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When that Day comes, the strictest justice will prevail. No man, however prominently he may have walked on the world's stage, can help another. He himself will need help, not the sort of log-rolling help which high and low render to each other in this life, but which in the conditions of reality will be of no avail. The only things which will help will be the Mercy of Allah.
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Allah's Mercy will be the only thing of any efficacy, for He is both able to help ("Exalted in Might") and willing to forgive ("Most Merciful").
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See surah {37}, note [22].
Zaqqûm is a tree that grows in the depths of Hell as mentioned in 37:62-65. The pagans of Mecca used to make fun of the Prophet and say, “How can a tree grow in Hell?”
Now follows a word-picture of the horrors to which Evil must lead us. What human language and what figures of speech can adequately describe them?
The opposite of "delicious Fruits" is the terrible tree of Zaqqam, which is further described in xxxvii. 62-68, where see n. 4073. Also see xvii. 60, n. 2250.
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The term al-athim (lit., "the sinful one") has here apparently a specific connotation, referring to a wilful denial of resurrection and of God's judgment: in other words, of all sense and meaning in man's existence.
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For this tropical meaning of the term hamim, see surah {6}. note [62].
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Lit., "for, behold, thou wert . . .", etc. - thus alluding to the sin of arrogance due to disbelief in a continuation of life after death and, hence, in man's ultimate responsibility to God. (Cf. {96} "Verily, man becomes grossly overweening whenever he believes himself to be self-sufficient" - and the corresponding note [4].)
Abu Jahl, a Meccan pagan leader, met the warning of punishment in the Hereafter by exclaiming, “How can I be punished when I am the mighty, noble one!”
In this particular Sura the besetting sin we are considering is the arrogance born of place or power, wealth or honour, as understood in this world. The punishment of ignominy looks back to the kind of sin which is to be punished.
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I.e., the continuation of life after death.
When the Punishment becomes a realised fact, how foolish will those look who doubted whether there would be a Hereafter?
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There will be no uncertainty, as on this earth; no danger of discontinuance: no possibility of their satisfaction being terminated.
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For these particular allegories of life in paradise, see note [41] on 18:31 .
Cf. xvifi: 31, and n. 2373.
Everything will be open and in social companionship: for all the petty feelings of jealousy or exclusiveness will have passed away.
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For the rendering of hur 'in as "companions pure, most beautiful of eye", see surah {56}, notes [8] and [13]. It is to be noted that the noun zawj (lit., "a pair" or - according to the context - "one of a pair") applies to either of the two sexes, as does the transitive verb zawaja, "he paired" or "joined", i.e., one person with another.
The Maidens, like the scene, the dress, the outlook, and the fruit, will be beautiful. There will be life, but free from all earthly grossness. The women as well as the men of this life will attain to this indescribable bliss.
Hur implies the following ideas: (1) purity, (2) beauty, especially of eyes, where the intense white of the eye-balls stands out against the intense black of the pupil, thus giving the appearance of lustre, and intense feeling, as opposed to dullness or want of expression; and (3) truth and goodwill.
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Cf. 43:73 .
The signification is explained in n. 4671 to xliii. 73.
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