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I.e., partaking of as much as they may desire.
That is, silver polished and white, and shining like crystal.
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Cf. above, lxxvi. 5-6, and n. 5835, where the Cup of Kafur (Camphor) was mentioned for coolness and refreshment to the Righteous, who had just passed the great Event of Judgment. The second stage is described in verses 12-14, when they enter the Garden in Garments of Silk, and find that their former humility in the probationary life is rewarded with high honour in the new world they have entered. The third stage is in verses 15-21, where they settle down in Bliss, with Garments of fine silk and heavy brocades, with Ornaments and Jewels, with an ordered Feast of set service, and the Cup of Zanjabil. This word literally means Ginger. In Eastern medicine Ginger is administered to give warmth to the body and zest to the taste; this is appropriate for the Royal Feast which is now figured forth.
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This is how 'Ali ibn Abi Talib - as quoted by Zamakhshari and Razi - explains the (obviously compound) word salsabilan, dividing it into its two components, sal sabilan ("ask [or "seek"] the way"): namely, "seek thy way to paradise by means of doing righteous deeds". Although Zamakhshari does not quite agree with this interpretation, it is, in my opinion, very convincing inasmuch as it contains an allusion to the highly allegorical character of the concept of "paradise" as a spiritual consequence of one's positive endeavours in this world. That its delights are not of a material nature is also evident from their varying descriptions - i.e., "a cup flavoured with ginger" in verse {17}, and "flavoured with the calyx of sweet-smelling flowers" in verse {5}; or "they will be waited upon with trays and goblets of gold" in 43:71 , and "vessels of silver and goblets that will [seem to] be crystal - crystal-like, [but] of silver", in verses {15-16} of this surah; and so forth.
Salsabil: A fountain in Paradise.
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See note [6] on {56:17-18}.
Cf. lvi. 17 and n. 5231.
Pearls for beauty and splendour: scattered, because they are moving to and fro.
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See 18:31 (where "bracelets of gold" are mentioned) and the corresponding note [41].
Implying that God Himself will slake their spiritual thirst by purifying their inner selves "of all envy, and rancour, and malice, and all that leads to harm, and all that is base in man's nature" (Ibn Kathir, quoting 'Ali ibn Abi Talib), and by allowing them to "drink" of His Own Light (Razi).
The word ṭahûr implies that once the believers take that pure drink, there will be no bad feelings in their hearts or ailments in their bodies.
Cf. xviii. 31. The bracelets are there said to be of gold.
This would seem to be the culmination of the honour which the Blessed receive at the Royal and Divine Banquet. The words in the next verse express the sort of speech which will make the Guest a denizen of Heaven.
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The gradualness of Qur'anic revelation is implied in the verbal form nazzalna.
The Qur-an was being revealed stage by stage as the occasion demanded and at the date of this Sura it was still one of the earlier stages. Persecution, abuse, and false charges were being levelled against the man of Allah, but he is bidden to stand firm and do his duty. In a minor degree this applies to all of us who suffer in the cause of Truth.
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This connects with the preceding mention of the life to come, in which the righteous will meet with bliss, and the evildoers with suffering.
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I.e. His "attributes" as they manifest themselves in His creation - since the human mind can grasp only the fact of His existence and the manifestation of those "attributes", but never the "how" of His Reality (Razi).
Three methods of Prayer and Devotion are mentioned: (1) to remember and celebrate the holy name of Allah always; (2) to spend a part of the night in humble prostration; and (3) to glorify Him in the long hours of a weary night of waiting and watching. As to (1), "morning and evening" means all the waking hours of our life, but in the special hours of morning and evening the physical world without us, and the inner world within us, combine to make us specially receptive of spiritual influences. The "name" of Allah includes His attributes, as a locked golden casket might include priceless jewels. Any one may carry the casket, even though he may not be worthy to handle the jewels. If he carries the casket, he is in potential possession of the jewels, and he hopes some time to get the key which opens the jewels to him. So the tyro, who celebrates the holy name of Allah, hopes some day to see the "Face" of Allah and be blessed with the privilege of proximity to His Person. For (2) and (3) see next note.
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I.e., at all times of wakefulness.
I.e., "whenever unhappiness oppresses thee and all seems dark around thee".
This verse refers to the five daily prayers: the dawn prayer, then noon and afternoon prayers, then sunset and late evening prayers, respectively.
Extra prayers offered at night. See 73:20.
See last note. (2) Humble prostration to Allah means some visible mode of dedication. That is best done at night, when the soul, free from worldly occupations, is alone with its God. (3) The weary hours of a long night are no longer weary, but become full of meaning when we join in concert with the whole Creation, which glorifies Allah: lvii. 1.
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Fleeting life: Cf. lxxv. 20. They: the immediate reference was to the Pagan Quraish: the general reference is to the Unbelievers of all ages. They reject, or at least put away the thought of, a Hereafter, a Day that will be hard, for the easy pleasures of a fleeting life.
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1.e., endowed their bodies and minds with the ability to enjoy "this fleeting life".
I.e., with other human beings who would have the same powers of body and mind, but would put them to better use.
Allah has not only created men, but 'made their frame strong", i.e., given them the power and strength to withstand the temptations of Evil and stand firmly in the Path of Right,
If, in spite of Allah's loving care, any particular men or group of men, misuse their powers or wilfully disobey Allah's Law, Allah will set them aside, and substitute others in their place, with like powers. Allah's gifts are free, but let no one think that he can monopolise them or misuse them without being called to answer for the trust. And the man of Allah must not be discouraged by the whole world being at some moment completely against him. Allah can in a moment make a complete change. Either the same men that fought against him will be his zealous adherents, Or another generation will spring up, which will carry the flag of Righteousness to victory. Allah's Will and Plan work in their own good time.
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See note [11] on {81:28-29}. The perplexity of some of the commentators at the apparent "contradiction" between those two verses - as well as between verses {29-30} of the present surah - has been caused by their elliptic formulation, which, I believe, is resolved in my rendering. In the present instance, in particular, there is a clear connection between the above two verses and verse {3} of this surah: "We have shown him the way: [and it rests with him to prove himself] either grateful or ungrateful". (Cf. also 74:56 .)
Man in himself is weak; he must seek Allah's Grace; without it he can do nothing; with it he can do all, For Allah knows all things, and His wisdom comprehends the good of all.
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