SURAH (78) AN-NABA' (AYA 1 to 40)
Sura (78) AN-NABA’ (The great news)
Aya 1 to 40 verses in 2 Sections
Revealed
at Makka
SECTION 1
The Great Announcement
The Great Announcement
of the Day of Decision and the scene of it.
عَمَّ يَتَسَاءَلُونَ {78:1}
[Q78:1] 'Amma Yatasaa-aloon
[Q78:1] Of what do they ask one another?
[Q78:1] Of what do they ask one another?
Naba-il azim (the great news) here and in verse 38:67 of Sad, refers to
the vicegerency of man to represent ALLAH (SWT) on the earth in order to
exercise authority on His behalf, i.e. imamah or wilayah.
Ë According
to many commentators it may refer to [1] the Day of Resurrection, or [2] the prophethood of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad), or [3] the Qur’an. Refer
the commentary of Sad 38:67.
Although all of them are
great and fundamental yet discussion, opposition or disagreement among the
human beings concerning their actuality is a regular exercise. SO FAR AS THE
ANGELICAL REALM IS CONCERNED we find no trace of any such behaviour save at the time of the appointment of Adam (man) as the vicegerent (khalifah)
of ALLAH (SWT). The angels expressed
their disapproval, but yielded to reason when it was proved to them that
they were inferior to Adam in knowledge and wisdom BECAUSE of which Adam was appointed as the vicegerent of
ALLAH (SWT). SO IT WAS THE BEGINNING OF CONTROVERSY regarding the
vicegerency of ALLAH (SWT). In every age imamah
or wilayah
is the most bitterly disputed issue.
EVEN [1] THOSE WHO
BELIEVE IN ALLAH (SWT), [2] THE REVEALED
SCRIPTURES, [3] THE ANGELS, [4] THE
RESURRECTION AND THE [5] PROPHETS OF ALLAH
(SWT) refuse
to accept the fact that there is always a divinely chosen representative of
ALLAH (SWT) on the earth who BY HIS absolute
submission to ALLAH (SWT) (abdiyat) AND
total control over human shortcomings reaches the stage of fanafiallah (absolute absorption of divine attributes) AND baqiya-billah (acting on behalf of ALLAH
(SWT) as His instrument) as explained in the commentary of Ma-idah 5:54 to
58 and Anam 6:17.
µ Hafiz Abu Nu-aym
in Hilyatul
Awliya says that the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) told his
companions: "Naba-il-azim (the great news)
refers to the wilayah of Ali ibne Abi
Talib."
Refer
to the commentary of Ma-idah 5:67 for the
wilayah of Ali ibne Abi Talib. THEREFORE WILAYAH OF IMAM ALI IS THE DECISIVE TEST OF
MAN'S SUBMISSION TO ALLAH (SWT)'S AUTHORITY.
Ù
Man shall not be
able to avoid or escape from acceptance of Ali's wilayah as verses 4 and 5 of this Surah assert.
In subsequent verses the process of
creation demonstrates the evidence of divine plan and purpose which shall
culminate in resurrection after which a new world will come into being. The process of developing matter from its lowest form to the
highest form, which is human form, has to be carried out by the help of a
pivotal entity to function as a medium between the finite and the infinite. Not
only in the human society functioning in this world but also in the greater
society which will come into being after the Day of Judgment the pivotal agency
is indispensable. IN FACT the
centre of gravitation of any collective existence has to be created before its
formation. ON THIS BASIS IMAMAH OR KHILAFAT WAS BESTOWED ON MAN AND THEN
THE HUMAN RACE BEGAN TO SPREAD OVER THE WORLD AND
IT SHALL CONTINUE TO FUNCTION TILL THE HUMAN SOCIETY REACHES ITS FINAL
DESTINATION.
Ibn Arabi has
rightly observed:
"The day of resurrection and
wilayah of Ali ibne Abi Talib are the two sides of one reality."
Ü
Ali is "the great news".
Ü
He is the ark of Nuh.
Ü
In him and in every Imam in his
progeny is confined all that which has been created (Ya Sin 36:12).
v Khawja
Muinuddin Chishti, a great saint of India, has said: "Those who sought protection through "Ya Sin"
killed
the imamun
mabin". So he clearly says that "imamum mabin" in verse 36:12 of Ya Sin refers to Imam
Husayn son of Ali ibne Abi Talib. It refers to all the Imams of the Ahlul
Bayt. Also see commentary of Baqarah 2:2 and Ya Sin 36:12.
v Imam
Muhammad bin Ali al Baqir said: “Alqama
says that in the battle of Siffin a
soldier came out from the army of Mu-awiyah and recited Ya Sin in front of Imam
Ali. He asked him: "Do you know what is naba-il-azim?" He did not
know. Ali said: "I am the naba-il
azim" A similar event also took place in the battle of Jamal. Amr ibn As, an avowed enemy of Ali, once
said: "Ali is the naba-il azim.
He is the babullah (the door through
which one enters into the realm of the realisation of ALLAH (SWT))."
Refer
to the commentary of Ma-arij 70:1 to know
about the fate of those who did not accept the wilayah of Ali ibne Abi Talib.
Also refer to the commentary of Ma-idah 5:67 and
5:3.
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(78:1) About what are they
asking one another?
عَنِ النَّبَإِ الْعَظِيمِ {78:2}
[Q78:2] 'Anin-nabaa-il
'Azeem
[Q78:2] About the great event,
[Q78:2] About the great event,
(see commentary for verse 1)
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(78:2) Is it about the awesome
tiding
الَّذِي هُمْ فِيهِ
مُخْتَلِفُونَ {78:3}
[Q78:3] Allazi hum feehi mukh talifoon
[Q78:3] About which they differ?
[Q78:3] About which they differ?
(see commentary for verse 1)
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(78:3) that they are in utter
disagreement? *1
*1 "The
Great News": the news of the Resurrection and
Hereafter, which the people of Makkah heard with amazement, then raised
questions and doubts about it in their assemblies. When they met each other
they would ask: "Did you ever hear that the dead will be resurrected to
life? Is it credible that life will be infused once again into the bones which
have decayed and become rotten? Does it stand to reason that the former and the
latter generations will rise up and gather together at one place? Is it
possible that these huge mountains which are so firmly set in the earth will
fly about like flakes of wool? Can it so happen that the sun and the moon and
the stars should be extinguished and the order and system of the world be
overturned and upset? What has happened to him who was until yesterday a sane
and wise man among us? Today he is giving us strange, impossible news. Where
were this Hell and Heaven of which we had never heard from him before?
Wherefrom have they appeared suddenly so that he has started depicting them so
vividly before us?" Another meaning of fi-hi mukhtalifun also can be:
"As these people themselves are not agreed on any one view about the end
of fhe world, they hold varying views about it."
Some one has been influenced by the Christian belief and
believes in the life after death but thinks that the second life would not be a
physical but only a spiritual life. Another does not deny the Hereafter
absolutely but doubts whether it was possible or not. The Qur'an relates the
view of these very people when it says: "We do only guess: we are not
certain." (AI-Jathiyah: 32). And another plainly said: "There is no
other life than this present life, and we shall never be raised back to life
after our death." (Al-An`am: 29). Then, there were some atheists, who
said: "Life is only this worldly life of ours. Here we shall die and live
and nothing but the change of time destroys us." (AI-Jathiyah: 24). There
were some others who were not atheistic but they regarded the second life as
impossible. According to them it was beyond the power of God to raise the dead
back to life. They said, "Who will give life to these bones when they are
rotten." (Ya Sin: 78). Their different views by themselves were a proof
that they had no knowledge in this regard; they were only conjecturing and
guessing. Had they any knowledge they would have agreed on ane view. (For
further explanation, see E.N. 6 of Surah Adh-Dhariyat).
كَلَّا سَيَعْلَمُونَ {78:4}
[Q78:4] Kallaa sa y’alamoon
[Q78:4] Nay! They shall soon come to know
[Q78:4] Nay! They shall soon come to know
[Q78:4] Jangan! (Janganlah
mereka bersikap demikian!) Mereka akan mengetahui (dengan yakin tentang
kebenaran hari balasan itu).
(see commentary for verse 1)
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(78:4) No indeed; *2 soon will they come to know; *3
*2 That is, whatever they say about the Hereafter is false, and
all their concepts about it are wrong.
ثُمَّ كَلَّا سَيَعْلَمُونَ {78:5}
[Q78:5] Thumma kallaa sa y’alamoon
[Q78:5] Nay! Nay! They shall soon know.
[Q78:5] Nay! Nay! They shall soon know.
[Q78:5] Sekali lagi jangan!
(Janganlah mereka berselisihan!) Mereka akan mengetahui kelak (tentang apa yang
akan menimpa mereka).
(see commentary for verse 1)
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(78:5) again, no indeed; soon
will they come to know.
*3 That is, the time is not far off when the same thing about
which they are expressing all sorts of meaningless doubts and misgivings, will
appear before them as a reality. Then they will realize that what the Messenger
had foretold was absolutely true and what they were saying on the basis of
conjecture and speculation had no truth in it.
أَلَمْ نَجْعَلِ الْأَرْضَ
مِهَادًا {78:6}
[Q78:6] Alam naj‘alil arda mihaa da
[Q78:6] Have We not made the earth an even expanse?
[Q78:6] Have We not made the earth an even expanse?
[Q78:6] (Mengapa kamu
ragu-ragukan kekuasaan Kami menghidupkan semula orang-orang yang telah mati?)
Bukankah Kami telah menjadikan bumi (terbentang luas) sebagai hamparan?
Refer to the commentary of Rad 13:3 & 4;
Ha Mim: 9 & 10; Hijr 15:19; Nahl 16:15; Muminun 23:17; Furqan 25:61 ; Ahzab
33:46; Ya Sin 36:33 to 36; Talaq 65:12; Mulk 67:3 and Nuh 71:15 and 16 FOR THE
EXPANSE OF THE EARTH, MOUNTAINS, SEVEN HEAVENS AND THE SUN.
*The spacious
expanse of the earth, *the rain and the abundant
harvests, *the succession of night and day, *the firmaments above with their splendid lights ARE
THE SIGNS OF ALLAH (SWT) WITH WHICH MAN IS AFFILIATED. These points to a future
life. The
universe and the laws governing the universe HAVE BEEN CREATED TO SERVE MAN IN
HIS **PHYSICAL,
**MENTAL AND **SPIRITUAL ENDEAVOURS
on the basis of WHICH
ALLAH (SWT) SHALL SORT OUT GOOD AND EVIL ON AN APPOINTED DAY WITH
JUSTICE AND AUTHORITY as mentioned in subsequent verses.
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(78:6) Have We not spread the
earth like a bed, *4
*4 Enough light has been thrown
at several places in The Meaning of the Qur'an on the supreme wisdom and power
of Allah that underlies His making the earth a carpet, i.e. an abode of perfect
peace and rest. For explanation, see E.N.'s 73, 74, 81 of An-Naml, E.N. 29 of
Ya Sin, E.N.'s 90, 91 of Al-Mu'min, E.N. 7 of Az-Zukhruf, E.N. 7 of
Al-Jathiyah, E.N. 18 of Surah Qaf.
وَالْجِبَالَ أَوْتَادًا {78:7}
[Q78:7] Wal
jibaala au taadaa
[Q78:7] And the mountains as projections (thereon)?
[Q78:7] And the mountains as projections (thereon)?
(see commentary for verse 6)
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(78:7) and fixed the mountains
like pegs, *5
*5 For the wisdom of creating mountains on the earth, see E.N.
12 of AnNahl, E.N. 74 of An-Naml, E.N. 15 of Al-Mursalat.
وَخَلَقْنَاكُمْ أَزْوَاجًا {78:8}
[Q78:8] Wa khalaq naakum azwaajaa
[Q78:8] And We created you in pairs,
[Q78:8] And We created you in pairs,
(see commentary for verse 6)
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(78:8) and created you in pairs
(as men and women), *6
*6 For explanation of the supreme wisdom that underlies the
creation of men and women into pairs, see E.N. 69 of AI-Furgan, E. N.'s 28 to
30 of Ar-Rum, E.N. 31 of Ya Sin, E.N. 77 of Ash-Shura, E N.12 of Az-Zukhruf,
E.N. 25 of AlQiyamah.
وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا {78:9}
[Q78:9] Waja‘alnaa naumakum subaataa
[Q78:9] And We made your sleep to be rest (to you),
[Q78:9] And We made your sleep to be rest (to you),
(see commentary for verse 6)
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(78:9) and made your sleep a
means of repose, *7
*7 The explanation of the wisdom for which Allah Almighty has
placed a desire for sleep in man's nature in order to make him fit for work in
the world, and which impels him to a few hours' sleep after every few hours of
work, has been given in E.N. 33 of Surah Ar-Rum.
وَجَعَلْنَا اللَّيْلَ لِبَاسًا {78:10}
[Q78:10] Waja‘alnal laila libasa
[Q78:10] And We made the night to be a covering,
[Q78:10] And We made the night to be a covering,
(see commentary for verse 6)
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(78:10) and made the night a covering,
وَجَعَلْنَا النَّهَارَ مَعَاشًا {78:11}
[Q78:11] Waja'alnan nahara ma ‘aasha
[Q78:11] And We made the day for seeking livelihood.
[Q78:11] And We made the day for seeking livelihood.
(see commentary for verse 6)
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(78:11) and made the day to seek
livelihood, *8
*8 That is, "The night has been made dark so that
protected from light, you could enjoy a peaceful sleep- more easily and made
the day bright for the reason that you could work for your livelihood with
greater ease and facility. Reference has been made to only one benefit out of
countless benefits of the continuous alternation of night and day regularly on
the earth to tell that all this is not happening without a purpose or
accidentally, but there is supreme wisdom underlying it, which has a deep
connection with your own immediate interests. The darkness that was needed for
the peace and rest of your body in view of its structure has been provided in
the night and the light that was needed for earning livelihood has been
provided in the day. This arrangement that has been made precisely in
accordance with your needs by itself testifies that it could not be possible
without the wisdom of a Wise Being." (For further explanation, see E.N. 65
of Yunus, E.N. 32 of Ya Sin, E.N. 85 of AI-Mu'min, E.N. 4 of Az-Zukhruf).
وَبَنَيْنَا فَوْقَكُمْ سَبْعًا
شِدَادًا {78:12}
[Q78:12] Wa banaina fauqakum sab 'an shi dada.
[Q78:12] And We made above you seven strong ones,
[Q78:12] And We made above you seven strong ones,
(see commentary for verse 6)
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(78:12) and built above you seven
strong firmaments, *9
*9 "Strong" in the sense that their boundaries are so
strongly fortified that no change whatever occurs in them, nor does any of the
countless stars and planets in the heavens, violating these boundaries, collide
with the other, nor falls down to the earth. (For further explanation, see E.N.
34 of Al-Baqarah, E.N. 2 of Ar Ra'd, E.N.'s 8, 12 of Al-Hijr, E.N. 15 of
AI-Mu'minun, E.N. 13 of Luqman, E.N. 37 of Ya Sin, E.N.'s 5, 6 of As-Saaffat,
E.N. 90 of Al-Mu'min, E.N.'s 7, 8 of Surah Qaf).
وَجَعَلْنَا سِرَاجًا وَهَّاجًا {78:13}
[Q78:13] Waja‘alnaa siraajanw wah haaja
[Q78:13] And We made a shining lamp,
[Q78:13] And We made a shining lamp,
(see commentary for verse 6)
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(78:13) and placed therein a hot,
shining lamp, *10
*10 "A bright, blazing
lamp": the sun. The word wahhaj used for the sun means
both intensely hot and intensely bright. Hence our rendering. In this brief
sentence, allusion has been made to a most wonderful and glorious sign of Allah
Almighty's power and wisdom which the sun is. Its diameter is 109 times that of
the earth's and its size more than 333,000 tones that of the earth's. Its
temperature is 14,000,000°C. In spite of shining 93,000,000 miles away from the
earth, its light and brightness is dazzling, and man can look at it with the
naked eye only at the risk of losing his eye-sight. As for its heat,
temperature in some parts of the earth reaches 140°F. because of its radiation.
It is only Allah Who by His wisdom has placed the earth at the right distance
from it, neither it is too hot for being close to it, nor too cold for being
very far away from it. For this very reason life of man, animal and vegetable
became possible on it. Measureless treasures of energy from it are reaching the
earth and sustaining life. It helps ripen our crops to provide sustenance to
every creature; its heat causes vapours to rise from the seas, which spread to
different parts of the earth by means of the winds and fall as rain. In the sun
Allah has kindled such a mighty furnace that has been constantly radiating light,
heat and different kinds of rays throughout the entire solar system since
millions and millions of years.
وَأَنْزَلْنَا مِنَ الْمُعْصِرَاتِ
مَاءً ثَجَّاجًا {78:14}
[Q78:14] Wa anzalna minal m'usiraati
maa-an saj-jaaja
[Q78:14] And We send down from the clouds water pouring forth abundantly,
[Q78:14] And We send down from the clouds water pouring forth abundantly,
(see commentary for verse 6)
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(78:14) and sent down abundant
water from the clouds
لِنُخْرِجَ بِهِ حَبًّا
وَنَبَاتًا {78:15}
[Q78:15]
Linukh rija bihee habbanw wana baata
[Q78:15] That We may bring forth thereby corn and herbs,
[Q78:15] That We may bring forth thereby corn and herbs,
(see commentary for verse 6)
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(78:15) so that We may thereby
bring forth grain and vegetation,
وَجَنَّاتٍ أَلْفَافًا {78:16}
[Q78:16] Wa jan naatin alfafa
[Q78:16] And gardens dense and luxuriant.
[Q78:16] And gardens dense and luxuriant.
(see commentary for verse 6)
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(78:16) and gardens dense with
foliage? *11
*11 For the details of the
wonderful manifestations of Allah Almighty's power and wisdom in making
arrangements for the rain and the growth of vegetation thereby, set E.N. 53 (a)
of An-Nahl, E.N. 17 of AI-Mu'minun, E.N. 5 of Ash-Shua'ra', E.N. 35 of Ar-Rum
E.N. 19 of Fatir E.N. 29 of Ya Sin, E.N. 20 of Al-Mu'min, E.N.'s 10, 11 of
Az-Zukhruf, E.N.'s 28 to 30 of Al-Waqi'ah. After presenting a number of the
signs and testimonies, one after the other, in these verses, the deniers of the
Resurrection and Hereafter have been exhorted, so as to say: "If you
consider the earth and the mountains and your own creation, your sleep and
wakefulness, and the system of the day and night intelligently, and consider
the well-fortified system of the universe and the shining sun in the heavens,
the rain falling from the clouds and the vegetables growing thereby, you will
see two things very clearly: first, that all this could neither come into
existence without a mighty power, nor continue to exist and function so
regularly; second, that in each of these great wisdom is working and nothing
that happens here is purposeless. Now, only a foolish person could say that the
Bring Who by His power has brought these things into existence, does not have
the power to destroy them and create them once again in some other form, and
this also could be said only by an unreasonable person that the Wise Bring Who
has not done anything without purpose in this universe, has given to man in His
world understanding and intelligence, discrimination between good and evil,
freedom to obey or disobey, and powers of appropriation over countless of His
creatures, without any purpose and design: whether man uses and employs the
things granted by Him in the right way or the wrong way, it dces not make any
difference; whether man continues to do good throughout life till death, he
will end up in the dust, or continues to do evil till death, he will likewise
end up in the dust; neither the virtuous man will receive any reward for the
good deeds nor the bad man will be held accountable for his evil deeds. These
very arguments for life after death and Resurrection and Hereafter have been
given here and there in the Qur'an, e.g. see E.N. 7 of ArRa'd, E.N. 9 of
Ai-Hajj, E.N. 6 of Ar-Rum, .E.N.'s 10, 12 of Saba, E.N.'s 8, 9 of
As-Saaffat.
إِنَّ يَوْمَ الْفَصْلِ كَانَ
مِيقَاتًا {78:17}
[Q78:17] Inna yaumal-fasli kana miqaata
[Q78:17] Surely the day of decision is (a day) appointed:
[Q78:17] Surely the day of decision is (a day) appointed:
THE
DAY OF JUDGEMENT IS THE DAY OF SORTING OUT, AS BETWEEN GOOD AND EVIL.
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(78:17) Surely the Day of
Judgement has an appointed time;
يَوْمَ يُنْفَخُ فِي الصُّورِ
فَتَأْتُونَ أَفْوَاجًا {78:18}
[Q78:18] Yauma yun fakhu fis-soori fata toona afwaaja
[Q78:18] The day on which the trumpet shall be blown so you shall come forth in hosts,
[Q78:18] The day on which the trumpet shall be blown so you shall come forth in hosts,
[Q78:18] Iaitu masa ditiup
sangkakala, lalu kamu (bangkit hidup) serta datang berpuak-puak (ke Padang
Mahsyar);
Israfil will sound the trumpet. It will herald judgment. See commentary
of Anam
6:74; Ya Sin 36:51; Zumar 39:68; Qaf 50:20; Qamar 54:6 and 7.
·
As mentioned in Bani Israil 17:71, EVERY GROUP OF PEOPLE WILL COME BEFORE THE
LORD ALONG WITH THE LEADER THEY FOLLOWED IN THIS WORLD. See
commentary of Bani
Israil 17:71; Nisa 4:41; Nahl 16:84 and 89.
In
the house of Abu Ayub Ansari, the
Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) told Ma-adh bin Jabal:
"On the Day of Judgment the [1] backbiters' faces will
be like the monkey; [2] the faces of those who take forbidden things as
food will be like the swine; [3] those who make money by usury will walk upside down on
their heads; [4] the unjust will
be blind as a bat, [5] the proud
boasters (in-spite of their good deeds, if any) will be deaf and dumb; [6] the tongues of the corrupt judges and the hypocoristic
scholars will hang on their breasts polluting the air with foul smell; [7] those who harassed and annoyed their neighbours will be
there without their hands and legs; [8] the maligners
will be hanging in the columns of fire; [9] those who
transgress the boundaries laid down by ALLAH (SwT) in order to indulge in
carnal passions will emit foul stench; [10] and like their
will be those who obstruct dispensation of justice, deprive others from their
rights; [11] and those who are puffed up with pride and arrogance will
be seen in garments made of qaratan, a kind of sticking matter”.
ON THE DAY OF RESURRECTION, both the Shi-ah and
Sunni scholars agree, all human beings will be
sorted out according to the deeds each had done in this world and men and women
of similar character will be gathered in groups representing their disposition,
and each group will take a form which will identify their dominant quality.
For example the worst among them
will take the form of dogs and swines--- the
body will be a manifestation of soul. As those changes refer to the life of
hereafter, therefore the doctrine of transmigration
(the return of the departed soul in another
physical body in this world) cannot be proved by such verses in the
Quran.
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(78:18) the Day when the Trumpet
shall be blown, and you will come forth in multitudes; *12
وَفُتِحَتِ السَّمَاءُ فَكَانَتْ
أَبْوَابًا {78:19}
[Q78:19] Wa futiha tis samaa-u fakaanat abwaaba
[Q78:19] And the heaven shall be opened so that it shall be all openings,
[Q78:19] And the heaven shall be opened so that it shall be all openings,
[Q78:19] Dan (pada masa itu)
langit dipecah belahkan sehingga tiap-tiap belahannya menjadi ibarat pintu yang
terbuka luas,
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(78:19) and when the sky shall be
opened up and will become all doors;
*12 This implies the final
sounding of the Trumpet at which all dead men will rise back to life forthwith.
"You" implies not only those who were the addressees at that time but
all those humans who will have been born from the beginning of creation till
Resurrection. (For explanation, see E.N. 57 of Ibrahim, E.N. 1 of AlHajj,
E.N.'s 46, 47 of Ya Sin, E.N. 79 of Az-Zumar).
وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ
سَرَابًا {78:20}
[Q78:20] Wa suyyi raatil jibaalu fa
kaanat saraaba
[Q78:20] And the mountains shall be moved off so that they shall remain a mere semblance.
[Q78:20] And the mountains shall be moved off so that they shall remain a mere semblance.
[Q78:20] Dan gunung-ganang,
setelah dihancurkan, diterbangkan ke angkasa, lalu menjadilah ia bayangan
semata-mata seperti riak sinaran panas di padang pasir.
Mountains give
the idea of firmness and stability, BUT they will vanish
on the Day of Resurrection as if they were a mirage which means everything
material is transitory.
____________________________________________________________________________________________________________________________________________________
(78:20) and the mountains will be
set in motion and become a mirage. *13
*13 One should bear in mind
the fact that here also, as at many other places in the Qur'an, the different
states of Resurrection have been mentioned all together. In the first verse,
mention has been made of what will happen at the final sounding of the Trumpet
and in the following two verses of the state which will appear at the second
sounding of the Trumpet. This we have already explained in E.N. 10 of Surah
Al-Haaqqah above. "The heavens shall be opened" means: All obstacles
in the heavens will be removed and every heavenly calamity from every side will
be befalling freely as though all doors for it were open and no door had
remained closed to obstruct its happening. "The mountains will be set in
motion till they become as a mirage" means: In no time will the mountains
be uprooted from their places and then will be scattered away in particles
leaving nothing but vast, empty sand plains behind. "This same state has
been described in Surah Ta Ha, thus: They ask you: well, where will the mountains
go on that Day? Say to them: My Lord will reduce them to fine dust and scatter
it away. He will turn the earth into an empty level plain, wherein you will
neither see any curve nor crease." (vv. 105-107 and the corresponding E. N
. 83! .
إِنَّ جَهَنَّمَ كَانَتْ
مِرْصَادًا {78:21}
[Q78:21] Inna
jahan nama kaanat mirsaada
[Q78:21] Surely hell lies in wait,
[Q78:21] Surely hell lies in wait,
HELL is lying in wait like an ambush for the
transgressors. Ahqab
is the plural of huqub.
µ According to Imam Ali there are 360 days in one huqub (a
period of time) and each day is equal to one
thousand years (of this world). When some transgressors will be forgiven
and taken out from the hell, then one huqub
will follow another and the transgressors condemned for ever will live therein.
Refer to the commentary of Hud 11:106 to 108.
µ Ghassaq
is an extremely foul smelling liquid. See Yunus 10:4 and Sad 38:57.
THE LIFE OF EVERY TRANSGRESSOR IS A
CONTINUED COURSE OF EVIL CONDUCT. They [1] repudiated the moral and spiritual responsibility for
their lives in this world, [2] impudently
denied the life of hereafter, [3] belied the
signs of ALLAH (SWT), [4] hated and
ridiculed the warnings given by the prophet of ALLAH (SWT), and [5] persecuted and killed his divinely chosen
representatives (the Imams of the Ahlul Bayt and their families).
Every deed has been preserved on
record which
will be exhibited as an evidence to send the transgressors to the eternal abode
of ever increasing torment.
____________________________________________________________________________________________________________________________________________________
(78:21) Surely the Hell is an
ambush, *14
*14 "An ambush": a
place contrived to entrap game by surprise. Hell has been described as an
ambush, because the rebels of God are fearless of it and are enjoying life
thinking that the world is a haven of bliss for them. They do not know that
Hell is lying in ambush for them, which will trap them suddenly and keep them
trapped.
لِلطَّاغِينَ مَآبًا {78:22}
[Q78:22] Lit taa gheena ma aaba
[Q78:22] A place of resort for the inordinate,
[Q78:22] A place of resort for the inordinate,
(see commentary for verse 21)
____________________________________________________________________________________________________________________________________________________
(78:22) a resort for the
rebellious;
لَابِثِينَ فِيهَا أَحْقَابًا {78:23}
[Q78:23] Laa bitheena feehaa ahqaaba
[Q78:23] Living therein for ages.
[Q78:23] Living therein for ages.
(see commentary for verse 21)
____________________________________________________________________________________________________________________________________________________
(78:23) therein they shall abide
for ages, *15
*15 The word ahqab as used in the original
means successive periods of long time appearing continuously one after the
other. From this word some people have tried to argue that there will be
eternity in the life of Paradise but no eternity in the life of Hell. For
however long these ages may be, they will not be endless but will come to an
end at some time. But this argument is wrong for two reasons. First, that lexically, the word haqab (sing.
of ahqab) itself contains the meaning that one haqab should be closely followed
by another haqab; therefore, ahqab will necessarily be used only for such
periods of time as continue to appear successively one after the other and
there should be no period which is not followed by another period. Second, that as a rule it is wrong to put a
meaning on a verse of the Qur'an pertaining to a particular theme which clashes
with other statements of the Qur'an pertaining to the same theme. At 34 places
in the Qur'an the word khulud (eternity) has been used concerning the dwellers
of Hell. At three places not only the word khulud has been used but the word
abad an (for ever and ever) also has been added to it; and at one place it has
been clearly stated: "They will wish to get out of Hell but shall not be
able to come out of it and theirs shall be an everlasting torment."
(AI-Ma'idah: 37). At another place it has been said: "Therein they shall
abide for ever, as long as the earth and the heavens shall last, unless your
Lord ordains otherwise." And the same thing has been said about the
dwellers of Paradise too:" "They shall dwell in Paradise for ever, as
long as the earth and the heavens shall last, unless your Lord wills something
else." (Hud: 107-108). After these explanations, how can one argue, on the
basis of the word abqab, that the stay of the rebels of God in Hell will not be
eternal, but it will come to an end at some stage in time?
لَا يَذُوقُونَ فِيهَا بَرْدًا وَلَا
شَرَابًا {78:24}
[Q78:24] Laa ya zooqoona feeha bar daw
walaa sharaaba
[Q78:24] They shall not taste therein cool nor drink
[Q78:24] They shall not taste therein cool nor drink
(see commentary for verse 21)
____________________________________________________________________________________________________________________________________________________
(78:24) they shall taste in it no
coolness, nor any pleasant drink
إِلَّا حَمِيمًا وَغَسَّاقًا {78:25}
[Q78:25] Illa hamee maw-wa ghas saaqa
[Q78:25] But boiling and intensely cold water,
[Q78:25] But boiling and intensely cold water,
(see commentary for verse 21)
____________________________________________________________________________________________________________________________________________________
(78:25) save boiling water and
wash of the wounds; *16
*16 The word ghassaq as used in the original
applies to pus, blood, pus-blood and all those fluids that flow out from the
eyes and skins as a result of a grievous penalty. Besides, this word is also
used for a thing which stinks and gives out horrid, offensive smell.
جَزَاءً وِفَاقًا {78:26}
[Q78:26] Jazaa-aw wi faaqa
[Q78:26] Requital corresponding.
[Q78:26] Requital corresponding.
(see commentary for verse 21)
____________________________________________________________________________________________________________________________________________________
(78:26) a befitting recompense
for their deeds.
إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا {78:27}
[Q78:27] Innahum kaanoo laa yarjoona hisaaba
[Q78:27] Surely they feared not the account,
[Q78:27] Surely they feared not the account,
(see commentary for verse 21)
____________________________________________________________________________________________________________________________________________________
(78:27) For indeed they did not
look forward to any reckoning,
وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا {78:28}
[Q78:28] Wa kazzabu bi aayaa tina kizzaba
[Q78:28] And called Our communications a lie, giving the lie (to the truth).
[Q78:28] And called Our communications a lie, giving the lie (to the truth).
(see commentary for verse 21)
____________________________________________________________________________________________________________________________________________________
(78:28) and roundly denied Our
Signs as false. *17
*17 This is the reason for
which they will deserve this dreadful penalty of Hell. Firstly, they lived in the world
thinking that the time will never come when they will have to appear before God
and render an account of their deeds; second, that they utterly refused to accept and
acknowledge the Revelations that Allah had sent through His Prophets for their
instruction and treated them as falsehood.
وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ
كِتَابًا {78:29}
[Q78:29] Wa kulla shai-in ahsai naahu
kitaa ba
[Q78:29] And We have recorded everything in a book,
[Q78:29] And We have recorded everything in a book,
(see commentary for verse 21)
____________________________________________________________________________________________________________________________________________________
(78:29) And everything have We
recorded in a Book. *18
*18 That is, "We were
continuously preparing a complete record of their sayings and doings, their
movements and occupations, even of their intentions. thoughts and aims in life
and nothing was being left un-recorded, whereas the foolish people in their
heedlessness thought that they were living in a lawless kingdom where they were
free to do whatever they pleased and desired and there was no power to call
them to account. "
فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلَّا
عَذَابًا {78:30}
[Q78:30] Fa zooqoo falan-nazee dakum
ill-laa azaaba
[Q78:30] So taste! For We will not add to you aught but chastisement.
[Q78:30] So taste! For We will not add to you aught but chastisement.
[Q78:30] (Setelah mereka masuk
ke dalam Neraka, dikatakan kepada mereka: Oleh sebab kamu telah mendustakan
ayat-ayat Kami) maka rasalah kamu (azab yang disediakan), kerana Kami tidak
akan melakukan selain dari menambah berbagai azab kepada kamu.
(see commentary for verse 21)
____________________________________________________________________________________________________________________________________________________
(78:30) So taste (the fruit of
your deeds). We shall only increase your torment.
SECTION 2
Everyone shall receive what he has sent forth
The reward awaiting
the righteous---Every soul shall be repaid what he has earned in this
life---The disbelievers shall repent in vain.
إِنَّ لِلْمُتَّقِينَ مَفَازًا {78:31}
[Q78:31] Inna lil muttaqeena mafaaza
[Q78:31] Surely for those who guard (against evil) is achievement,
[Q78:31] Surely for those who guard (against evil) is achievement,
[Q78:31] Sesungguhnya
orang-orang yang bertakwa, disediakan Syurga tempat mereka beroleh apa yang mereka
ingini.
Refer to the commentary of Furqan 25:74.
The muttaqin
shall obtain salvation through their Imams. Also refer to the
commentary of Bani
Israil 17:71.
____________________________________________________________________________________________________________________________________________________
(78:31) Surely the state of
triumph awaits the God-fearing: *19
*19 Here, the word
"righteous" has been used in contrast to those who did not expect any
accountability and who had belied Allah's Revelations. Therefore, this word
inevitably implies those people who believed in Allah's Revelations and lived
in the world with the understanding that they had to render an account of their
deeds ultimately.
حَدَائِقَ وَأَعْنَابًا {78:32}
[Q78:32] Hadaa-‘iqa wa a’naa ba
[Q78:32] Gardens and vineyards,
[Q78:32] Gardens and vineyards,
(see commentary for verse 31)
____________________________________________________________________________________________________________________________________________________
(78:32) gardens and vineyards,
وَكَوَاعِبَ أَتْرَابًا {78:33}
[Q78:33] Wa kaawa 'iba at raaba
[Q78:33] And voluptuous women of equal age;
[Q78:33] And voluptuous women of equal age;
(see commentary for verse 31)
____________________________________________________________________________________________________________________________________________________
(78:33) and youthful maidens of
like age, *20
*20 This may mean that they
will be of equal age among themselves as well as that they will be of equal age
with their husbands. This same theme has already occurred in Surah Suad 52 and
Al-Waqi`ah: 37 above.
وَكَأْسًا دِهَاقًا {78:34}
[Q78:34] Wa ka'san di haaqa
[Q78:34] And a pure cup.
[Q78:34] And a pure cup.
(see commentary for verse 31)
____________________________________________________________________________________________________________________________________________________
(78:34) and an overflowing cup.
لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا
كِذَّابًا {78:35}
[Q78:35] Laa yasma‘oona feehaa lag waw-walaa kizzaaba
[Q78:35] They shall not hear therein any vain words nor lying.
[Q78:35] They shall not hear therein any vain words nor lying.
[Q78:35] Mereka tidak
mendengar di dalam Syurga itu perkataan yang sia-sia dan tiada pula perkataan
yang dusta;
(see commentary for verse 31)
____________________________________________________________________________________________________________________________________________________
(78:35) Therein they shall hear
no idle talk, nor any falsehood; *21
*21 At several places in the
Qur'an this has been counted as among the major blessings of Paradise. Human
ears there will remain secure against idle, false and indecent talk. There will
be no nonsensical, meaningless gossiping in Paradise; no one will tell lies nor
belie others; nor will there be any use of abusive language, slandering;
calumnies and false accusations which are so common in the world. (For further
explanations, see E.N. 28 of Surah Maryam, E.N.'s 13, 14 of AlWaqi`ah).
جَزَاءً مِنْ رَبِّكَ عَطَاءً
حِسَابًا {78:36}
[Q78:36] Jazaa-am mir-rabbika ataa-an hisaaba
[Q78:36] A reward from your Lord, a gift according to a reckoning:
[Q78:36] A reward from your Lord, a gift according to a reckoning:
[Q78:36] Sebagai balasan dari
Tuhanmu, iaitu satu limpah kurnia yang dikira cukup (menurut yang
dijanjikanNya),
(see commentary for verse 31)
____________________________________________________________________________________________________________________________________________________
(78:36) a recompense from your
Lord and an ample reward *22
*22 "A reward and
sufficient gift": that is, they will not only be given their due rewards
which they will deserve for their good deeds, but over and above these they
will be given additional and sufficient gifts and prizes as well. Contrary to
this, in respect of the dwellers of Hell it has been said: "They will be
recompensed fully for their misdeeds." That is, they will neither be
punished less than what they will deserve for their crimes nor more. This theme
has been explained at length at many places in the Qur'an, for example, see Yunus:
26-27, An-Naml: 89-90, Al-Qasas: 84, Saba: 33-38, Al-Mu'min: 40.
رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا
بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا {78:37}
[Q78:37] Rabbis samaa waati wal ardi wa
maa baina humar rahmaani laa yam likoona minhu khi taaba
[Q78:37] The Lord of the heavens and the earth and what is between them, the Beneficent ALLAH (SwT), they shall not be able to address Him.
[Q78:37] The Lord of the heavens and the earth and what is between them, the Beneficent ALLAH (SwT), they shall not be able to address Him.
[Q78:37] Tuhan yang
mentadbirkan tujuh petala langit dan bumi serta apa yang ada di antara
keduanya, Tuhan Yang Maha Pemurah, tidak ada sesiapapun diberi kuasa
berkata-kata denganNya (untuk memohon pertimbangan tentang balasan atau
pengurniaan itu);
None
shall have the right to address ALLAH (SWT) to seek blessings or address others
to convey His blessings save those whom He gives
permission (the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt). See commentary of Baqarah 2:143;
Ali Imran 3:18; and Najm 53:2 to 5.
Verse 97:4 of Qadr confirms verse 38 of this surah THAT RUH (SPIRITS) AND MALAK
(ANGELS) ARE TWO DIFFERENT ENTITIES OF THE
SPIRITUAL WORLD.
____________________________________________________________________________________________________________________________________________________
(78:37) from the Lord of the
heavens and the earth and of that which is between them; the Most Merciful Lord
before Whom none dare utter a word. *23
*23 That is, the Court of
Allah Almighty will be so awe-inspiring that no one, whether belonging to the
earth or to the heavens, will dare open his mouth of his own will before Allah,
nor interfere in the Court's work and proceedings.
يَوْمَ يَقُومُ الرُّوحُ
وَالْمَلَائِكَةُ صَفًّا ۖ لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ
الرَّحْمَٰنُ وَقَالَ صَوَابًا {78:38}
[Q78:38] Yauma yaqoo mur roohu wal
malaa-ikatu saf-fal laa yata kalla moona illa man azina lahur rahmaanu wa qaala
sawaaba.
[Q78:38] The day on which the spirit and the angels shall stand in ranks; they shall not speak except he whom the Beneficent ALLAH (SwT) permits and who speaks the right thing.
[Q78:38] The day on which the spirit and the angels shall stand in ranks; they shall not speak except he whom the Beneficent ALLAH (SwT) permits and who speaks the right thing.
[Q78:38] (Tambahan pula) pada
masa Jibril dan malaikat-malaikat yang lain berdiri bersaf-saf (menunggu
perintah Tuhan), tidak ada yang berani berkata-kata (memohon pertimbangan)
melainkan yang telah diizinkan baginya oleh Tuhan Yang Maha Pemurah, serta ia
berkata benar.
(see commentary for verse 37)
____________________________________________________________________________________________________________________________________________________
(78:38) The Day when the
Spirit *24 and the angels are ranged row on row.
None shall speak save he whom the Merciful Lord will permit; and he too will
speak what is right. *25
*24 According to most
commentators, "the Spirit" implies the Angel Gabriel (peace be on
him), who has been mentioned separately from the angels because of his high
rank and position with Allah. (For further explanation, see E.N. 3 of
Al-Ma`arij).
*25 "To speak": to intercede, and intercession has been made conditional upon two things: (1) That the person who is granted permission by Allah to intercede for a sinner will alone be allowed to intercede and for the particular sinner only; and (2) that the intercessor will say only what is right and proper, and nothing derogatory, and the one for whom he is interceding should have at least acknowledged the Truth in the world. That is, he should only be a sinner, not an unbeliever. (For further explanation, see E.N. 281 of Al-Baqarah, E.N. 5 of Yunus, E.N. 106 of Hud, E.N. 52 of Maryam, E.N.'s 85, 86 of Ta Ha, E.N. 27 of Al-Anbiya', E.N.'s 40, 41 of Saba. E.N. 32 of Al-Mu'min, E.N 63 of Az-Zukhruf, E N. 21 of An-Najm, E.N. 36 of Al-Muddaththir).
*25 "To speak": to intercede, and intercession has been made conditional upon two things: (1) That the person who is granted permission by Allah to intercede for a sinner will alone be allowed to intercede and for the particular sinner only; and (2) that the intercessor will say only what is right and proper, and nothing derogatory, and the one for whom he is interceding should have at least acknowledged the Truth in the world. That is, he should only be a sinner, not an unbeliever. (For further explanation, see E.N. 281 of Al-Baqarah, E.N. 5 of Yunus, E.N. 106 of Hud, E.N. 52 of Maryam, E.N.'s 85, 86 of Ta Ha, E.N. 27 of Al-Anbiya', E.N.'s 40, 41 of Saba. E.N. 32 of Al-Mu'min, E.N 63 of Az-Zukhruf, E N. 21 of An-Najm, E.N. 36 of Al-Muddaththir).
ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَنْ
شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا {78:39}
[Q78:39] Zaalikal yaumul haqqu faman
shaa-at ta khaaza ill-laa rabbihi ma‘aaba.
[Q78:39] That is the sure day, so whoever desires may take refuge with his Lord.
[Q78:39] That is the sure day, so whoever desires may take refuge with his Lord.
[Q78:39] Itulah
keterangan-keterangan mengenai hari (kiamat) yang sungguh tetap berlakunya;
maka sesiapa yang mahukan kebaikan dirinya, dapatlah dia mengambil jalan dan
cara kembali kepada Tuhannya (dengan iman dan amal yang soleh)!
Refer to the commentary of Furqan 25:57.
THE ONLY WAY
TO SALVATION IS THE LOVE OF THOSE
ATTACHED WITH THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD
WA ALA ALI MUHAMMAD) IN BODY AND SOUL as mentioned in Shura 42:23.
____________________________________________________________________________________________________________________________________________________
(78:39) That Day is sure to come. So let him
who will seek a resort with his Lord.
إِنَّا أَنْذَرْنَاكُمْ عَذَابًا
قَرِيبًا يَوْمَ يَنْظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ
يَا لَيْتَنِي كُنْتُ تُرَابًا {78:40}
[Q78:40] In naa anzar naakum azaaban
qareebaiy-yauma yan zurul marr-u maa qaddamat yadaahu wa ya qoolul-kaafiru yaa
lai tanee kuntu turaaba.
[Q78:40] Surely We have warned you of a chastisement near at hand: the day when man shall see what his two hands have sent before, and the unbeliever shall say: O! Would that I were dust!
[Q78:40] Surely We have warned you of a chastisement near at hand: the day when man shall see what his two hands have sent before, and the unbeliever shall say: O! Would that I were dust!
[Q78:40] Sesungguhnya (dengan
keterangan-keterangan yang tersebut), Kami memberi amaran kepada kamu mengenai
azab yang dekat (masa datangnya), iaitu hari seseorang melihat apa yang telah
diusahakannya dan orang yang kafir akan berkata (pada hari itu): Alangkah
baiknya kalau aku menjadi tanah (supaya aku tidak dibangkitkan untuk dihitung
amalku dan menerima balasan).
THE BELIER OF ALLAH (SWT), HIS PROPHET AND HIS AHLUL BAYT WILL FIND
NO PLACE TO ESCAPE. He will neither live nor die (Ta Ha 20:74). He will wish that he could be reduced to nothingness, but even that
would not be possible.
____________________________________________________________________________________________________________________________________________________
(78:40) Lo! We warn you of a
chastisement near at hand; *26 the Day when a man will
look on what his own hands have sent forth, and the unbelievers shall say: “Oh
would that I were utter dust.” *27
*26 Apparently, one might
think that the people who were the audience of this verse died fourteen
centuries ago, ,and even now it cannot be said how many hundreds or thousands
or millions of years Resurrection will take to come. Then, in what sense has it
been said: "The torment of which you have been warned, has approached near
at hand?" And what is the meaning of saying in the beginning of the Surah:
"Soon they shall know?" The answer is that man can have the feeling
of time only until he is passing a physical life in the world within the bounds
of space and time. After death when only the soul will survive, he will lose
every feeling and consciousness of time, and on the Day of Resurrection when
man will rise back to life, he will feel as though some one had aroused him
from sleep suddenly. He will not at all be conscious that he has been
resurrected after thousands of years. (For further explanation, see E.N. 26 of
An-Nahl, E.N. 56 of Bani Isra'il, E.N. 80 of Ta Ha, E.N. 48 of Ya Sin).
*27 "Would ......dust": "Would that I had not been born in the world, or had become mere dust after death, and thus reduced to nothingness."
*27 "Would ......dust": "Would that I had not been born in the world, or had become mere dust after death, and thus reduced to nothingness."
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