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I.e., "Consider the immensity and wonderful configuration of the visible universe as an evidence of a conscious Creator."
The seas and oceans will be on fire on Judgment Day.
(5) The Ocean-the vast, limitless, all encircling Ocean. It is expressed to be masjur, full of a mighty swell, boiling over, poured forth all over the earth, as if overwhelming all landmarks; Cf. lxxxi. 6: a fitting description of the final disappearance of our temporal world in the supreme establishment of the judgment.
This completes the five Signs by which man may know for certain of the Judgment to come. Note that they are in a descending order: the highest, or most remote from man's consciousness, being mentioned first, and that nearest to man's consciousness being mentioned last. The truth of Revelation; its embodiment in a Prophet's Message given in human language; the universal appeal of divine worship; the starry world above; and the encircling Ocean, full of life and motion below,-all are evidences that the Day of Allah will finally come, and nothing can avert it.
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The Day of Judgment is typified by two figures. (1) "The firmament will be in dreadful commotion." The heavens as we see them suggest to us peace and tranquillity, and the power of fixed laws which all the heavenly bodies obey. This will all be shaken in the rise of the new world. Cf. Matt. xxiv. 29: "Immediately after the tribulation of those days...the powers of the heavens shall be shaken." For (2) see next note.
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(2) The mountains are a type of firmness and stability. But things that we think of as firm and stable in this material life will be shaken to pieces, and will be no more substantial than a mirage in a desert. Cf. lxxviii. 20.
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That Day will be a Day of Woe to the wrong doers described in two aspects, the rebels against Allah and Allah's Truth, just as it will be a Day of Joy and Thanksgiving to the Righteous, who are described in three aspects in verses 17 to 28. The rebels are here described as being those who openly defied Truth and plunged into wrong-doing, or who trifled with truth, who jested with serious matters, who had not the courage to plunge openly into wrong-doing but who secretly took profit out of it, who wasted their life in doubts and petty quibbles. It is difficult to say which attitude did more harm to themselves and to others. Both are aspects of deep-seated rebellion. But the mercy of Allah was open to all if they had repented and amended their lives.
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In face of the Realities, it will be borne in on them how wrong it was for them in this life to deny or forget that every wicked thought or deed had its own retributive chain of consequences.
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This is obviously the meaning of the term sihr in the present context (see surah {74}. note [12]).
Perhaps they had said that the Hereafter was a fake, mere old wives' tales! If they had given serious thought to the Signs of Allah, they would have been saved from that serious spiritual blindness: then they will see that the fault was their own, and that the warnings of the messengers of Truth were nothing but pure Truth.
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I.e., "you will have to endure it in either case, for it is but a consequence of your own doings and attitudes": a subtle allusion to the fact that the "punishments" and "rewards" in the life to come are but allegories of the logical consequences of the manner in which one acts or behaves in this life.
One gets the reward for being patient in difficult times in this world. As for the Hereafter, those who suffer patiently in Hell will not be rewarded for their patience.
At that stage they will have no justification for anger or impatience; for their whole position will have been due to their own conduct and their rejection of Allah's Grace. Nor will there be time then for patience or repentance, for their period of probation will then have been over.
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The Righteous will be in Bliss far beyond their merits: their sins and faults will be forgiven by the grace of Allah, which will save them from the penalties which they may have incurred from human frailty. It will be their own effort or striving which will win them Allah's grace: see verse 19 below. But the fruits will be greater than they could strictly have carned.
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The bliss of the Righteous is described in three aspects: (1) their individual bliss, verses 17-20: (2) their social bliss, verses 21-24; and (3) their satisfaction in the dissipation of past shadows, and their full understanding of the goodness of Allah, verses 25-28.
Individual satisfaction is expressed in three types or figures of speech. (1) eating and drinking (2) couches of dignity, and (3) the joy of individual companionship. But the eating and drinking will be free of all drawbacks, such as excess, aftereffects and satiety: here there will be pure health, profit, and enjoyment. So about the other two: see the notes following. Cf. with this the description of heaven in xxxvii 40-49: while the general account is the same, special phases are brought out in the two passages to correspond with the context.
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As explained by Razi in his comments on the above verse as well as on 18:31 and 55:54 , the "reclining on couches" or "on carpets" in paradise is a symbol of inner fulfilment and peace of mind; and he points out that this is also alluded to in the identity of the verbal root sarra ("he was [or "became"] happy") in both the nouns surur ("happiness") and sarir ("couch").
For an explanation of the expression hur'in, see surah {56}, note [8].
Every one will have a couch of dignity, but it does not follow that the dignity will be the same. Every one's Personality will be purified but it will not be merged into one general sameness.
Cf. xliv. 54, and notes 4728 and 4729, where the meaning of Hur is fully explained. This is the special sharing of individual Bliss one with another. The next verse refers to the general social satisfaction shared with all whom we loved in this earthly life.
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