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To "give thanks" is to show by our conduct that we esteem the gifts of Allah and will use them in His service.
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I.e., the whole universe is as nothing before Him: for this specific allegory of God's almightiness, see 21:104 . There are many instances, in the Qur'an as well as in authentic ahadith, of the clearly metaphorical use of the term "hand" in allusions to God's absolute power and dominion. The particular reference, in the above, to the Day of Resurrection is due to the fact that it will be only on his own resurrection that a human being shall fully grasp the concept of God's almightiness, referred to in the subsequent words, "limitless is He in His glory'' (subhanahu)".
Cf. vi. 91, and n. 909; and xxii. 74. In running after false gods or the powers of nature they have forgotten that all creatures are as nothing before Allah.
See last note. The whole earth will be no more to Allah than a thing that a man might enclose in the hollow of his hand, nor will the heavens with their vast expanse be more than a scroll, which a man might roll up with his right hand, the hand of power and action. Cf. xxi. 104, and lxxxi. 1.
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As is evident from 27:89 , the above is an allusion to the unbroken spiritual life in this world - and, therefore, happiness in the hereafter - of those who have attained to faith and have done righteous deeds. Cf. 21:103 - "the supreme awesomeness [of the Day of Resurrection] will cause them no grief".
Cf. 37:19 .
Saiqa implies the idea of a swoon, or loss of all consciousness of being: it implies a cessation of the normal functioning of the usual powers of life or feeling. With the first Trumpet of the Resurrection the whole world will cease to be in the form and the relations which we see now: there will be a new heaven and a new earth, see xiv. 48, n. 1925; human souls will for the time being be dazed and lose all memory or consciousness of time or place or personality. With the second one, they will stand in a new world; they will see with clearer vision than ever before; and judgment will proceed.
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I.e., with a clear revelation of His will. See also 14:48 , where it is stated that on Resurrection Day "the earth shall be changed into another earth, as shall be the heavens". A further allusion to this transformation (and not annihilation) of the universe is found in {20:105-107}.
Cf. {17:13-14} (and the corresponding note [18]); also 18:49 .
See 4:41 and the corresponding note [52]. Accordingly, the above phrase may well have the meaning of "all the prophets as witnesses", i.e., for or against those to whom they conveyed God's message. In all probability, however, the term shuhada, a' (or ashhad in 40:51 ) signifies here - as its singular shahid obviously does in 50:21 - man's newly-awakened consciousness, which will compel him to bear witness against himself on Judgment Day (cf. 6:130 , 17:14 , 24:24 , 36:65 , 41:20 ff.).
This refers to the place where the judgment will be held. The Prophet (ﷺ) is reported in a ḥadîth collected by Aṭ-Ṭabarâni to have said, “The Judgment will be passed on an earth where neither blood has been shed nor any sin committed.”
It will be a new Earth. All traces of injustice or inequality, darkness or evil, will have gone. There will be the one universal Light, the Glory of Allah, which will now illuminate all. Falsehood, pretence, and illusion will have disappeared. Everything will be seen in its true light.
It is in such a scene of Reality that Judgment will be held. Before the Throne of Allah, the book of each man's deeds and motives will be placed wide open, which all may see; the Prophets and Preachers of Truth and the martyrs who gave their lives or made their real sacrifices in the cause of Truth, will be in the Court, to give evidence; and the decision pronounced will be absolutely just, for the Judge will not only be just, but He will know every fact and circumstance, and His wisdom will give due weight to everything, great or small.
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Cf. {99:7-8}, "he who shall have done an atom's weight of good, shall behold it; and he who shall have done an atom's weiaht of evil, shall behold it".
In an earthly court, a decision may possibly go wrong because the judge is deceived; here no deceit or mistake will be possible, for Allah knows all, and knows it better than any one else can.
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I.e., as an ineluctable consequence of their unrepented sinning.
Groups: this is the word which gives the key-note to the Sura. If the soul does not stand to its own convictions or search out the Truth by itself, it will be classed with the crowds that go to Perdition!
The Keepers may be supposed to be angels, who know nothing of the conditions of evil on this earth, and are surprised at such crowds coming to the "Evil Abode".
Cf. x. 33. The answer is perhaps given by other angels: 'yes; messengers were sent to them from among themselves, to warn them and proclaim to them Mercy through repentance; but the decree of Allah, which warned them of punishment, has now come true against them, for they rebelled and were haughty; they rejected Truth, Faith, and Mercy!'
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Sc., "and therefore refused to submit to the guidance offered them by God's apostles": cf. {96:6-7} - "man becomes grossly overweening whenever he believes himself to be self-sufficient". See also 16:22 and the corresponding note [IS].
As elsewhere, the root of Evil is pointed out to be in self-love and arrogance. Cf. ii. 34, etc.
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Lit., "and its gates have [or "will have"] been opened", i.e., before their arrival, as indicated by the particle wa (lit., "and"), which in this case denotes precedence in time (Zamakhshari). Cf. in this connection {38}: SO - "gardens of perpetual bliss, with gates wide-open to them".
The righteous ones will also go in crowds, and not be alone. There is now a true sorting out. Verses 73-75 are parallel in contrast to verses 71-72 above.
The angels in heaven are not surprised at the advent of the good and righteous souls. They are glad; they greet them with the salutation of Peace; they congratulate them; and they welcome them in.
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Lit., "has made us heirs to this land", i.e., of paradise. According to all the classical commentators, the concept of "heritage" is used here metaphorically, to denote the rightful due, or portion, of the blessed. The term ard (lit., "earth" or "land") has also - especially in poetry - the connotation of "anything that is spread" (cf. Lane I, 48): hence my rendering of it, in the above context, as "expanse".
This is emphasized in 21:105. The meaning is that Allah will award Paradise to the believers to be its residents forever. Some commentators say that the word “inherit” is used because of the understanding that when Allah created Paradise and Hell, He made places for all of humanity in both. Those who will go to Paradise will inherit the spots of the disbelievers who chose misguidance (which leads to Hell), and those who will go to Hell will inherit the spots of those who chose guidance (which leads to Paradise).
This is said by the new arrivals in heaven. As is right, they begin with the Praises of Allah, which shows at once their satisfaction and their gratitude.
In heritage: i.e. as our Portion. Cf. iii. 180, and n. 485; vi. 165, and n. 988. There is no question here of their passing on any property to heirs. They are the final possessors of Heaven for eternity, by the grace of Allah.
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Whenever the term al-'arsh ("the throne [of God]") occurs in the Qur'an, it is used as a metaphor for His absolute dominion over all that exists: hence my rendering, "the throne of [God's] almightiness". (See also 7:54 and the corresponding note [43].) The mention of the "angels surrounding" it has, obviously, a metaphorical meaning: see note [4] on 40:7 .
Lit., "it will he said".
The believers will praise Him for His grace, and the disbelievers will praise Him for His justice.
These are the opening words of the first Sura, and they describe the atmosphere of the final Bliss in Heaven, in the light of the Countenance of their Lord, the Lord of all!
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