SURAH (79) AN-NAZI'AAT (AYA 1 to 46)
Sura (79) AN-NAZI’AAT (The Draggers) Aya
1 to 46 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.
وَالنَّازِعَاتِ غَرْقًا {79:1}
[Q79:1] Wan naazi 'aati gharqaa
[Q79:1] I swear by the angels who violently pull out the souls of the wicked,
[Q79:1] I swear by the angels who violently pull out the souls of the wicked,
[Q79:1] Demi
(makhluk-makhluk) yang mencabut (apa yang ditugaskan mencabutnya) dengan cara
yang sekasar-kasarnya;
THE SOULS OF THE WICKED ARE AVERSE TO PART WITH THEIR BODY AT DEATH, but their choice will not count. The angel of death will drag forth their souls vehemently.
r Wa in verses 1 to 5
means "I swear" just as the
early verses
of al-Mursalat.
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(79:1) By those (angels) that pluck out the
soul from depths,
وَالنَّاشِطَاتِ نَشْطًا {79:2}
[Q79:2] Wan naa shi taati nashta
[Q79:2] And by those who gently draw out the souls of the blessed,
[Q79:2] And by those who gently draw out the souls of the blessed,
In contrast to the
wicked,
the souls of
the righteous will be drawn out gently to their new life. THEY ARE
ALWAYS READY FOR IT. FOR THEM DEATH IS A RELEASE FROM THE TEMPTATIONS OF THIS
WORLD. THEY WELCOME THE APPROACH OF THE DAY OF JUDGMENT.
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(79:2) and gently take it away;
وَالسَّابِحَاتِ سَبْحًا {79:3}
[Q79:3] Wass saabi haati nashta
[Q79:3] And by those who float in space,
[Q79:3] And by those who float in space,
[Q79:3] Dan demi
(makhluk-makhluk) yang cergas bergerak (menerima perintah) dengan gerak yang secergas-cergasnya;
There are angels who traverse
all frontiers of the universe to carry out divine commands. THEY NEVER LAG
BEHIND OR LEAVE ANYTHING UNDONE WHILE EXECUTING THE WILL OF ALLAH (SWT).
µ THE FIRST 3 VERSES refer to the
preparatory work before any divine will takes effect which sets in motion that
which is willed.
Verses 4 and 5 refer to the administration
or operation of the consequences of the divine will. The forces working in the universe operate in harmony under the laws
made by the creator. There is no reason to restrict its application or
reference to any particular agency. Refer to the commentary of Saffat 37:1 to
3; Dhariyat 51:1 to 4 and Mursala 77:1 to 5.
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(79:3) and by those that speedily glide along
(the cosmos),
فَالسَّابِقَاتِ سَبْقًا {79:4}
[Q79:4] Fass saabi qaati sabqa
[Q79:4] Then those who are foremost going ahead,
[Q79:4] Then those who are foremost going ahead,
[Q79:4] Lalu masing-masing
berlumba-lumba dahulu-mendahului (menjalankan tugasnya) dengan cara yang
sesungguh-sungguhnya;
(see commentary for verse 3)
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(79:4) and vie with the others(in carrying out
their Lord’s behests);
فَالْمُدَبِّرَاتِ أَمْرًا {79:5}
[Q79:5] Fal mu dab-bi raati amra.
[Q79:5] Then those who regulate the affair.
[Q79:5] Then those who regulate the affair.
[Q79:5] Serta menyempurnakan
tadbir urusan alam yang diperintahkan kepadanya; (sumpah demi sumpah,
sesungguhnya kamu akan dibangkitkan hidup semula pada hari kiamat).
(see commentary for verse 3)
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(79:5) and then manage the
affairs of the Universe (according to their Lord’s commands). *1
*1 Here, the object for which an oath has been sworn by beings
having five qualities has not been mentioned; but the theme that follows by
itself leads to the conclusion that the oath has been sworn to affirm that the
Resurrection is a certainty, which must come to pass, when all dead men shall
be resurrected. Nor is there any mention as to what are the beings possessed of
the qualities. HOWEVER, a large number of the Companions and their immediate
successors and most of the commentators have expressed the opinion that they
are the angels. Hadrat `Abdullah bin Mas`ud, Hadrat `Abdullah bin `Abbas,
Masruq, Sa`id bin Jubair, Abu salih Abud-Duha and Suddi; say that "those
who pluck out from the depths and those who draw out gently" imply the
angels, who wrench out the soul of man at death from the very depths of his
body, from its every fibre. "Those who glide about swiftly",
according to Hadrat Ibn Mas`ud, Mujahid, Sa`id bin Jubair and Abu Salih, also
imply the angels, who hurry about swiftly in execution of Divine Commands as
though they were gliding through space. The same meaning of "those who hasten
out as in a race" has been taken by Hadrat `Ali, Mujahid, Masruq, Abu
Salih and Hasan Bari, and hastening out implies that each one of them hurries
on his errand as soon as he receives the first indication of Divine Will.
"Those who conduct the affairs" also imply the angels as has been
reported from Hadrat `Ali, Mujahid, 'Ata' Abu -Salih, Hasan Bari;, Qatadah,
Rabi` bin Anas and Suddi. In other words, these are the workers of the Kingdom
of the Universe, who are conducting all the affairs of the world in accordance
with Allah's Command and Will. Though this meaning of these verses has not been
reported in any authentic Hadith from the Holy Prophet, while this meaning has
been given by some major Companions and their immediate successors and pupils, one
is led to form the view that they must have obtained this knowledge from the
Holy Prophet himself.
Now the question arises: On what basis has the oath been sworn by these angels for the occurrence of the Resurrection and life after death when they themselves are as imperceptible as the thing for the occurrence of which they have been presented as an evidence and as an argument. In our opinion the reason is (and Allah has the best knowledge) that the Arabs were not deniers of the existence of the angels. They themselves admitted that at the death the soul was taken out by the angels; they also believed that the angels moved at tremendous speeds; they could reach any place between the earth and the heavens instantly and promptly execute any errand that was entrusted to them. They also acknowledged that the angels are subordinate to Divine Will and they conduct the affairs of the universe strictly and precisely in accordance with Divine Will; they are not independent and masters of their will. They regarded them as daughters of Allah out of ignorance and worshipped them as deities, but they did not believe that they possessed the real authority as well. Therefore, the basis of the reasoning from the abovementioned attributes for the occurrence of the Resurrection and life after death is that the angels who took the soul by the order of God, could also restore the soul by the order of the same God; and the angels who conducted the affairs of the universe by the order of God could also upset this universe by the order of the same God whenever. He so ordered them and could also bring about a new world order. They would not show any negligence or delay in the execution of His Command.
Now the question arises: On what basis has the oath been sworn by these angels for the occurrence of the Resurrection and life after death when they themselves are as imperceptible as the thing for the occurrence of which they have been presented as an evidence and as an argument. In our opinion the reason is (and Allah has the best knowledge) that the Arabs were not deniers of the existence of the angels. They themselves admitted that at the death the soul was taken out by the angels; they also believed that the angels moved at tremendous speeds; they could reach any place between the earth and the heavens instantly and promptly execute any errand that was entrusted to them. They also acknowledged that the angels are subordinate to Divine Will and they conduct the affairs of the universe strictly and precisely in accordance with Divine Will; they are not independent and masters of their will. They regarded them as daughters of Allah out of ignorance and worshipped them as deities, but they did not believe that they possessed the real authority as well. Therefore, the basis of the reasoning from the abovementioned attributes for the occurrence of the Resurrection and life after death is that the angels who took the soul by the order of God, could also restore the soul by the order of the same God; and the angels who conducted the affairs of the universe by the order of God could also upset this universe by the order of the same God whenever. He so ordered them and could also bring about a new world order. They would not show any negligence or delay in the execution of His Command.
يَوْمَ تَرْجُفُ الرَّاجِفَةُ {79:6}
[Q79:6] Yawma tarjufur raajifa.
[Q79:6] The day on which the quaking one shall quake,
[Q79:6] The day on which the quaking one shall quake,
[Q79:6] Pada masa berlakunya
tiupan sangkakala yang pertama yang menggoncangkan alam, (sehingga mati segala
yang bernyawa dan punah-ranah sekalian makhluk selain dari yang dikecualikan),
The whole world as we see it will be in a violent commotion at the dawn of the Day of Resurrection.
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(79:6) The Day when the quaking
will cause a violent convulsion,
تَتْبَعُهَا الرَّادِفَةُ {79:7}
[Q79:7] Tatba‘u har raadifa.
[Q79:7] What must happen afterwards shall follow it.
[Q79:7] What must happen afterwards shall follow it.
[Q79:7] Tiupan yang pertama
itu diikuti oleh tiupan yang kedua, (yang menyebabkan orang-orang yang mati
semuanya hidup semula serta keluar dari kubur masing-masing);
The commotion referred to in verse 6
is a
preliminary to its disappearance in order to make way for the new world
that will then come into being.
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(79:7) and will be followed by
another quaking. *2
*2 The first jolt implies the jolt which will destroy the earth
and everything on it, and the second jolt at which all dead men will rise up
from death and from their graves. This same state has been described in Surah
Az-Zumar, thus: "And when the Trumpet shall be blown on that Day, all
those who are in the heavens and the earth shall fall down dead except those
whom Allah may allow (to live). Then the Trumpet shall be blown again and they
will all stand up, looking around." (v. 68)
قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ {79:8}
[Q79:8] Quloobuny-yau
maaiziw-waaji-fa
[Q79:8] Hearts on that day shall palpitate,
[Q79:8] Hearts on that day shall palpitate,
All
hearts will be in agitation and all eyes will be cast down: THE HEARTS OF THE RIGHTEOUS to see the beginning of the
fulfillment of their Lord's promise with their eyes cast down in humble modesty
and obedience; THE HEARTS OF THE BELIERS for
fear of His just punishment in utter humiliation and shame for their past
arrogance and insolence.
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(79:8) On that Day some hearts
shall tremble (with fright), *3
*3 "Some hearts", because, according to the Qur'an,
only the disbelievers, the wicked people and the hypocrites will be
terror-stricken on the Resurrection Day, the righteous believers will remain
secure from this tenor. About them in Surah Al-Anbiya' it has been said:
"The time of great fright will not trouble them at all; the angels will
rush forth to receive them, saying: `This is the very Day which you were
promised'." (v. 103)
أَبْصَارُهَا خَاشِعَةٌ {79:9}
[Q79:9] Absaa ruhaa khaashi’ah
[Q79:9] Their eyes cast down.
[Q79:9] Their eyes cast down.
[Q79:9] Pemandangannya tunduk
gerun.
(see commentary for verse 8)
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(79:9) and their eyes shall be
downcast with dread.
يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ
فِي الْحَافِرَةِ {79:10}
[Q79:10] Ya qoo loona a-inna lamar doo doona fil haafirah
[Q79:10] They say: Shall we indeed be restored to (our) first state?
[Q79:10] They say: Shall we indeed be restored to (our) first state?
[Q79:10] Mereka (yang ingkar)
berkata: Sungguhkah kita akan dikembalikan hidup seperti keadaan di dunia
dahulu?
Refer to the commentary of Rad 13:5.
THE BELIERS of
the inevitable Day of Resurrection used to
say that death was the end of all things AND
THEIR rotten bones and limbs would never be restored again. On the Day of Resurrection they will
indeed be in a terrible loss; indeed they will go to perdition.
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(79:10) They say: “Shall we
indeed be restored to life,
أَإِذَا كُنَّا عِظَامًا
نَخِرَةً {79:11}
[Q79:11] Aizaa kunna 'izaa man-nakhirah
[Q79:11] What! When we are rotten bones?
[Q79:11] What! When we are rotten bones?
(see commentary for verse 10)
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(79:11) even after we have been
reduced to bones, hollow and rotten?”
قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ {79:12}
[Q79:12] Qaalu tilka izan karratun
khaasirah
[Q79:12] They said: That then would be a return occasioning loss.
[Q79:12] They said: That then would be a return occasioning loss.
[Q79:12] Mereka berkata lagi
(secara mengejek: Kalaulah berlaku) yang demikian, sudah tentu kembalinya kita
(hidup semula) itu satu perkara yang merugikan!
(see commentary for verse 10)
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(79:12) They say: “That will then
be a return with a great loss!” *4
*4 That is, when they were told that they would surely be
raised back to life after death, they started mocking it, saying to one
another, "Well, if we have really to be restored to our former state of
life, then we would certainly be doomed. "
فَإِنَّمَا هِيَ زَجْرَةٌ
وَاحِدَةٌ {79:13}
[Q79:13] Fa inna ma hiya zajratuw-waahida
[Q79:13] But it shall be only a single cry,
[Q79:13] But it shall be only a single cry,
[Q79:13] (Menghidupkan semula
tidaklah sukar), kerana berlakunya perkara itu hanyalah dengan satu jeritan
(yang terbit dari tiupan sangkakala yang kedua);
(see commentary for verse 10)
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(79:13) Surely they will need no
more than a single stern blast,
فَإِذَا هُمْ بِالسَّاهِرَةِ {79:14}
[Q79:14] Faizaa
hum biss saahirah
[Q79:14] When lo! They shall be wakeful.
[Q79:14] When lo! They shall be wakeful.
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:
"People are asleep. They will
awake when they die."
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(79:14) and lo, they will all be
in the open plain. *5
*5 That is, "They are mocking it as an impossibility,
whereas it is not at all a difficult task for Allah for the performance of
which He may have to make lengthy preparations. For it only a single shout or
cry is enough at which your dust of ash will gather together from wherever it
lay, and you will suddenly find yourself alive on the back of the earth.
Thinking this return to be a return to loss, you may try to escape from it
however hard you may, but it will inevitably take place; it cannot be averted
by your denial, escape or mockery."
هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ {79:15}
[Q79:15] Hal ataaka hadeethu Musaa
[Q79:15] Has not there come to you the story of Musa?
[Q79:15] Has not there come to you the story of Musa?
Refer to the commentary of Ta Ha 20:9 to
98.
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(79:15) Has *6 Moses’ story reached you?
إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ
الْمُقَدَّسِ طُوًى {79:16}
[Q79:16] Iz naadaa hu Rabbuhu
bil waadil-muqad dasi tuwa
[Q79:16] When his Lord called upon him in the holy valley, twice,
[Q79:16] When his Lord called upon him in the holy valley, twice,
(see commentary for verse 15)
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(79:16) When his Lord called him
in the sacred valley of Tuwa, *7
*6 As the denial of the
Resurrection and Hereafter by the disbelievers of Makkah and their mockery of
it was not, in fact, rejection of a philosophy but belying Allah's Messengers,
and the tricks that they were employing against the Holy Prophet (upon whom be
Allah's peace) were not against an ordinary man but were meant to frustrate the
mission of Allah's Messenger, the story of the Prophet Moses and the Pharaoh is
being related before giving additional arguments for the occurrence of the
Hereafter so that they are warned of the consequences of fighting with the
Messenger and resisting the God Who sent him.
اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ
طَغَىٰ {79:17}
[Q79:17] izhab ilaa Fir‘auna
innahoo tagha
[Q79:17] Go to Firon, surely he has become inordinate.
[Q79:17] Go to Firon, surely he has become inordinate.
[Q79:17] (Lalu diperintahkan
kepadanya): Pergilah kepada Firaun, sesungguhnya dia telah melampaui batas
(dalam kekufuran dan kezalimannya);
(see commentary for verse 15)
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(79:17) and directed him: “Go to
Pharaoh, he has rebelled,
فَقُلْ هَلْ لَكَ إِلَىٰ أَنْ تَزَكَّىٰ {79:18}
[Q79:18] Faqul hal laka ilaa-an tazakka.
[Q79:18] Then say: Have you (a desire) to purify yourself:
[Q79:18] Then say: Have you (a desire) to purify yourself:
(see commentary for verse 15)
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(79:18) and say to him: ‘Are you
willing to be purified,
*7 According to general opinion among the commentators
"the sacred valley of 'Tuwa" means "the sacred valley which was
named Tuwa". But, besides this, two other meanings of it also have been
given: (1) "The valley that was
blessed and made sacred twice" for it was first made sacred when Allah
spoke to Moses in it for the first time, and it was blessed and made sacred for
the second time when the Prophet Moses led the children of Israel out of Egypt
and brought them into it; and (2) "called out to him in the
sacred valley in the night," and this is according to the meaning of tuwa
in the Arabic idiom.
وَأَهْدِيَكَ إِلَىٰ رَبِّكَ
فَتَخْشَىٰ {79:19}
[Q79:19] Wa ahdi yaka ila rabbika fatakh sha
[Q79:19] And I will guide you to your Lord so that you should fear.
[Q79:19] And I will guide you to your Lord so that you should fear.
[Q79:19] Dan mahukah, aku
tunjuk kepadamu jalan mengenal Tuhanmu, supaya engkau merasa takut (melanggar perintahNya)?
(see commentary for verse 15)
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(79:19) that I may direct you to
your Lord and then you hold Him *8 in awe?’ ”
*8 Here, one should understand a few things well:
(1) The dialogue that took place between the Prophet Moses and Allah Almighty at the time of appointing him to the office of Prophethood has been related at some places briefly and at others in full detail in the Qur'an as the occasion demanded. Here; brevity was the need; therefore, only a resume has been given. Fuller details are found in Ta Ha: 9-48, Ash-Shua`ra': 10-17, An=Naml: 7-12, AI-Qasas: 29-35. (2) The rebellion of the Pharaoh referred to here relates to his transgressing the bounds of service and rebelling both against the Creator and against His creatures. As for his rebellion against the Creator, it is being mentioned a little below when he gathered his people together and prolaimed: "I am your lord, the supreme." As against the creatures his rebellion was that he had divided his subjects into classes; he treated the weak classes tyrannically and had reduced his entire nation to slavery as has been mentioned in Al-Qasas: 4 and Az-Zukhruf: 54. (3) The instruction given to Moses was: "Go, you and your brother Aaron, to Pharaoh for he has transgressed all bounds. Talk to him gently; maybe that he is convinced by admonition or is imbued with fear." (Ta Ha: 44). One model of the gentle speech has been given in these verses, which shows what right method a preacher should adopt when preaching to a perverted man. Other models are given in Ta Ha: 49-52, Ash-Shua`ra': 23-28, and Al-Qasas: 37. These verses are of those in which Allah has taught the correct methods of preaching Islam in the Qur'an. (4) The Prophet Moses had not been sent to Pharaoh only for the deliverance of the children of Israel as some people seem to think but the primary object of his appointment was to show Pharaoh and his people the right way, and the second object was that if he did not accept the right way, the children of Israel (who in fact were a Muslim people) should be taken out of his slavery and from Egypt. This thing becomes plain from these verses too, for there is no mention whatever in these of the deliverance of the children of Israel, but the Prophet Moses has been commanded to present the message of the Truth before Pharaoh, and this is confirmed by those verses also in which the Prophet Moses has preached Islam as well as demanded freedom of the children of Israel, e.g. see Al-A`raf 104-105, Ta Ha: 47-52, Ash-Shua ara': 16-17, 23-28. (For further explanation, see E.N. 74 of Yunus). (5) Here, "to adopt purity" means to adopt purity of belief, morals and deeds, or, in other words, to accept Islam. Ibn Zaid says: "Wherever in the Qur'an the word tazakka (purity) has been use, it implies acceptance of Islam." As an example of this he has cited the following three verses: "And this is the reward of him who adopts purity", i.e. accepts Islam; "and what would make you know that he might adopt purity", i.e. becomes a Muslim (`Abasa: 3); "And you would not be responsible if he did not adapt purity", i.e. did not become a Muslim (`Abasa: 7). (Ibn Jarir). (6) "That I may guide you to your Lord so that you may have fear (of Him)" means: "When you recognize your Lord and come to know that you are His slave, and not a free man, you will inevitably have fear of Him in your heart, for fear of God is the thing on which depends the right attitude of man in the world. Without the knowledge and fear of God no purity of the self can be possible."
(1) The dialogue that took place between the Prophet Moses and Allah Almighty at the time of appointing him to the office of Prophethood has been related at some places briefly and at others in full detail in the Qur'an as the occasion demanded. Here; brevity was the need; therefore, only a resume has been given. Fuller details are found in Ta Ha: 9-48, Ash-Shua`ra': 10-17, An=Naml: 7-12, AI-Qasas: 29-35. (2) The rebellion of the Pharaoh referred to here relates to his transgressing the bounds of service and rebelling both against the Creator and against His creatures. As for his rebellion against the Creator, it is being mentioned a little below when he gathered his people together and prolaimed: "I am your lord, the supreme." As against the creatures his rebellion was that he had divided his subjects into classes; he treated the weak classes tyrannically and had reduced his entire nation to slavery as has been mentioned in Al-Qasas: 4 and Az-Zukhruf: 54. (3) The instruction given to Moses was: "Go, you and your brother Aaron, to Pharaoh for he has transgressed all bounds. Talk to him gently; maybe that he is convinced by admonition or is imbued with fear." (Ta Ha: 44). One model of the gentle speech has been given in these verses, which shows what right method a preacher should adopt when preaching to a perverted man. Other models are given in Ta Ha: 49-52, Ash-Shua`ra': 23-28, and Al-Qasas: 37. These verses are of those in which Allah has taught the correct methods of preaching Islam in the Qur'an. (4) The Prophet Moses had not been sent to Pharaoh only for the deliverance of the children of Israel as some people seem to think but the primary object of his appointment was to show Pharaoh and his people the right way, and the second object was that if he did not accept the right way, the children of Israel (who in fact were a Muslim people) should be taken out of his slavery and from Egypt. This thing becomes plain from these verses too, for there is no mention whatever in these of the deliverance of the children of Israel, but the Prophet Moses has been commanded to present the message of the Truth before Pharaoh, and this is confirmed by those verses also in which the Prophet Moses has preached Islam as well as demanded freedom of the children of Israel, e.g. see Al-A`raf 104-105, Ta Ha: 47-52, Ash-Shua ara': 16-17, 23-28. (For further explanation, see E.N. 74 of Yunus). (5) Here, "to adopt purity" means to adopt purity of belief, morals and deeds, or, in other words, to accept Islam. Ibn Zaid says: "Wherever in the Qur'an the word tazakka (purity) has been use, it implies acceptance of Islam." As an example of this he has cited the following three verses: "And this is the reward of him who adopts purity", i.e. accepts Islam; "and what would make you know that he might adopt purity", i.e. becomes a Muslim (`Abasa: 3); "And you would not be responsible if he did not adapt purity", i.e. did not become a Muslim (`Abasa: 7). (Ibn Jarir). (6) "That I may guide you to your Lord so that you may have fear (of Him)" means: "When you recognize your Lord and come to know that you are His slave, and not a free man, you will inevitably have fear of Him in your heart, for fear of God is the thing on which depends the right attitude of man in the world. Without the knowledge and fear of God no purity of the self can be possible."
فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ {79:20}
[Q79:20] Fa araahul-aayatal kubraa
[Q79:20] So he showed him the mighty sign.
[Q79:20] So he showed him the mighty sign.
[Q79:20] (Setelah Nabi Musa
menyempurnakan perintah Tuhannya dan Firaun pun meminta bukti kebenarannya);
maka Nabi Musa memperlihatkan kepada Firaun: Mukjizat yang besar.
(see commentary for verse 15)
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(79:20) Then Moses (went to
Pharaoh and) showed him the Great Sign; *9
*9 "The great
Sign": the turning of the staff into a serpent, as has been mentioned at
several places in the Qur'an. Obviously there could be no greater sign than
that a lifeless staff should turn into a living serpent right in front of the
eyes of the people, that it should devour the artificial serpents produced by
the magicians out of their staffs and cords, and then the Prophet Moses should
pick it up, it should become a walking stick again. This was proof that it was
Allah, Lord of the worlds, Who had sent Moses as a Prophet.
فَكَذَّبَ وَعَصَىٰ {79:21}
[Q79:21] Fa kazzaba wa asaa
[Q79:21] But he rejected (the truth) and disobeyed.
[Q79:21] But he rejected (the truth) and disobeyed.
(see commentary for verse 15)
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(79:21) but he denied it as false
and disobeyed,
ثُمَّ أَدْبَرَ يَسْعَىٰ {79:22}
[Q79:22] Thumma adbara yas‘aa
[Q79:22] Then he went back hastily.
[Q79:22] Then he went back hastily.
(see commentary for verse 15)
____________________________________________________________________________________________________________________________________________________
(79:22) and then he turned back
to have recourse to his craftiness, *10
*10 According to the details
given at other places in the Qur'an, he summoned skilful magicians from all
over Egypt and made them produce serpents out of sticks and cords in front of
the assembled people so that they were convinced that Moses (peace be upon him
was not a Prophet but a magician, and that the miracle worked by him of turning
a staff into a serpent, could also be worked by other magicians. But this
device of his recoiled upon himself and the defeated magicians themselves
admitted that what Moses (peace be on him) had displayed was no magic but a
miracle.
فَحَشَرَ فَنَادَىٰ {79:23}
[Q79:23]
Fa hashara fanada
[Q79:23] Then he gathered (men) and called out.
[Q79:23] Then he gathered (men) and called out.
(see commentary for verse 15)
____________________________________________________________________________________________________________________________________________________
(79:23) and gathered his people
and declared: *11
فَقَالَ أَنَا رَبُّكُمُ
الْأَعْلَىٰ {79:24}
[Q79:24] Faqala ana Rabbu kumul
a’laa.
[Q79:24] Then he said: I am your lord, the most high.
[Q79:24] Then he said: I am your lord, the most high.
(see commentary for verse 15)
____________________________________________________________________________________________________________________________________________________
(79:24) “I am the supreme lord of
you all.”
*11 This proclamation of
Pharaoh has been mentioned at several places in the Qur'an. On one occasion he
said to the Prophet Moses: "lf you took another one as a deity beside me,
I would cast you in the prison." (Ash-Shua`ra': 29). On another occasion
he had addressed his courtiers, saying: "O chiefs, I do not know of any
other god of yours than myself. (Al-Qasas.: 38). By this Pharaoh did not mean,
nor could he ever mean, that he himself was the creator of the universe and he
had made the world, nor that he denied the existence of Allah and claimed to be
lord of the universe, nor that he regarded only himself as a deity of the
people in the religious sense. In the Qur'an itself there is a clear testimony
that as regards religion he himself worshipped other gods. Once his courtiers
said to him: "Will you leave Moses and his people free to spread chaos in
the land, and let them discard you and your deities?" (Al A`raf: 127). And
in the Qur'an itself this saying of the Pharaoh also has been cited: "Had
Moses been sent by Allah, why were not bracelets of gold sent down to him, or a
company of angels as attendants?" (AzZukhruf: 53). Thus, in fact, he
called himself a god and supreme deity not in the religious but in the
political sense. What he meant was that he possessed the sovereign rights: no
one beside him had the right to rule in his kingdom and there was no superior
power whose orders could be enforced in the land. (For further explanation. see
E.N. 85 of Al-A`raf, E.N. 21 of Ta Ha, E.N.'s 24, 26 of AshShua'ra', E-N.'s 52,
53 of Al-Qasas E.N. 49 of Az-Zukhruf).
فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ
وَالْأُولَىٰ {79:25}
[Q79:25] Fa-akha zahuL Laahu nakalal aakhirati wal-oolaa.
[Q79:25] So ALLAH (SwT) seized him with the punishment of the hereafter and the former life.
[Q79:25] So ALLAH (SwT) seized him with the punishment of the hereafter and the former life.
[Q79:25] Maka ALLAH (SwT)
menyeksa Firaun di akhirat dan di dunia ini, dengan azab yang menakutkan
sesiapa yang mengetahuinya.
(see commentary for verse 15)
____________________________________________________________________________________________________________________________________________________
(79:25) Thereupon Allah seized
him for the chastisement of the World to Come as well as of the present.
إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِمَنْ
يَخْشَىٰ {79:26}
[Q79:26] Inna fee zaalika la'ibratal limaiy-yaksha.
[Q79:26] Most surely there is in this a lesson to him who fears.
[Q79:26] Most surely there is in this a lesson to him who fears.
[Q79:26] Sesungguhnya yang
demikian itu mengandungi pelajaran yang mendatangkan iktibar bagi orang-orang
yang takut (melanggar perintah Tuhannya).
(see commentary for verse 15)
____________________________________________________________________________________________________________________________________________________
(79:26) Surely there is a great
lesson in it for whoever would fear (Allah). *12
*12 "...who fears":
who fears the consequences of denying God's Messenger, which the Pharaoh
experienced in the past.
SECTION 2
The Doom
The great bounties of
ALLAH (SWT) to mankind---The Doom---The sufferings and the enjoyment awaiting
for the wicked and righteous respectively.
أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ
السَّمَاءُ ۚ بَنَاهَا {79:27}
[Q79:27] A-antum a shaddu khalqan amis samaa-u banaahaa
[Q79:27] Are you the harder to create or the heaven? He made it.
[Q79:27] Are you the harder to create or the heaven? He made it.
[Q79:27] (Wahai golongan yang
ingkarkan kebangkitan hidup semula!) Kamukah yang sukar diciptakan atau langit?
Tuhan telah membinanya (dengan Kukuh)!
THIS VERSE DRAWS ATTENTION TO THE INSIGNIFICANCE OF PRIDE AND ARROGANCE MAN DISPLAYS IN
HIS IGNORANCE AND THOUGHTLESSNESS. The whole
universe which, willingly or unwillingly, submits to His Will shall disappear
at His command. SO MAN HAS NO
ABILITY WHATSOEVER TO AVOID THAT WHICH ALLAH (SWT) WILLS.
____________________________________________________________________________________________________________________________________________________
(79:27) Is *13 it harder to create you or the
heaven? *14 But Allah built it,
*13 Now arguments are being
given for the possibility of Resurrection and life after death and their being
the very demand and requirement of wisdom.
*14 HERE, CREATION IMPLIES THE RECREATION OF MEN, AND THE HEAVEN THE ENTIRE FIRMAMENT WHICH CONTAINS COUNTLESS STARS AND PLANETS, AND INNUMERABLE SOLAR SYSTEMS AND GALAXIES. means to say: "You think that your resurrection after death is something extremely improbable and you express wonder saying: `How is it possible that when our very bones will have decayed and become rotten the scattered particles of our bodies will be reassembled and made living once again?' But have you ever also considered whether the great universe is harder to create or your own re-creation in the form in which you were created in the first instance? The God Who created you in the first instance cannot be powerless to create you once again." This same argument for life after death has been given at several places in the Qur'an. For example, in Surah Ya Sin it has been said: "Is not He Who created the heavens and the earth able to create the like of them (again)? Why not, when He is the skilful Creator." (v. 81) And in Surah Al-Mu'min it was said: "Surely the creation of the heavens and the earth is a greater task than the creation of man, but most people do not know. (v. S7)
*14 HERE, CREATION IMPLIES THE RECREATION OF MEN, AND THE HEAVEN THE ENTIRE FIRMAMENT WHICH CONTAINS COUNTLESS STARS AND PLANETS, AND INNUMERABLE SOLAR SYSTEMS AND GALAXIES. means to say: "You think that your resurrection after death is something extremely improbable and you express wonder saying: `How is it possible that when our very bones will have decayed and become rotten the scattered particles of our bodies will be reassembled and made living once again?' But have you ever also considered whether the great universe is harder to create or your own re-creation in the form in which you were created in the first instance? The God Who created you in the first instance cannot be powerless to create you once again." This same argument for life after death has been given at several places in the Qur'an. For example, in Surah Ya Sin it has been said: "Is not He Who created the heavens and the earth able to create the like of them (again)? Why not, when He is the skilful Creator." (v. 81) And in Surah Al-Mu'min it was said: "Surely the creation of the heavens and the earth is a greater task than the creation of man, but most people do not know. (v. S7)
رَفَعَ سَمْكَهَا فَسَوَّاهَا {79:28}
[Q79:28] Raf‘a sam kahaa fasaw
waaha
[Q79:28] He raised high its height, then put it into a right good state.
[Q79:28] He raised high its height, then put it into a right good state.
Refer to the commentary of Rahman 55:5 and
Jathiyah: 3 to 11.
____________________________________________________________________________________________________________________________________________________
(79:28) and raised its vault high
and proportioned it;
وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ
ضُحَاهَا {79:29}
[Q79:29] Wa aghtasha lailaha wa akhraja duhaaha.
[Q79:29] And He made dark its night and brought out its light.
[Q79:29] And He made dark its night and brought out its light.
[Q79:29] Dan Dia menjadikan
malamnya gelap-gelita, serta menjadikan siangnya terang-benderang.
____________________________________________________________________________________________________________________________________________________
(79:29) and covered its night
with darkness and brought forth from it its day; *15
*15 The night and the day
have been attributed to the heaven, for the night falls when the sun of the
heavens sets and the day dawns when it rises. The word "cover" has
been used for the night in the sense that after the sun has set the darkness of
the night so spreads over the earth as though it has covered it from above by a
curtain.
وَالْأَرْضَ بَعْدَ ذَٰلِكَ
دَحَاهَا {79:30}
[Q79:30] Wal arda b’ada zaalika
dahaaha.
[Q79:30] And the earth, He expanded it after that.
[Q79:30] And the earth, He expanded it after that.
Daha means further expansion
of the earth. It may refer to the
upper soil of the earth which grows food for all the created beings.
____________________________________________________________________________________________________________________________________________________
(79:30) and thereafter spread out
the earth, *16
*16 "After that He
spread out the earth" does not mean that Allah created the earth after the
creation of the heavens, but it is a style of expression just like our saying
after making mention of something: "Then this is noteworthy." The object
is not to express the sequence of occurrence between the two things but to draw
attention from the first to the second thing although both may exist together.
Several instances of this style are found in the Qur'an, e.g. in Surah Al-Qalam
it is said: "(He is) oppressive, and after that, ignoble by birth."
This does not mean that first he became oppressive and then he turned ignoble
by birth, but it means: "He is oppressive, and above all, ignoble by
birth." Likewise, in Surah Al-Balad it is said: "Should free a
slave...then be of those who believe." This also does not mean that first
he should act righteously and then believe but that along with doing righteous
deeds he should also be characterised by belief. Here, one should also
understand that at some places in the Qur'an the creation of the earth has been
mentioned first and then the creation of the heavens, as in Al-Baqarah: 29, and
at others the creation of the heavens has been mentioned first and then of the
earth, as in these verses. There is, in fact, no contradiction in this. At no
place the object is to tell what was created first and what afterwards, but
wherever the context requires that the excellences of the power of AIlah be
made prominent, the heavens have been mentioned first and then the earth, and
where the context requires that the people be made to appreciate and
acknowledge the blessings that they are benefiting by on the earth, the mention
of the earth has been made before that of the heavens. (For further
explanation, see E.N's 13,14 of Ha Mim As-Sajdah).
أَخْرَجَ مِنْهَا مَاءَهَا
وَمَرْعَاهَا {79:31}
[Q79:31] Akhraja minha maa-aha wa mar ‘aaha.
[Q79:31] He brought forth from it its water and its pasturage.
[Q79:31] He brought forth from it its water and its pasturage.
[Q79:31] Dia mengeluarkan dari
bumi itu: Airnya dan tumbuh-tumbuhannya;
____________________________________________________________________________________________________________________________________________________
(79:31) and brought out of it its
water and its pasture, *17
*17 "Pasture" here
does not only imply pasture and fodder for the animals but all kinds of herbal
produce suitable for consumption both by man and by animal. An example of the
use of rat' which is generally used in Arabic for the grazing animals, is found
in Surah Yusuf: 12, signifying that this word is sometimes used for man also.
The brothers of Joseph said to their father: "Send Joseph with us tomorrow
that he may frcely graze and enjoy sport." Here, the word grace (rat`) for
the child has been used in the meaning that he thay move about freely in the
jungle and pluck and eat fruit.
وَالْجِبَالَ أَرْسَاهَا {79:32}
[Q79:32] Wal jibaala arsaaha.
[Q79:32] And the mountains, He made them firm,
[Q79:32] And the mountains, He made them firm,
[Q79:32] Dan gunung-ganang
pula dikukuhkan letaknya (di bumi, sebagai pancang pasak yang
menetapnya);
Refer to the commentary of Nahl 16:15.
____________________________________________________________________________________________________________________________________________________
(79:32) and firmly fixed in it
mountains;
مَتَاعًا لَكُمْ
وَلِأَنْعَامِكُمْ {79:33}
[Q79:33] Mataa'al lakum wali an 'aamikum.
[Q79:33] A provision for you and for your cattle.
[Q79:33] A provision for you and for your cattle.
BY
ALLAH (SWT)'S BOUNTIFUL BENEFICENCE, everything on
earth has been made available to man for his sustenance.
____________________________________________________________________________________________________________________________________________________
(79:33) all this as provision for
you and your cattle. *18
*18 In these verses arguments
have been given for the Resurrection and life after death from two aspects: first, that it is not at all difficult to
establish these for the power of that God Who has made this vast and huge
universe with such wonderful balance and this earth with such provisions. Second: that the pointers to the perfect wisdom
of Allah which are clearly visible in the universe and the earth, point out
that nothing is happening here purposelessly. The balance that exists between
countless of the stars and planets and galaxies in the heavens testifies that
all this has not happened haphazardly but there is a well thought-out plan
working behind it. The regular alternation of the night and day is an evidence
that this system has been established with supreme wisdom and knowledge for
making the earth a home and place of settlement. On this very earth are found
regions where the alternation of the night and day takes place within 24 hours
and also those regions where there are longer days and longer nights. A very
large part of the earth's population lives in the first kind of the regions.
Then as the days and nights go on becoming longer and longer, life goes on
becoming harder and harder and population thinner and thinner. So much so that
the regions where there are six-month-long days and six-month-long nights, are
not at all fit for human settlement. Arranging both these types of the land on
this very earth Allah has provided the evidence that this regular order of the
alternation of night and day has not come about accidentally but has been
brought about with great wisdom precisely in accordance with a scheme to make
the earth a place fit for human settlement. Likewise, spreading out the earth
so that it becomes a fit place to live in, providing in it that water which
should be palatable for man and animal and a cause of growth for vegetation,
setting in it mountains and creating all those things which may become a means
of life for both man and animal- all these are a manifest sign that they are
not chance happenings of the purposeless works of a care-free person but each
one of these has been arranged purposefully by a Supreme, Wise Being. Now every
sensible and intelligent man can consider for himself whether the necessity and
occurrence of the Hereafter is the requirement of wisdom or its negation. The
person who in spite of seeing all this says that there is no Hereafter, in
fact, says that everything in the universe is happening wisely and
purposefully, but only the creation of man on the earth as a being endowed with
sense and power is meaningless and foolish. For there could be nothing more
purposeless than delegating to man vast powers of appropriation in the earth
and providing him an opportunity to do good as well as evil deeds but then
failing to ever subject him to accountability
فَإِذَا جَاءَتِ الطَّامَّةُ
الْكُبْرَىٰ {79:34}
[Q79:34] Fa-izaa jaaa'atit taaam matul kubraa
[Q79:34] But when the great predominating calamity comes;
[Q79:34] But when the great predominating calamity comes;
As
said in verse 14, ON THE DAY OF JUDGMENT MAN WILL BE FULLY AWARE OF WHAT HE USED TO STRIVE FOR IN THE LIFE OF THE WORLD.
He will not only remember every detail of his deeds BUT ALSO clearly see the
fire of punishment. The eternal punishment will be
given to those who had willfully and persistently disobeyed ALLAH (SWT) and
transgressed all bounds.
The punishment will not touch those who had repented and have
been forgiven; and those who are guilty of minor sins through human frailty,
their good deeds will be weighed in the balance against their bad deeds.
THOSE
WHO FEARED THE PUNISHMENT, PAID HEED TO ALLAH (SWT)'S WARNINGS AND RESTRAINED
THEIR SOULS FROM LUST WILL DWELL IN PARADISE.
____________________________________________________________________________________________________________________________________________________
(79:34) But when the great
calamity will come about *19
*19 This implies the
Resurrection for which the words at-Taammat alkubra have been used. Taammah by
itself is a grievous calamity which afflicts everybody. Then it has been
further qualified by the word kubra (great), which shows that the mere word
taammah is not enough to describe fully its intensity and severity.
يَوْمَ يَتَذَكَّرُ الْإِنْسَانُ مَا
سَعَىٰ {79:35}
[Q79:35] Yauma Yata zakkarul
insaanu maa sa‘aa.
[Q79:35] The day on which man shall recollect what he strove after,
[Q79:35] The day on which man shall recollect what he strove after,
(see commentary for verse 34)
____________________________________________________________________________________________________________________________________________________
(79:35) on the Day when man will
recall all his strivings, *20
*20 That is, "When man
will see that the same Day of accountability of which he was being foretold in
the world, has come, he will start remembering each one of his misdeeds done in
the world even before his records are handed over to him. Some people
experience this even in the world if at some time they come across a dangerous
situation suddenly when death seems to be staring them in the face, their whole
life-film flashes across their mind's eye all at once.
وَبُرِّزَتِ الْجَحِيمُ لِمَنْ
يَرَىٰ {79:36}
[Q79:36]
Wa burrizatil-jaheemu limany-yaraa.
[Q79:36] And the hell shall be made manifest to him who sees
[Q79:36] And the hell shall be made manifest to him who sees
(see commentary for verse 34)
____________________________________________________________________________________________________________________________________________________
(79:36) and Hell will be brought
in sight for anyone to see:
فَأَمَّا مَنْ طَغَىٰ {79:37}
[Q79:37] Fa ammaa man taghaa
[Q79:37] Then as for him who is inordinate,
[Q79:37] Then as for him who is inordinate,
[Q79:37] Maka (dapatlah
masing-masing mengetahui kesudahannya); adapun orang yang melampau (perbuatan
derhakanya);
(see commentary for verse 34)
____________________________________________________________________________________________________________________________________________________
(79:37) then he who transgressed
وَآثَرَ الْحَيَاةَ الدُّنْيَا {79:38}
[Q79:38] Wa aasaral hayaatad dunyaa
[Q79:38] And prefers the life of this world,
[Q79:38] And prefers the life of this world,
(see commentary for verse 34)
____________________________________________________________________________________________________________________________________________________
(79:38) and preferred the life of
this world,
فَإِنَّ الْجَحِيمَ هِيَ
الْمَأْوَىٰ {79:39}
[Q79:39] Fa innal jaheema hiyal ma’waa
[Q79:39] Then surely the hell that is the abode.
[Q79:39] Then surely the hell that is the abode.
(see commentary for verse 34)
____________________________________________________________________________________________________________________________________________________
(79:39) most surely his abode
shall be Hell.
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ
وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ {79:40}
[Q79:40] Wa ammaa man khaafa maqaama Rabbihee wa nahan nafsa 'anil hawaa.
[Q79:40] And as for him who fears to stand in the presence of his Lord and forbids the soul from low desires,
[Q79:40] And as for him who fears to stand in the presence of his Lord and forbids the soul from low desires,
[Q79:40] Adapun orang yang
takutkan keadaan semasa dia berdiri di mahkamah Tuhannya, (untuk dihitung
amalnya), serta dia menahan dirinya dari menurut hawa nafsu;
(see commentary for verse 34)
____________________________________________________________________________________________________________________________________________________
(79:40) But he who feared to
stand before his Lord, and restrained himself from evil desires,
فَإِنَّ الْجَنَّةَ هِيَ
الْمَأْوَىٰ {79:41}
[Q79:41] Fa innal jannata hiyal ma’waa
[Q79:41] Then surely the garden-- that is the abode.
[Q79:41] Then surely the garden-- that is the abode.
(see commentary for verse 34)
____________________________________________________________________________________________________________________________________________________
(79:41) most surely his abode
shall be Paradise. *21
*21 Here, in a few words, it
has been told briefly what shall be the criterion of the final judgement in the
Hereafter. One kind of the conduct of life in the world is that transgressing
all bounds of service man should rebel against his God and should make up his
mind that he would seek only the benefits and pleasures of this world in
whatever way they could be sought and achieved. The other kind of conduct is
that while man passes life in the world he should constantly keep in view the
truth that ultimately one day he has to stand before his Lord, and should
refrain from fulfilling the evil desires of the self only for the fear that if
he earned an unlawful benefit in obedience to his self, or enjoyed an evil
pleasure, what answer he would give to his Lord. The criterion of the judgement
in the Hereafter will be which of the two kinds of conduct he adopted in the
world. If he had adopted the first kind of conduct, his permanent abode would
be Hell, and if he had adopted the second kind of conduct, his permanent home
would be Paradise.
يَسْأَلُونَكَ عَنِ السَّاعَةِ
أَيَّانَ مُرْسَاهَا {79:42}
[Q79:42] Yas'aloonaka 'anis saa'ati ayyaana mursaahaa
[Q79:42] They ask you about the hour, when it will come.
[Q79:42] They ask you about the hour, when it will come.
[Q79:42] Mereka (yang ingkar)
selalu bertanya kepadamu (wahai Muhammad) tentang hari kiamat: Bilakah masa
datangnya?
Refer to the commentary of Araf 7:187.
THE HOLY PROPHET (ALLAHUMA SALI ALA
MUHAMMAD WA ALA ALI MUHAMMAD) ANNOUNCED THE SURE
ARRIVAL OF THE DAY OF RESURRECTION AS A WARNER. Its exact hour is known to ALLAH (SWT)
alone. Our time has no connection with
timeless state in the spiritual world in which the final judgment win take
place.
THE WHOLE SYSTEM OF UNIVERSE IS IN MOTION AND
PROGRESS. IT IS ALLAH (SWT) UNTO WHOM THE MOTION
SHALL TERMINATE.
In the awakening, referred to
in verse 14,
the conscious self shall be in a state free from the bounds of time and space.
The whole system of four dimensions will appear to him even less than a part of
an ordinary day of this world.
____________________________________________________________________________________________________________________________________________________
(79:42) They ask you about the
Hour: “When will it be?” *22
*22 The disbelievers of
Makkah asked this question of the Holy Prophet over and over again. By this
they did not mean to know the time and date of the coming of Resurrection but
to mock it. (For further explanation, see E.N. 35 of Surah Al-Mulk).
فِيمَ أَنْتَ مِنْ ذِكْرَاهَا {79:43}
[Q79:43] Feema anta min zikraahaa
[Q79:43] About what! You are one to remind of it.
[Q79:43] About what! You are one to remind of it.
(see commentary for verse 42)
____________________________________________________________________________________________________________________________________________________
(79:43) What concern do you have
to speak about that?
إِلَىٰ رَبِّكَ مُنْتَهَاهَا {79:44}
[Q79:44] ilaa Rabbika muntahaa haa.
[Q79:44] To your Lord is the goal of it.
[Q79:44] To your Lord is the goal of it.
(see commentary for verse 42)
____________________________________________________________________________________________________________________________________________________
(79:44) Its knowledge rests with
your Lord.
إِنَّمَا أَنْتَ مُنْذِرُ مَنْ
يَخْشَاهَا {79:45}
[Q79:45] Innamaaa anta munziru maiy yakshaahaa
[Q79:45] You are only a warner to him who would fear it.
[Q79:45] You are only a warner to him who would fear it.
(see commentary for
verse 42)
____________________________________________________________________________________________________________________________________________________
(79:45) You are only a warner to him
who has a fear of it. *23
*23 This also we have
explained in E.N. 36 of Surah Al-Mulk above. As for the words "you are
only a Warner to him who fears it", they do not mean that it is not your
duty to warn those who do not fear, but it means: "Your warning will
benefit only him who fears the coming of that Day."
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ
يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا {79:46}
[Q79:46] Ka annahum Yawma yarawnahaa lam yalbasooo illaa 'ashiyyatan aw duhaahaa
[Q79:46] On the day that they see it, it will be as though they had not tarried but the latter part of a day or the early part of it.
[Q79:46] On the day that they see it, it will be as though they had not tarried but the latter part of a day or the early part of it.
[Q79:46] (Sangatlah dahsyatnya
huru-hara hari itu, sehingga orang-orang yang bersalah merasa) pada masa
melihatnya: Seolah-olah mereka tidak tinggal di dunia melainkan sekadar satu
petang atau paginya sahaja.
(see commentary for verse 42)
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(79:46) On the Day they see it,
they will feel as though they had stayed (in the grave) no more than one
evening or one morning. *24
*24 This theme has occurred
at several places in the Qur'an and been explained in the corresponding Notes.
For it, see E.N. 53 of Yunus, E.N. 56 of Bani Isra'il, E.N. 80 of Ta Ha, E.N.
101 of Al-Mu'minun, E.N.'s 81, 82 of ArRum, E.N. 48 of Ya Sin. Besides, this
theme has also occurred in Al-Ahqaf: 35 but we have not explained it there for
fear of repetition.
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