This is an independent sūrah and does not have a pair. The Makkan sūrahs of this group end on it. It contains a summary of all the discussion regarding reward and punishment found in the six previous sūrahs (Surah Qāf to Sūrah Rahmān). In these sūrahs, reward and punishment were substantiated on the basis of the manifestation of God’s law of retribution in human nature and intellect, the world around man and that within him and in the history of mankind. The last of this series of sūrahs is Sūrah Rahmān in which besides the above motifs the topic of giving glad tidings and warnings has also been fully mentioned. It is this topic which reaches its culmination with all its details in the current sūrah. In this respect, this sūrah is a supplement to the previous ones.
The addressees are the arrogant among the Quraysh who are warned that the Day of Judgement is certain to come. It shall manifest come what may. People will then necessarily be raised to life in a new world where the yardstick of respect and humiliation will have changed. Honour and success in that world will belong to the sābiqūn and the ashāb al-yamīn and for the arrogant ashāb al-shimāl will be the eternal punishment of Hell.
It is evident from its subject that it was revealed in Makkah in the phase of indhār-i ‘ām of the Prophet’s mission.
بسم الله الرحمن الرحيم
إِذَا وَقَعَتِ الْوَاقِعَةُ (١) لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (٢) خَافِضَةٌ رَّافِعَةٌ (٣) إِذَا رُجَّتِ الْأَرْضُ رَجًّا (٤) وَبُسَّتِ الْجِبَالُ بَسًّا (٥) فَكَانَتْ هَبَاء مُّنبَثًّا (٦) وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً (٧)
In the name of God, the Most-Gracious, the Ever-Merciful.
[They should remember the day] when that which is to happen shall happen.1 There is absolutely no falsity in its happening.2 It is one which elevates and one which relegates;3 [on that day], when the earth will be totally rattled, and the mountains while being crushed to pieces will become dispersed dust. [On that day], you shall be divided into three groups. (1-7)
فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ (٨) وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ (٩) وَالسَّابِقُونَ السَّابِقُونَ (١٠) أُوْلَئِكَ الْمُقَرَّبُونَ (١١) فِي جَنَّاتِ النَّعِيمِ (١٢) ثُلَّةٌ مِّنَ الْأَوَّلِينَ (١٣) وَقَلِيلٌ مِّنَ الْآخِرِينَ (١٤) عَلَى سُرُرٍ مَّوْضُونَةٍ (١٥) مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (١٦) يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ (١٧) بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (١٨) لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ (١٩) وَفَاكِهَةٍ مِّمَّا يَتَخَيَّرُونَ (٢٠) وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (٢١) وَحُورٌ عِينٌ (٢٢) كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (٢٣) جَزَاء بِمَا كَانُوا يَعْمَلُونَ (٢٤) لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا (٢٥) إِلَّا قِيلًا سَلَامًا سَلَامًا (٢٦)
One group shall be of the companions of the right hand; so what to speak of the companions of the right hand!4 The second group shall be of the companions of the left hand; so what humiliation shall befall the companions of the left hand!5 And the foremost, are in fact the foremost.6 They shall be the favoured ones;7 living in gardens of delight: most among them will be from the earlier ones8 but only a few from the later ones.9 They shall recline on jewelled couches face to face.10 Immortal youths11 shall run around them to serve them with bowls and ewers and cups of purest wine12 that will neither cause headaches nor take away their sanity; and fruits of their own choice and meat of the birds they desire. And for them shall be large-eyed houris like hidden pearls:13 a reward for their deeds that they did. There they shall hear no absurd talk, no sinful speech. Only greetings and congratulations everywhere.14 (8-26)
وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (٢٧) فِي سِدْرٍ مَّخْضُودٍ (٢٨) وَطَلْحٍ مَّنضُودٍ (٢٩) وَظِلٍّ مَّمْدُودٍ (٣٠) وَمَاء مَّسْكُوبٍ (٣١) وَفَاكِهَةٍ كَثِيرَةٍ (٣٢) لَّا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (٣٣) وَفُرُشٍ مَّرْفُوعَةٍ (٣٤) إِنَّا أَنشَأْنَاهُنَّ إِنشَاء (٣٥) فَجَعَلْنَاهُنَّ أَبْكَارًا (٣٦) عُرُبًا أَتْرَابًا (٣٧) لِّأَصْحَابِ الْيَمِينِ (٣٨) ثُلَّةٌ مِّنَ الْأَوَّلِينَ (٣٩) وَثُلَّةٌ مِّنَ الْآخِرِينَ (٤٠)
And as for the companions of the right hand – what to speak of the companions of the right hand! Among thornless lote-trees15 and clusters of bananas and vast shades; amidst gushing waters and everlasting abundant fruits, whose trees will never stop bearing fruit, and bedding raised high [where their wives will be]. We would have raised them in a unique manner16 and would have made them virgins, enchanting and of the same age.17 All this shall be for the companions of the right hand. Among them will be many from later generations and also many from the early ones. (27-40)
وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ (٤١) فِي سَمُومٍ وَحَمِيمٍ (٤٢) وَظِلٍّ مِّن يَحْمُومٍ (٤٣) لَّا بَارِدٍ وَلَا كَرِيمٍ (٤٤) إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُتْرَفِينَ (٤٥) وَكَانُوا يُصِرُّونَ عَلَى الْحِنثِ الْعَظِيمِ (٤٦) وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَئِنَّا لَمَبْعُوثُونَ (٤٧) أَوَ آبَاؤُنَا الْأَوَّلُونَ (٤٨) قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ (٤٩) لَمَجْمُوعُونَ إِلَى مِيقَاتِ يَوْمٍ مَّعْلُومٍ (٥٠) ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ (٥١) لَآكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ (٥٢) فَمَالِؤُونَ مِنْهَا الْبُطُونَ (٥٣) فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ (٥٤) فَشَارِبُونَ شُرْبَ الْهِيمِ (٥٥) هَذَا نُزُلُهُمْ يَوْمَ الدِّينِ (٥٦)
As for the companions of the left hand, what a horrible fate shall befall them! They shall be amidst scorching winds and seething water and in the shade of smoke which will neither be cool nor with any other benefit. Before this, they lived in comfort and persisted in the greatest sin.18 They would say: “Would that when we die and turn to dust and bones, shall we be raised to life again?19 And our forefathers too who lived in the past?” Tell them: “Those of the old and those of the present age shall all be brought together till the prescribed time of an appointed day. Then you people! O those have been led astray and who have denied the truth!20 You shall eat from the tree of zaqqūm and fill your bellies with it. Then upon this you shall drink scalding water like a thirsty camel – this shall be the first feast [of these wretched people] on the Day of Reckoning.”21 (49-56)
نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ (٥٧) أَفَرَأَيْتُم مَّا تُمْنُونَ (٥٨) أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ (٥٩) نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ (٦٠) عَلَى أَن نُّبَدِّلَ أَمْثَالَكُمْ وَنُنشِئَكُمْ فِي مَا لَا تَعْلَمُونَ (٦١) وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَى فَلَوْلَا تَذكَّرُونَ (٦٢)
We have created you. So why do not you testify to the Day of Judgement?22 Have you pondered on the sperm you discharge? [Whatever is made from it] do you make it or We? We have ordained death among you, and We are not helpless; in fact, We have the power to replace you with those like you23 and raise you in a world you know not. You surely know of your first creation. So why then do you not receive a reminder from it? (57-62)
أَفَرَأَيْتُم مَّا تَحْرُثُونَ (٦٣) أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ (٦٤) لَوْ نَشَاء لَجَعَلْنَاهُ حُطَامًا فَظَلَلْتُمْ تَفَكَّهُونَ (٦٥) إِنَّا لَمُغْرَمُونَ (٦٦) بَلْ نَحْنُ مَحْرُومُونَ (٦٧)
Have you reflected on what you sow? Is it you who make it grow or We?24 If We intend, We can crush it into bits and you end up bewildered that we have been fined; [no,] in fact, we have been completely deprived. (63-67)
أَفَرَأَيْتُمُ الْمَاء الَّذِي تَشْرَبُونَ (٦٨) أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ (٦٩) لَوْ نَشَاء جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ (٧٠)
Have you ever though about this water which you drink! Was it you who sent it down from the clouds or We Who send it down? If We desire, We can turn it totally bitter; then why do you not express gratitude? (68-70)
أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ (٧١) أَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنشِؤُونَ (٧٢) نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِّلْمُقْوِينَ (٧٣)
Have you ever though about fire which you light. Did you create its tree or We were its Creators?25 We made it a reminder, and for the traveller a very beneficial thing.26 (71-73)
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (٧٤)
So [Leave them O Prophet! and] glorify, your great Lord with the help of His name.27 (74)
فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ (٧٥) وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (٧٦) إِنَّهُ لَقُرْآنٌ كَرِيمٌ (٧٧) فِي كِتَابٍ مَّكْنُونٍ (٧٨) لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ (٧٩) تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ (٨٠) أَفَبِهَذَا الْحَدِيثِ أَنتُم مُّدْهِنُونَ (٨١) وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)
[They deny the Qur’ān.28] Thus no [this has not been inspired by some devil.] I present as witness the abodes where stars fall,29 and if you understand this is a very great evidence.30 Indeed, this is a glorious Qur’ān,31 in a protected book.32 None touch it except the [angels] pure; It has been revealed from the Lord of the Universe. So why is it that you people show indifference to this discourse? And refute what is [God’s] sustenance for you!33 (75-82)
فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ (٨٣) وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ (٨٤) وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَكِن لَّا تُبْصِرُونَ (٨٥) فَلَوْلَا إِن كُنتُمْ غَيْرَ مَدِينِينَ (٨٦) تَرْجِعُونَهَا إِن كُنتُمْ صَادِقِينَ (٨٧)
If you are subservient to no one, then at the time when a man’s soul reaches his throat34 and you see this but do not see that We are nearer to him than you – so if you are subservient to no one, then why do not you restore this person’s life if you are truthful.35 (83-87)
فَأَمَّا إِن كَانَ مِنَ الْمُقَرَّبِينَ (٨٨) فَرَوْحٌ وَرَيْحَانٌ وَجَنَّةُ نَعِيمٍ (٨٩) وَأَمَّا إِن كَانَ مِنَ أَصْحَابِ الْيَمِينِ (٩٠) فَسَلَامٌ لَّكَ مِنْ أَصْحَابِ الْيَمِينِ (٩١) وَأَمَّا إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ (٩٢) فَنُزُلٌ مِّنْ حَمِيمٍ (٩٣) وَتَصْلِيَةُ جَحِيمٍ (٩٤)
Thus [bear in mind], if the deceased is from among the favoured ones, for him is bliss and ecstasy36 and a garden of delight. And if he is from among the companions of the right hand, then peace be to you O one who was from among the companion of the right hand. And if he is from those who have denied and has been led astray,37 then for him is the feast of scalding water and entry to Hell. (88-94)
إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ (٩٥) فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (٩٦)
All these things are the absolute truth. So [O Prophet! Leave them and] glorify your great Lord with the help of His name. (95-96)
Lahore
10th September 2009
(Translated by Dr Shehzad Saleem)
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1. ie., the Day of Judgement whose arguments are mentioned
in the previous sūrahs.
2. The actual word is: كَاذِبَةٌ. In my opinion, it is a verbal noun like عَاقِبَة and عَافِيَةٌ.
3. The implication is that many of those who are elevated and lofty today will be relegated and those who are relegated and humiliated today will be elevated if they possess the treasure of faith and good deeds. The succeeding verses present the details of this elevation and relegation.
4. This refers to people whose accounts will be handed to their right hands. The nineteenth verse of Sūrah Hāqqah has specified this. The interrogative style found in the words مَا أَصْحَابُ الْمَيْمَنَةِ used for this people is to express majesty and grandeur. The implication is that one cannot even begin to imagine the affluence, happiness, eternal bliss and and well-being of the companions of the right hand. Imām Amīn Ahsan Islāhī writes:
… This style is adopted when the situation is such that the words of the incident portrayed are beyond words and imagination. There are many examples of this in the Qur’ān. In our language too, this style is common. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 160)
5. It is specified by the Qur’ān that the accounts of these people will be handed over in their left hands. Here too the style is interrogative as in the case of the people of the right hand. One cannot imagine the misfortune, humiliation and evil fate of the companions of the left hand. Hence the same interrogative style is used – this time to express hate and disgust.
6. This is a mention of people who took the lead in accepting the call of truth, remained ahead in doing noble deeds and were blessed with the urge to serve the cause of truth with their persons and their wealth at the time when doing this invited extreme danger.
7. ie., they will be the favoured ones of God in His Paradise. The words جَنَّاتِ النَّعِيمِ point to their abode. There is no such thing as the court of God or anything similar to it in the Qur’ān.s
8. The actual word is: ثُلَّةٌ. It means “group” or “party”; however, since it occurs here in contrast to قَلِيلٌ (small), the meaning of large group is incorporated in it.
9. Earlier ones and later ones refer to the earlier and later generations of this ummah. However, in principle, it can be said that this division exist in the followers of every prophet and messenger. In verse thirty two of Sūrah Fātiir, these three categories are also mentioned as a general principle.
10. In other words, they will not sit turning their faces away from one another; they will sit face to face. Their hearts will have been cleansed from mutual jealousy and envy.
11. This is said because in order to serve the dwellers of Paradise, they will always remain suitable, well-mannered and enthusiastic. With the passage of time and advancing age they will not be afflicted with any loss of vigour.
12. The actual word is: مَعِينٍ. In the Qur’ān, it also refers to a fountain of pure wine. Here it is used in this meaning.
13. These attributes, a little deliberation shows, cover all aspects of the inner and external beauty of a woman.
14. What is the aspect of blessing in it? Imām Amīn Ahsan Islāhī has explained it. He writes:
These verses point at the pure and unadulterated bliss and ecstasy of the muqarrabīn: whatever nonsensical and frivolous talks of their enemies and criticizers they had to listen to ended with the previous world and so did the harms and losses they had to bear. In Paradise, they will neither hear any nonsensical talk nor any sinful conversation. Peace and mercy will embrace them from all sides. This will be from God, the angels and from their own companions as well. Morning and evening, they will be engulfed in these cries. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 165)
15. In some areas so delicious, sweet-smelling and colourful are the fruits of lote-trees that once a person tastes them, it is difficult to let go of them. Moreover, the-tree mentioned is of Paradise. Here is it mentioned in the form of a parable – through which some estimation can be made about how it would be.
16. The actual words are: إِنَّا أَنشَأْنَاهُنَّ إِنشَاء. The antecedent of the pronoun in them is not mentioned. However, it can be understood on the basis of the literary device that the mention of a thing points to the existence of another. Here the mentioned bedding has points to the presence of wives there.
17. This is an explanation of the unique manner they will have been raised: they shall always remain virgins. Whenever, men will meet them they will feel as if this is their first meeting with them. They will seem very affable, enchanting, charming and pretty and will be of the same age and it will not be easy to give one preference over the other.
18. The implication is that the obligation they owed to the luxurious life blessed to them by the Almighty was to show gratitude to God; however, their affluence and blissful life had an opposite effect on them and made them arrogant. Thus in spite of God’s warning they insisted on the greatest sin. It is specified by the Qur’ān that the greatest sin refers to polytheism.
19. This is a mention of their second big sin: when were warned of the consequences of persisting in polytheism, they would make fun of it by remarking: even after being reduced to dust and bones we and our forefathers will be raised to life again; this is an improbable event that is being narrated to us to fool us.
20. The actual words are: أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ. Earlier two sins were mentioned: polytheism and denial of the Day of Judgement. The two words mentioned in this expression occur with respect to these two sins ie., those have been lured astray regarding monotheism and those who are rejecters of the Day of Judgement.
21. The actual word is: نُزُل. It refers to the first feast hosted for a guest after he disembarks. In other words, if the feast with which they will be greeted the foremost is what is described, then who can imagine what will befall them ahead.
22. The implication is that how can it be difficult for God to create man again when he had no difficulty in creating him the first time? Man knows his birth and also witnesses the birth of his fellow beings day and night; it is strange that even after this he does not attests to the Day of Judgement.
23. The actual words are: وَمَا نَحْنُ بِمَسْبُوقِينَ عَلَى أَن نُّبَدِّلَ أَمْثَالَكُمْ. Here the preposition عَلَى is an indication to the fact that the positive meaning that emanates from مَا نَحْنُ بِمَسْبُوقِينَ be understood here. I have translated this sentence accordingly.
24. After referring to man’s creation, attention is now directed at how various means of sustenance are made available to him. ? Imām Amīn Ahsan Islāhī writes:
… All that a person does is that he sprinkles the seeds in the earth and ploughs the land and he very well sees that after that all the remaining phases are completed by God in a very elaborate manner; similarly, it is God Who has given land the ability to nourish the seeds sown in it. It is He who has instilled in a seed the ability to benefit from the heat and fluids of the earth and bring forth from it needles of the plant stem and then He endowed these needles with the power to cleave asunder the chest of the earth and come out and grow in the open. Then it is God alone who supports these needles with stalks and causes the leaves to grow from them, and brings forth spikes, fruits and flowers from them. Finally, they ripen and fill the needs of the farmer. A person should reflect on which of these tasks is accomplished by him and which he is potentially capable of. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 179)
25. This is a mention of markh and ‘afār which could produce fire by rubbing two of their branches together.
26. Whatever is said till here starting from verse fifty seven is not mere reasoning; the reasoning which validates the Day of Judgement had been explained from all aspects in the previous sūrahs; this is reprimand and admonishment sounded to the disbelievers on their stubbornness and obduracy and the purpose is to conclusively communicate the truth to them. The implication is that these people observe the tremendous changes that the Almighty makes the drop of fluid pass through once it is injected in the womb of the mother; they also see the web of death which the Almighty has woven around them; do they not see their first creation and how a seed tears apart the earth and bears stem and leaves; do they not witness the extra-ordinary control God has on the things available to them in this world and also the various ways and different places in which the gifts of water and fire are available to them for their needs. They observe all this and still deny their recreation. What a pity; how can they do this.
27. The actual words are: فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ. The preposition بِ here shows that the word سَبِّحْ encompasses the meaning of help. The implication is that he should regard God to be absolved of the fact that He will not reward His grateful servants of their gratitude and not punish the ungrateful. Such a statement can only be given by these foolish people. The Prophet (sws) should leave them and glorify God with the help of His name.
28. The actual words are:فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ. The word لَا before أُقْسِمُ is meant to negate the falsities people were inventing against the Qur’ān. I have translated this expression while revealing this suppression. Imām Amīn Ahsan Islāhī writes:
… This style of language is a very natural style and for this reason is found in every language. It is even present in the Urdu language (the case of English is no different). When it is said: “No by God! The truth is this,” we employ this very style and the objective is to negate some notion, view or objection of an addressee before affirming the real truth. The eloquence in this style is that so baseless is the objection of the objector that the speaker does not even want to wait for a moment to put up with it. He is not even ready to negate it after explaining the true aspect. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 182)
29. This is a mention of the places on which shooting stars are pelted according to the Qur’ān so that devils are not able to sit there and eavesdrop on divine secrets. Here, the word مَوْقَع is used which means the place where something happens or falls. The purpose of using this word is to point to the targets of the shooting stars. In verse nine of Sūrah Jinn, these places are called مَقَاعِد because there the meaning of ambuscade is implied. The word نُجُومِ refers to shooting stars. It is specified in verse five of Sūrah Mulk that the stars which light up the skies becomes a means of bombardment on the devils (رُجُومًا لِّلشَّيَاطِين).
30. This is an apt parenthetical sentence. The implication is that if people try to understand then this is a very important secret of this universe which has been revealed by the Almighty so that they do not indulge in baseless allegations about the Qur’ān which have been hitherto doing and also understand that the place of its origin can never be accessed by the devils.
31. The complement of oath (muqsam ‘alayh) extends from here till verse eighty. It is this premise on which evidence is presented on the protection of the Qur’ān at the time of its revelation.
32. This refers to the Guarded Tablet. The actual words are: كِتَابٍ مَّكْنُونٍ which means a writing that has been concealed.
33. Here the Qur’ān is regarded to be God’s sustenance; in ancient scriptures also this expression is used for divine revelation. Jesus (sws) is reported to have said: “Man does not live on bread alone, but on every word that comes from the mouth of God,” (Matthew, 4:4)). Imām Amīn Ahsan Islāhī writes:
… The verse would mean that the Almighty revealed divine sustenance for them so that they could attain eternal life from it; however, it is their misfortune that they are showing a degrading attitude towards it and not giving it its due importance. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 185)
34. The actual words are:فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ . The subject of the verb بَلَغَتْ is suppressed. The eloquence found in it is that because of the ambiguity created the terrifying nature of the incident becomes more pronounced.
35. The implication is that helplessness in death shows that man is totally subservient to someone. Whenever God wants, He will summon them to His presence; people observe this helplessness day and night and in spite of this regard themselves to wield absolute power and subservient to none. If they are true in their claim, they should try to stop the angel of death from claiming the soul of some dear one.
36. The actual word is: رَيْحَانٌ. Originally, it means “a flower”. However, it is also used to connote its consequences like fragrance and the bliss felt because of this fragrance.
37. These people are mentioned with reference to their crime instead of being mentioned as the companions of the left hand. The purpose is that the discourse becomes fully applicable to the addressees and the nature of their crime is also evident.