)?
Refer to Surah Araf, Hud and Yunus for the destruction of the people of Nuh, Lut, Hud, Salih and Firawn (in the
time of Musa).
____________________________________________________________________________________________________________________________________________________
(77:16) Did We not destroy many a
nation of the earlier times? *8
*8 This is an argument from history for the Hereafter, It
means; "Consider your own history in the world. Whichever nations denied
the Hereafter and took this worldly life to be real life and based their moral
attitude on the results appearing here regarding them as the criterion of good
and evil, ultimately went to their doom without exception This is a proof of
the fact that the Hereafter is an actual reality overlooking and ignoring which
causes the same kind of harm to a person which is caused when he chooses to
close his eyes to the hard facts of life. (For further explanation, see E.N. 12
of Yunus, E.N. 86 of An-Naml, E.N. 8 of Ar-Rum, E.N. 25 of Saba).
ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ {77:17}
[Q77:17] Summa nutbi'uhumul aakhireen
[Q77:17] Then did We follow them up with later ones.
[Q77:17] Then did We follow them up with later ones.
[Q77:17] Kemudian kami akan
iringi mereka dengan (membinasakan orang-orang yang ingkar derhaka, dari)
kaum-kaum yang datang kemudian.
As said in verse 13,
on the Day of Judgment, GOOD WILL BE
COMPLETELY SEPARATED FROM EVIL. Those who chose falsehood and
belied truth will be the losers therefore "Woe
on that day unto the beliers!" has been repeated
as a march of punishment unto the disbelievers.
ä Refer to the commentary
of Hajj 22:5
for verses 20 to 23.
ä Refer to the
commentary of Nahl
16:15 for verses 25 to 27.
ä Refer to the
commentary of Nur
24:24 for verses 35 and 36.
THE BELIERS WERE GIVEN PLAIN AND CLEAR GUIDANCE BUT THEY REFUSED TO ACCEPT IT.
____________________________________________________________________________________________________________________________________________________
(77:17) And We shall cause those
of later times *9 to follow them.
*9 That is, "This is a
permanent law with Us. Just as denial of the Hereafter has proved disastrous
for the nations of the past so it will always prove disastrous also for the
nations of the future. No nation has been an exception to it before nor will
any be so in the future."
كَذَٰلِكَ نَفْعَلُ
بِالْمُجْرِمِينَ {77:18}
[Q77:18]
Kazzlika
naf’alu bilmujrimeen
[Q77:18] Even thus shall We deal with the guilty.
[Q77:18] Even thus shall We deal with the guilty.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:18) Thus do We deal with the
guilty.
وَيْلٌ يَوْمَئِذٍ
لِلْمُكَذِّبِينَ {77:19}
[Q77:19] Wailunw yawma 'izil lil mukazzibeen
[Q77:19] Woe on that day to the rejecters.
[Q77:19] Woe on that day to the rejecters.
[Q77:19] Kecelakaan besar, pada
hari itu, bagi orang-orang yang mendustakan (apa yang Kami janjikan)!
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:19) Woe on that Day to those
that give the lie to the Truth! *10
*10 This sentence in the
present context means: "The fate they have met or will meet in the world,
is not their real punishment; their real doom will descend on them on the Day
of Decision. The punishment here is only in the nature of a person's being
arrested when he commits one crime after the other fearlessly and is not
inclined to mend and change his ways. The court where his test is to be decided
and he is to be punished for.all his misdeeds, will not be established in this
world but in the Hereafter, and that indeed will be the actual Day of his ruin
and disaster." (For further explanation, see E.N.'s 5, 6 of Al-A`raf, E.N.
105 of H ud).
أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ
مَهِينٍ {77:20}
[Q77:20] Alam nakhlukkum mimmaaa‘im
maheen
[Q77:20] Did We not create you from contemptible water?
[Q77:20] Did We not create you from contemptible water?
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:20) Did We not create you of
a mean fluid,
فَجَعَلْنَاهُ فِي قَرَارٍ
مَكِينٍ {77:21}
[Q77:21] Faja'alnaahu fee qaraarim makeen
[Q77:21] Then We placed it in a secure resting-place,
[Q77:21] Then We placed it in a secure resting-place,
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:21) which We then placed in a
secure repository *11
*11 "A secure
place": the mother's womb in which the child is so firmly lodged as soon
as it has been conceived and where such arrangements are made for its security
and nourishment that abortion cannot take place unless there is a disaster, and
even for artificial abortion extraordinary devices have to be adopted, which
are both risky and harmful in spite of modern developments in medical
science.
إِلَىٰ قَدَرٍ مَعْلُومٍ {77:22}
[Q77:22] ilaa qadrim ma’loom
[Q77:22] Till an appointed term,
[Q77:22] Till an appointed term,
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:22) until an appointed
time? *12
*12 The words qadar
im-malum do not only mean that the
term is appointed and fixed but they also contain the sense that it is known to
Allah alone. About no child can man know by any means how many months, days,
hours, minutes and seconds it will remain in the mothers womb and what will be
its exact and precise time of birth. AIlah alone has fixed a specific term for
every child and He alone knows it.
فَقَدَرْنَا فَنِعْمَ
الْقَادِرُونَ {77:23}
[Q77:23] Faqadarnaa fani’mal
qaadiroon
[Q77:23] So We proportion it-- how well are We at proportioning (things).
[Q77:23] So We proportion it-- how well are We at proportioning (things).
[Q77:23] Serta Kami tentukan
(keadaannya), maka Kamilah sebaik-baik yang berkuasa menentukan dan melakukan
(tiap-tiap sesuatu)!
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:23) See that We had the power
to do so. Great indeed is Our power to do what We will. *13
*13 This is an express
argument for the possibility of the life-after-death What is meant to be said
is: "When We had the power to shape and develop you into a perfect and
complete man from insignificant sperm-drop, how shall We be helpless to
re-create you in some other way? Our this creation in consequence of which you
exist as a living being, is a proof that We are excellent Possessors of power;
We cannot be so helpless as to be unable to re-create you after having created
you in the fi rst instance. "
وَيْلٌ يَوْمَئِذٍ
لِلْمُكَذِّبِينَ {77:24}
[Q77:24] Wailuny yawma 'izil lil mukazzibeen
[Q77:24] Woe on that day to the rejecters.
[Q77:24] Woe on that day to the rejecters.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:24) Woe on that Day to those
that give the lie to the Truth! *14
*14 This sentence here gives
the meaning that in spite of the express argument for the possibility of
life-after-death, the people who are denying it, may mock it as they may and
look down upon its believers as people of antiquated ideas and whims, but when
the Day comes which they are denying today, they will themselves know that it
is a Day of their own ruin and disaster.
أَلَمْ نَجْعَلِ الْأَرْضَ
كِفَاتًا {77:25}
[Q77:25] Alam naj‘alil arda kifaataa
[Q77:25] Have We not made the earth to draw together to itself,
[Q77:25] Have We not made the earth to draw together to itself,
[Q77:25] Bukankah Kami telah
menjadikan bumi (sebagai tempat) penampung dan penghimpun (penduduknya)?
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:25) Did We not make the earth
a receptacle,
أَحْيَاءً وَأَمْوَاتًا {77:26}
[Q77:26] Ahyaaa‘anw wa amwaataa
[Q77:26] The living and the dead,
[Q77:26] The living and the dead,
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:26) for the living and the
dead,
وَجَعَلْنَا فِيهَا رَوَاسِيَ
شَامِخَاتٍ وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا {77:27}
[Q77:27] Wa ja'alnaa feehaa rawaasiya shaamikhaatinw wa asqainaakum maaa'an furaataa.
[Q77:27] And made therein lofty mountains, and given you to drink of sweet water?
[Q77:27] And made therein lofty mountains, and given you to drink of sweet water?
[Q77:27] Dan Kami telah
jadikan di bumi: Gunung-ganang yang menetapnya, yang tinggi menjulang; dan Kami
telah memberi minum kepada kamu air yang tawar lagi memuaskan dahaga?
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:27) and did We not firmly fix
towering mountains on it and give you sweet water to drink? *15
*15 This is yet another
argument for the possibility and reasonableness of the Hereafter. It is this
very earth which since millions and millions of years has been sustaining and
providing for countless different kinds of creatures. Every kind of vegetation
and every kind of animal and man are living on it, to meet the requirements of
aII immeasureable treasures of provisions of different kinds are corning out of
its belly. Then it is on this very earth that countless members of all kinds of
creatures die every day, but there exists a wonderful arrangement in that the
dead bodies of all creatures are deposited in the same earth, and it again
becomes ready for sustaining life and providing home to the new members of
every species. This earth has not been shaped like a smooth-surfaced ball
either, but here and there on it there have been set high mountains and
mountain-ranges, which play an important role in causing the change of seasons
and rainfall, the birth of rivers creation of fertile valleys, growth of trees
which supply timber, and provisions of a variety of minerals and stones. Then
in the interior of this very earth, sweet water has been stored and on its
surface rivers of sweet water have been arranged and from the saline waters of
the sea also vapours of pure water are raised and caused to fall as rain from
the sky. Is not all this an argument to prove that an All-Powerful Sovereign
has created aII this and He is not only All-Powerful but AII-Knowing and
All-Wise as well'? Now, if this earth has been thus equipped and provisioned
only by His power and wisdom, why should an intelligent man trod it difficult
to understand that the same Sovereign by His power can wind up this world and
create another world on a new pattern, and the demand of His wisdom is that he
should create another world after it so that He may call man to account for the
deeds he has done in this world?
وَيْلٌ يَوْمَئِذٍ
لِلْمُكَذِّبِينَ {77:28}
[Q77:28] Wailuny yawma 'izil lilmukazzibeen
[Q77:28] Woe on that day to the rejecters.
[Q77:28] Woe on that day to the rejecters.
[Q77:28] Kecelakaan besar,
pada hari itu, bagi orang-orang yang mendustakan (nikmat-nikmat pemberian
Kami)!
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:28) Woe on that Day to those
that give the lie to the Truth! *16
*16 Here, this sentence
signifies that the people who deny the coming of the Hereafter and regard it as
impossible and irrational in spite of seeing these manifest signs of Allah's
power and wisdom, may remain lost in their vain imaginations if they so like.
But the Day when all this takes place against their expectations, they will
realize that they have earned ruin on account of their own folly.
انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ
تُكَذِّبُونَ {77:29}
[Q77:29] Intaliqooo ilaa maa
kuntum bihee tukazziboon
[Q77:29] Walk on to that which you called a lie.
[Q77:29] Walk on to that which you called a lie.
[Q77:29] (Dikatakan kepada
mereka semasa ditimpakan dengan azab): Pergilah kepada azab yang dahulu kamu
mendustakannya.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:29) Proceed *17 now towards that which you were wont to
deny as false;
*17 After giving proofs of
the coming of the Hereafter, now it is being stated how the deniers will be
dealt with when it has actually taken place.
انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ
شُعَبٍ {77:30}
[Q77:30] Intaliqooo ilaa zillin
zee salaasi shu’ab.
[Q77:30] Walk on to the covering having three branches,
[Q77:30] Walk on to the covering having three branches,
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:30) proceed towards the
three-pronged shadow, *18
*18 "Shadow":
shadow of smoke; "three branches": because when a big smoke arises it
is divided into several parts at the top.
لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ
اللَّهَبِ {77:31}
[Q77:31]
Laa
zaleelinw wa laa yughnee minal lahab
[Q77:31] Neither having the coolness of the shade nor availing against the flame.
[Q77:31] Neither having the coolness of the shade nor availing against the flame.
[Q77:31] Yang tidak dapat
dijadikan naungan dan tidak dapat memberikan sebarang lindungan dari julangan
api Neraka.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:31) which neither provides
(cooling) shade nor protection against the flames;
إِنَّهَا تَرْمِي بِشَرَرٍ
كَالْقَصْرِ {77:32}
[Q77:32] Innahaa tarmee
bishararin kalqasr.
[Q77:32] Surely it sends up sparks like palaces,
[Q77:32] Surely it sends up sparks like palaces,
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:32) it indeed throws up
sparks like castles,
كَأَنَّهُ جِمَالَتٌ صُفْرٌ {77:33}
[Q77:33]
Ka
annahou jimaalatun sufr
[Q77:33] As if they were tawny camels.
[Q77:33] As if they were tawny camels.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:33) which seem as though they
are yellow-coloured camels. *19
*19 That is, each spark will
be like a castle, and when these huge sparks will rise and burst and fly about
in all directions it will seem as though they were yellow camels running and
jumping about ceaselessly.
وَيْلٌ يَوْمَئِذٍ
لِلْمُكَذِّبِينَ {77:34}
[Q77:34] Wailuny yawma 'izil lilmukazzibeen.
[Q77:34] Woe on that day to the rejecters.
[Q77:34] Woe on that day to the rejecters.
[Q77:34] Kecelakaan besar,
pada hari itu, bagi orang-orang yang mendustakan (keadaan yang demikian).
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:34) Woe on that Day to those
that give the lie to the Truth!
هَٰذَا يَوْمُ لَا يَنْطِقُونَ {77:35}
[Q77:35]
Haazaa
yawmu laa yantiqoon
[Q77:35] This is the day on which they shall not speak,
[Q77:35] This is the day on which they shall not speak,
[Q77:35] Inilah hari mereka
tidak dapat berkata-kata, (kerana masing-masing terpinga-pinga ketakutan),
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:35) That will be the Day on which
they will not (be able to) utter a word,
وَلَا يُؤْذَنُ لَهُمْ
فَيَعْتَذِرُونَ {77:36}
[Q77:36] Wa laa yu'zanu lahum fa ya'taziroon
[Q77:36] And permission shall not be given to them so that they should offer excuses.
[Q77:36] And permission shall not be given to them so that they should offer excuses.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:36) nor will they be allowed
to proffer excuses. *20
*20 This will be their
ultimate state at the time they will be entering Hell. Before this in the plain
of Resurrection they will be offering all sorts of excuses, blaming others for
their errors and proving their own selves to be innocent, abusing their leaders
and guides who led them astray; so much so that some of them will even disown
their crimes shamelessly, as has been stated at several places in the Qur'an.
But when their being criminals will have been established by every kind of
evidence, and when their own hands and feet and limbs will have borne witness
against them to prove their guilt fully, and when after fulfilling all
requirements of justice rightly and truly, the sentence will be passed on them,
they will be dumbfounded and no room will be left for them to offer any excuse.
To refuse an opportunity or permission to offer an excuse, does not mean that
judgment will be passed against them without giving them a chance for
self-defence, but it means that their guilt and crime will be proved to the
hilt and they will not be able to offer any excuse after it.
وَيْلٌ يَوْمَئِذٍ
لِلْمُكَذِّبِينَ {77:37}
[Q77:37] Wailunw yawma 'izil lilmukazzibeen
[Q77:37] Woe on that day to the rejecters.
[Q77:37] Woe on that day to the rejecters.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:37) Woe on that Day to those
that give the lie to the Truth!
هَٰذَا يَوْمُ الْفَصْلِ ۖ
جَمَعْنَاكُمْ وَالْأَوَّلِينَ {77:38}
[Q77:38] Haaza yawmul fasli jama'naakum wal awwaleen
[Q77:38] This is the day of decision: We have gathered you and those of yore.
[Q77:38] This is the day of decision: We have gathered you and those of yore.
[Q77:38] Inilah hari pemutusan
hukum (yang menentukan siapa yang benar dan siapa yang salah). Kami himpunkan
kamu bersama orang-orang yang terdahulu (dari kamu).
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:38) That is the Day of
Judgement on which We have assembled you as well as all those who went before
you.
فَإِنْ كَانَ لَكُمْ كَيْدٌ
فَكِيدُونِ {77:39}
[Q77:39] Fa in kaana lakum kaidun fakeedoon.
[Q77:39] So if you have a plan, plan against Me (now).
[Q77:39] So if you have a plan, plan against Me (now).
[Q77:39] Oleh itu, kalau kamu
ada sebarang tipu-helah melepaskan diri, maka cubalah kamu lakukan terhadap
azabKu.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:39) So if you have any ploy,
try it against Me! *21
*21 That is, "ln the
world you used every kind of deception and trick in self-interest. Now, if you
have any trick to escape My punishment, you may use it to defeat Me and My
plan."
وَيْلٌ يَوْمَئِذٍ
لِلْمُكَذِّبِينَ {77:40}
[Q77:40] Wailuny yawma’izil lilmukazzibeen
[Q77:40] Woe on that day to the rejecters.
[Q77:40] Woe on that day to the rejecters.
[Q77:40] Kecelakaan besar,
pada hari itu, bagi orang-orang yang mendustakan (apa yang telah dijanjikan
oleh ALLAH (SwT))!
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:40) Woe on that Day to those
that give the lie to the Truth!
SECTION 2
The Reward and the punishment
The reward the
righteous will get the punishment to be meted out to the guilty, on the Day of
Judgment.
إِنَّ الْمُتَّقِينَ فِي ظِلَالٍ
وَعُيُونٍ {77:41}
[Q77:41] Innal muttaqeena fee zilaalinw wa ‘uyoon
[Q77:41] Surely those who guard (against evil) shall be amid shades and fountains,
[Q77:41] Surely those who guard (against evil) shall be amid shades and fountains,
[Q77:41] Sesungguhnya
orang-orang yang bertakwa berada di tempat teduh (yang dipenuhi pelbagai
nikmat) dan yang berdekatan dengan mata air-mata air (yang mengalir),
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:41) Behold, today the
God-fearing *22 will be amidst shades and
springs,
*22 As this world has been
used here in contrast to the "deniers'; the righteous here implies the
people who refrained from denying the Hereafter and accepted it and passed
their life in the world with the belief that in 'the Hereafter they would have
to render an account of their word and deed and their conduct and
character.
وَفَوَاكِهَ مِمَّا يَشْتَهُونَ {77:42}
[Q77:42]
Wa fawaakiha mimmaa yashtahoon
[Q77:42] And fruits such as they desire.
[Q77:42] And fruits such as they desire.
(see commentary for verse 17)
____________________________________________________________________________________________________________________________________________________
(77:42) and the fruits that they
desire (will be ready at hand).
كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا
كُنْتُمْ تَعْمَلُونَ {77:43}
[Q77:43] Kuloo washraboo haneee 'am bimaa kuntum ta’maloon
[Q77:43] Eat and drink pleasantly because of what you did.
[Q77:43] Eat and drink pleasantly because of what you did.
[Q77:43] (Pada ketika itu
dikatakan kepada mereka): Makanlah dan minumlah kamu dengan lazatnya,
disebabkan apa yang kamu telah kerjakan.
(see commentary for verse 17)
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(77:43) Eat and drink and may
every joy attend you as a reward for your deeds.
إِنَّا كَذَٰلِكَ نَجْزِي
الْمُحْسِنِينَ {77:44}
[Q77:44]
Innaa kazaalika
najzil muhsineen
[Q77:44] Surely thus do We reward the doers of good.
[Q77:44] Surely thus do We reward the doers of good.
[Q77:44] Sesungguhnya,
demikianlah Kami membalas orang-orang yang berusaha mengerjakan amal-amal yang
baik.
(see commentary for verse 17)
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(77:44) Thus do We reward those
that do good.
وَيْلٌ يَوْمَئِذٍ
لِلْمُكَذِّبِينَ {77:45}
[Q77:45] Wailuny yawma 'izil lilmuzkazzibeen
[Q77:45] Woe on that day to the rejecters.
[Q77:45] Woe on that day to the rejecters.
(see commentary for verse 17)
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(77:45) Woe on that Day to those
that give the lie to the Truth! *23
*23 Here this sentence means
that one of their afflictions. as mentioned above, will be that they will be
standing as culprits in the plain of Resurrection, their crimes will have been
proved and established openly and they will not be in a position even to open
their mouths to put forward a plea in self defence, and shall ultimately become
fuel of Hell. Their other affliction, and by far the worse will be that they
will see the same believers enjoying themselves in Paradise, whom they had been
opposing and resisting and mocking throughout their lives as foolish,
narrow-minded, mean and old fashioned people.
كُلُوا وَتَمَتَّعُوا قَلِيلًا
إِنَّكُمْ مُجْرِمُونَ {77:46}
[Q77:46] Kuloo wa tamatta-’ou
qaleelan innakum mujrimoon
[Q77:46] Eat and enjoy yourselves for a little; surely you are guilty.
[Q77:46] Eat and enjoy yourselves for a little; surely you are guilty.
[Q77:46] Makanlah dan
bersenang-senanglah kamu (wahai orang-orang yang ingkar derhaka) sementara
waktu hidup, (kemudian kamu akan menghadapi bahaya), kerana sesungguhnya kamu
adalah orang-orang yang berdosa.
(see commentary for verse 17)
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(77:46) Eat *24 and enjoy yourselves for a while. *25 Surely you are evil-doers.
*24 In conclusion, these
words are being addressed not only to the disbelievers of Makkah but to alI
disbelievers of the world.
*25 "For a while": in their brief life of the world.
*25 "For a while": in their brief life of the world.
وَيْلٌ يَوْمَئِذٍ
لِلْمُكَذِّبِينَ {77:47}
[Q77:47] Wailunny yawma 'izil lilmukazzibeen
[Q77:47] Woe on that day to the rejecters.
[Q77:47] Woe on that day to the rejecters.
(see commentary for verse 17)
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(77:47) Woe on that Day to those
that give the lie to the Truth!
وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا
يَرْكَعُونَ {77:48}
[Q77:48] Wa izaa qeela lahumur ka'oo aa yarka‘oon
[Q77:48] And where it is said to them: Bow down, they do not bow down.
[Q77:48] And where it is said to them: Bow down, they do not bow down.
[Q77:48] Dan apabila dikatakan
kepada mereka (yang ingkar): Taatlah dan kerjakanlah sembahyang, mereka enggan
mengerjakannya.
(see commentary for verse 17)
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(77:48) When it is said to them:
“Bow down (before Allah),” they do not bow down. *26
*26 "Bowing before
Allah": does not only imply worshipping Him but also means believing in
the Messenger sent by Allah and in the Book revealed by Him and following and
obeying His Commands.
وَيْلٌ يَوْمَئِذٍ
لِلْمُكَذِّبِينَ {77:49}
[Q77:49] Wailunny yawma 'izil lilmukazzibeen
[Q77:49] Woe on that day to the rejecters.
[Q77:49] Woe on that day to the rejecters.
(see commentary for verse 17)
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(77:49) Woe on that Day to those
that give the lie to the Truth!
فَبِأَيِّ حَدِيثٍ بَعْدَهُ
يُؤْمِنُونَ {77:50}
[Q77:50] Fabi’ayyi hadeesim
ba’dahou yu’minoon
[Q77:50] In what announcement, then, after it, will they believe?
[Q77:50] In what announcement, then, after it, will they believe?
[Q77:50] (Kalau mereka tidak
juga mahu beriman kepada keterangan-keterangan yang tersebut) maka kepada
perkataan yang mana lagi, sesudah itu, mereka mahu beriman?
(see commentary for verse 17)
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(77:50) In what discourse after
this (Qur’an) will they, then, believe? *27
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