Indexed OCR Text

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Surah Aş-Şaffat : 37 : 1 - 10
Surah Aş-Şaffat
Surah Aş-Şaffat is Makki and it has 182 verses and 5 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1-10
وَالضَّفّتِ صَفًّا ﴿٢﴾ فَالزّجرتِ زَجُرًا ﴿٢﴾ فَالتّلِيْتِ ذِكُرًا ﴿٢﴾ إِنَّ
إِلهَكُمُ لَوَاحِدٌ ﴿٤﴾ رَبُّ السَّمَوْتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ
﴾ إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِيْنَةِ بِالْكَوَاكِبِ ﴿٦﴾
الْمَشَارِقِ
6
وَحِفْظًا مِّنْ كُلِّ شَيُظْنِ مَّارِدٍ ﴿٢﴾ لَا يَسَّمَّعُوْنَ إِلَى الْمَلَإِ الْأَعْلى
وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ ﴿٢٨﴾ دُحُوُرًا وَّلَهُمْ عَذَابٌ وَّاصِبٌّ ﴿1﴾
إِلَّ مَنْ خَطِفَ الْخَطْفَةَ فَتْبَعَهُ شِهَابٌ ثَاقِبٌ ﴿١٠)
(I swear) by those who stand in rows, [1] then by those
who prevent firmly [2], then by those who recite the
dhikr, [3] surely your God is but One, [4] the Lord of the
heavens and the earth and what is between them, and
Lord of the points of the sunrise. [5] Verily, We have
decorated the nearest sky with an adornment, the stars,
[6] and (have made them ) a security against every
rebellious shaitan (satan). [7] They cannot listen to the
Upper Realm and are hit from every side [8] to be driven
off, and for them there is a lasting punishment, [9]
however, if one snatches a little bit, he is pursued by a
bright flame. [10]
Commentary
Subjects of the Surah
This Surah is Makki, that is, it was revealed in Makkah

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al-Mukarramah. Like other Makki Surahs, matters of faith have been
taken up as its essential subject. In it, beliefs about Divine Oneness, the
mission of messengers and the certain eventuality of the Hereafter have
been fortified with proofs presented in various ways. As a corollary, a
refutation of the beliefs of Mushriks as well as the scenes of Paradise and
Hell also appear in the Surah. After providing rational support for beliefs
that formed part of the call of the noble prophets Jule and after
removing doubts and objections raised by disbelievers, the Surah
describes how Allah Ta'ala dealt with those who embraced these beliefs in
the past and what was the fate of those who opted to take the road to
denial and disbelief? Accordingly, in that wise, events relating to
Sayyidnā Nuh, Ibrahim, Musa, Harun, Ilyās, Lūț and Yunus (JI
have been mentioned, briefly at some places and in details at others.
The Mushriks of Makkah used to call angels: Daughters of God.
Towards the end, this belief has been refuted in details and an overall
view of the Surah seems to indicate that the refutation of this particular
kind of shirk (ascribing partners to the Divinity of Allah by declaring
angels to be the daughters of God) has been kept in marked sight.
Therefore, the Surah has been initiated with an oath taken in the name
of angels combined with a declaration of the attributes of their servitude.
.(And Allah, who is Pure, knows best) والله سبحانه اعلم
Tauhid: The Oneness of Allah is the first subject
The Surah has been initiated by a description of the belief in Tauhid,
the Oneness of Allah and the real purpose of the first four verses is to
state: ◌ٌإِنَّ الْهَكُمُ لَوَاحِد (surely your God is but One - 37:4). But, before this is
asserted, three oaths are sworn ahead of it. A simple literal translation of
these oaths is given below: "( I swear ) by those who stand in rows, [1]
then by those who prevent firmly [2], then by those who recite the dhikr.
Who are these people identified as "those who stand in rows," then,
"those who prevent firmly" and then, "those who recite the dhikr?" There
is no clarification in the words of the noble Qur'an about it. Therefore,
different views have been expressed to explain it. Some respected
commentators say that these refer to living warriors who come out to
wage Jihad in the way of Allah and who stand in rows after rows, so that
they prevent the aggression of the forces of the false, and even when they
file in readiness for combat, even then, they remain engaged in dhikr,

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tasbih and the recitation of the Qur'an as well.
Some others have said that they mean the performers of prayers who
stand in rows in the Masjid and prevent Satanic thoughts denying access
to them by means of a total concentration on dhikr and the recitation of
the Qur'an (Tafsir Kabir and Qurtubi). Other than these, there are some
explanations that do not bear much congruity with the actual words of
the Qur'an.
But, the Tafsir or explanation which found the widest acceptance with
the majority of commentators was that the reference here is to angels, and
given here are three attributes credited to them:
1. The first attribute is: الصُّفْتِ صَفًّا (those who stand in rows). This
expression comes from the word: J. (saff) and it means 'to align some
group on a straight line' (Qurtubi). Thus, it means precisely as it has been
translated above.
That the angels stand in the formation of rows has also been
mentioned later in this very Surah: ◌َوَإِنَّا لَنَحْنُ الصَّافُون (and We, surely We are
those who stand in rows - 37:165). When are these rows formed? In
answer to that, some respected commentators - such as, Sayyidna lbn
'Abbas, Hasan al-Basri and Qatadah - have said that angels are always
standing in their rows in space awaiting the command of their Lord, and
when it comes, they carry it out (Mazhari). Some others particularize it
with the time of worship, that is, when the angels are engaged in 'ibadah,
dhikr and tasbih (worship, remembrance and glorification of Allah), they
are in a row formation (Tafsir Kabir).
Discipline is desirable in Islam
From this verse, we learn that doing everything in an organized and
disciplined manner and giving due consideration to order and skill in
whatever we do is something expected of us and is certainly liked by Allah
Ta'ala ;. It is obvious that the two objectives of the worship of Allah Ta'ala
and the implementation of His command might have as well been
achieved if the angels, rather than form rows, could have assembled in
the form of a disorganized mob. But, instead of being subjected to
something so haphazard, they were given the taufiq or ability to make
rows. Then, by mentioning this very attribute first out of their good
attributes in this verse, it was pointed out that Allah Ta'ala likes this style

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of propriety very much.
The importance of making rows come straight and right in Salah
So this is not for angels only. Human beings too have been induced to
and bound with the need to make their rows straight and right during
'ibadah'. According to a narration of Sayyidna Jabir Ibn Samurah
se,
the Holy Prophet
said to him and those with him, "Why do you not
align yourself in perfect rows (while offering Salah) as do the angels
before their Lord?" The Sahabah asked, 'How do the angels form their
rows before their Lord?' He said, "They complete the rows and stand
compactly (that is, leave no gap in between the row)." (Tafsir Mazhari)
So many ahadith stressing on the need to make rows complete and
keep them straight in Salah have appeared that they could fill an
independent treatise on the subject. Sayyidna Abu Mas'ud al-Badri
says that the Holy Prophet
would touch our shoulders with his blessed
hand during Salah and say, "Stand straight, do not step ahead or fall
behind, other wise, it will cause dissension to creep up in your hearts."
(Jam' al-Fawa'id, with reference to Muslim and an-Nasa'I, p. 91, v.1)
2. The second attribute of the angels has been described as: 12;01.96
(fazzajirati zajran: those who prevent firmly). This word has been derived
from j (zajr) which means to hold in check, block, prevent or restrain,
also to drive back, repel or reprimand. Maulana Thanavi has translated it
in the sense of those who place an impregnable check - which
comprehends every possible sense of the word. Now, what is that against
which the angels place their check? In view of the context of the Holy
Qur'an, most commentators have answered it by saying that the
enforcing of check at this place means the act of angels through which
they stop the satans from reaching the higher levels, and a detailed
description of which is going to appear a little later in the Qur'an itself.
3. The third attribute is: ' cause (fattaliati dhikran) that is, these
angels are those who recite the 'dhikr'. The core sense of 'dhikr' is 'word
of good counsel' as well as 'the remembrance of Allah.' In the first
instance, it would mean that these angels are those who recite everything
Allah Ta'ala has revealed as word of good counsel through Scriptures.
And this recitation could be as a means of earning barakah and also as an
act of "ibadah'. Then, it is also possible that it means the angels who

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bring wahy (revelation) to the prophets, since they recite these Scriptures
carrying good counsel before the prophets Je and thus they convey
the message of Allah to them. And in the second instance, if 'dhikr' were
to be taken to mean the remembrance of Allah, then, it would mean that
they keep busy reciting those words, words that prove their commitment
to the glory and sanctity of Allah.
At this place, by mentioning these three attributes of angels, the noble
Qur'an has put together all essential qualities of ideal servitude. To sum
up: (1) Stand in perfect linear formation for "ibadah', (2) preventing
rebellious forces from disobedience to Allah and (3) to recite the good
counsel and commandments of Allah in person as well as to communicate
to others. It is obvious that no act of servitude can remain devoid of these
three departments. Hence, the sense of all four verse (37:1-4) turns out to
be: 'By the angels who imbibe in them all ideal attributes of servitude,
your true Lord is but One.'
Why has the statement been sworn by the angels?
The reason why angels have been sworn by in the Surah particularly
- as already submitted - lies in the central theme of this Surah. It aims at
refuting the peculiar kind of shirk (ascribing of partners in the pure
divinity of Allah) based on which the people of Makkah used to call angels
the daughters of Allah. Accordingly, at the very beginning of the Surah,
by swearing in the name of the angels, described there were their unique
attributes that demonstrated their perfect servitude. In other words, the
sense is that should you ponder over these angelic attributes of servitude,
they will themselves become a witness before you that their relationship
with Allah Ta'ala is not that of a father and daughter, instead, it is that of
servants and the Master.
Injunctions about sworn statement of Allah Ta'ala: Three
questions and their answers
In the noble Qur'an, there are statement in which Allah Ta'ala has
sworn in various ways in order to lay emphasis on many matters of
principles relating to faith and its articles. At some places, it is that of His
own Being while, at other places, it is that of particular things out of what
He has created. This raises many questions. Therefore, it has become a
detailed issue in the science of the Tafsir (exegesis) of the noble Qur'an.
Hafiz Ibn Qaiyyim has written a regular book on the subject entitled

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at-Tibyan fi Aqsam-il- Qur'an. 'Allamah as-Suyuti has, in his فى احكام القرآن
book olay al-Itqan on the principle of Tafsir has discussed it in details in
the sixty-seventh category of discussions. Some necessary components are
being given here:
Question One: When Allah Ta'ala makes a sworn statement, a
question naturally arises: Is it not that Allah Ta'ala is the most need free
of all? Why would he need to strengthen His statement with an oath in
order to make someone believe?
Abulqasim al-Qushairi has answered to this question by saying that
Allah needs not to swear before anyone, but His compassion towards His
servants invited Him to do so in the hope that they, after hearing such a
sworn statement made by Allah Ta'ala, may tend to accept the truth and
save themselves from the punishment. When an Arab bedouin heard the
verse ◌ٌّوَفِى السَّمَآءِ رِزْقُكُمُ وَمَا تُوُعَدُوْنَ. فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَق (And in heaven is your
provision, and that you are promised, it is surely true as that you have
speech - 51:22-23) where Allah Ta'ala has sworn by 'the Lord of the
heavens and the earth', he remarked, "Who has annoyed the Almighty to
make Him swear an oath?"
In short, as said earlier, this is something necessitated by Divine
compassion for His creation. Is it not that we have with us a recognized
method of settling disagreements and differences? A witness is presented
to support a claim. If there is no witness, a sworn statement is offered.
Similarly, Allah Ta'ala has elected to go by this familiar way of human
beings in their interest. On occasions, He has laid stress on the subject by
using the word: شَهَادَت (witness) as in:َشَهِدَ اللَّهُ أَنَّه لا إلهَ إلَّا هُو (Allah bears
witness that there is no god but He - And [so do] the angels and the men
of knowledge - 'Al-'Imran, 3:18). Then, there are occasions when words of
oath have been used as in:ٌّإِى وَرَبِّىِّ ◌ِنَّهُ لَحَق (Yes, by my Lord, it is true -
Yunus, 10:53).
Question Two: When it comes to taking an oath, it is usually done in
the name of someone comparatively higher, bigger or more significant.
But, how is it that Allah Ta'ala has sworn by things in His creation that
are inferior to Him in all conceivable respects?
It can be answered by saying that there simply is, nor can there be,
any being or entity greater than Allah Ta'ala. When so, it is obvious that

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the oath of Allah Ta'ala cannot be like that of the common creation.
Therefore, on occasions, Allah subhanahu wa Ta'ala has sworn by His
own pristine Being as in: [5]; ) (Yes, by my Lord - 10:53). Then, there are
seven places in the Qur'an where oaths are sworn by Allah Himself. Then
there are other places where oaths are sworn by Divine acts or attributes
وَالسَّمَآءِ وَمَا بَنْهَا، وَالْأَرْضِ وَمَا طَخِيهَا، وَنَفْسٍ وَّمَا سَوْهَا :and the Qur'an itself, for example
(And by the sky, and One who built it, and by the earth, and the One
who spread it, and by the soul, and who made it well - ash-Shams, 91:5-7).
And most of such oaths relate to the objects of creation that, being the
means of recognition of Allah, do but revert back to Allah Himself as the
ultimate source of all creation. (as mentioned by Ibn-ul- Qayyim)
Out of the things in creation that have been sworn by, at places, the
purpose is to highlight the sublimity of that particular thing, as is the case
with an oath by the blessed life of the Holy Prophet
in the Holy
Qur'an by saying : ◌َلَعَمُرُكَ إِنَّهُمُ لَفِىُ سَكْرَتِهِمُ يَعْمَهُون (By your life [O prophet], they
are wandering blindly in their intoxication [misguidance] - al-Hijr, 15:72).
Ibn Marduwayh reports the saying of Sayyidna 'Abdullah Ibn 'Abbas 4ee
that Allah Ta'ala has not created anyone or anything in this world more
sublime and esteemed than the Holy Prophet @ himself, and it is for this
reason that no oath by the person of any prophet or messenger appears
anywhere in the entire Qur'an. The only such oath being by the blessed
life of the Holy Prophet appears in the verse mentioned here.
وَكِتَاب By the Mount - at-Tur, 52:1) and) وَالطّوُر:Similarly, the two oaths in
ibm (By the Written Book - at-Tur, 52:2) appear there to highlight the
greatness of the two objects sworn by.
And on occasions, a certain created object has been sworn by for the
reason that it yields a lot of benefits as in:وَالتِّينِ وَالزَّيْتُون (By the fig, and the
olive - at-Tin, 95:1). And there are other occasions where some created
object has been sworn by for the reason that its creation is the
manifestation of the great power of Allah Ta'ala, and an important source
of getting to know the Master-Creator of the universe. And in most cases,
the thing sworn by does have some role to play in proving the subject
stressed with the force of an oath. This unveils itself with a little
deliberation wherever it occurs.
Question Three: For human beings in general, the well-known rule
of the Shari'ah is that swearing by anyone other than Allah Ta'ala is not

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permissible. This poses a question: Is it not that the statements sworn by
Allah Ta'ala in the name of His own created objects go on to prove that a
statement sworn in the name of someone other than Allah will also
become permissible for others as well? This has been answered by Hasan
al-Başri by saying:
إِنَّ اللهَ يقسم بما شاء من خلقه وليس لاحد ان يقسم الّا بالله
(رواه ابن ابى حاتم از مظهرى)
Surely, Allah Ta'ala has the right to swear by whatever of His
creation He wills, but it is not for anyone else to swear by
anyone other than Allah (reported by Ibn Abi Hatim, as in
Mazharī).
Here, the core sense is that taking one's own self on the analogy of the
most-exalted Allah is wrong and false. Once the Divine Law has
prohibited swearing by anyone other than Allah in the case of human
beings at large, any effort to counter argue on the basis of what He elects
to do on His own, simply cannot be anything but false.
Explanation of verses
Turning to the explanation of the verses cited above, we see that the
statement: معبود برحق (Verily, your God is but One - 4) has been placed at
the end of the first three verses in which oaths by angels are sworn.
Though, during the course of these oaths, mentioned therein are
particular attributes of angels that, if deliberated upon even in a modest
measure, would turn out to be nothing short of initial proofs of the belief
in Tauhid, the Oneness of Allah. But , in the six verses that follow next, a
standing proof of Tauhid has also been supplied.
It was said: ◌ِرَبُّ السَّمْوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِق (the Lord of the heavens
and the earth and what is between them, and Lord of the points of the
sunrise. - 37:5). Now, a Being to whom goes the credit of having created
and sustained such a mind-boggling range of creations has to be the One
most deserving of ownership. And this entire universe is a positive proof
of His existence and Oneness. The word: 3,La Ji (al-mashariq) as used
here is the plural form of jas mashriq or East. Since, the sun rises from a
new point every day of the year, therefore, its orientations in the East are
many, and it is on this basis that the plural form has been employed here.
In the next verse, it was said : ◌ِإِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِيْنَةِ الْكُوَاكِب (Verily, We

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have decorated the nearest sky with an adornment, the stars, - 37:6).
Here, the expression: Qui.Lasi (as-sama'ud-dunya: the nearest sky)
means the closest sky. The sense is that Allah Ta'ala has made this sky
closest to the world look good through the glittering presence of stars.
Now, it is not necessary that these stars are located precisely within the
sky. In fact, even if they are detached from it, even then, should they be
looked at from the earth, they appear to be on the sky - and keep
imparting a glow to it. What is being said here is no more but that this
star spangled sky is an open proof of the fact that it did not come into
existence on its own, instead, it has been created by its creator. And why
a Being that can bring such enormous things into existence would need
any partner and sharer in His creation? In addition to that, when even
the disbelievers find it a settled matter that Allah Ta'ala is the creator of
all heavenly bodies, would it not be injustice that, despite His being the
Creator and Master, someone or something else be taken as the object of
worship? As for the problem of stars being part of the sky or being
separate from it in the light of the Qur'an as well as that of the coherence
of astronomy with the noble Qur'an, these have been taken up in detail in
the commentary on Surah al-Hijr (Ma'ariful-Qur'an, Volume V, Verses 15:16,
page 302)
وَحِفْظًا مِّنْ كُلِّ شَيْظنٍ مَّارِدٍ (إلى قوله تعالى) فَأَتْبَعَه":(10-37:7) ,In the last four verses
Cif Ci and [have made them] a security against every rebellious
shaitan [satan]. They cannot listen to the Upper Realm and are hit from
every side, to be driven off, and for them there is a lasting punishment,
(however, if one snatches a little bit, he is pursued by a bright flame -
37:10). It has been said that stars have yet another benefit besides being a
decoration of the sky. Through these, wicked Satans are restrained from
approaching the higher levels to eavesdrop. They do that to gather
whatever news of the unseen they can gather by reaching the fringes of
the sky. But, they are denied the opportunity to listen to what angels say
to each other. If some Satan picks up even a part of their conversation,
and tries to decamp with it, he is hit by a blazing flame, so that he
remains unable to pass on this information to his devotees among
soothsayers in the world. It is this blazing flame that has been called:
.(shihab thaqib: meteor) شِهَابُ ثَاقِب
Some details about meteors have appeared in Surah al-Hijr

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(Ma'āriful-Qur'an, volume V. 15:17,18, pages 303-305). At this place, it should be
borne in mind that early Greek scientists believed in meteors being
terrestrial substance that rose up with vapors and would burn up when it
reached the fire zone. But, the words of the Qur'an, as they appear here,
seem to suggest that a meteor is not some terrestrial substance, rather, is
something generated only in the upper atmosphere. At this stage, earlier
commentators have been saying all along that the Greek assumption
about meteors - that it was some terrestrial substance - was no more than
a conjecture. Therefore, this cannot be used to raise an objection against
the Qur'an. As for the other possibility - that some terrestrial substance
rises up and ignites itself in the upper atmosphere - that too offers no
contradiction with the Qur'an.
But, once we are in the age of modern scientific discoveries, the
question has been put to rest. Astronomers tell us that meteors (shihab
thaqib) are small pieces from countless stars, generally of the size of large
bricks. They stay in space. One of their groups is known as 'asadiyyah',
(Leo, or Lion, out of the signs of Zodiac). It keeps revolving around the
sun on its path through the imaginary belt in the heavens. One orbit by it
is completed in thirty-three years. Light is emitted in these pieces because
of their speed and abrasion against heavenly bodies. These pieces fall
mostly during the nights of August 10 and November 27. Then, during
the nights of April 20, October 18 and November 28, and on the nights of
December 6, 9 and 13, their fallings tapers off. ( Tafsir al-Jawahir by Tantawi,
page 15, volume 8).
This investigative approach of modern science corresponds to the
Qur'anic description. Yes, as for people who take the phenomena of satans
being hit by meteors beyond conception, the late Tantawi has offered a
good advice for them in his Tafsir al-Jawahir. He has said:
"Our forebears and scholars also took it with a heavy heart that
the noble Qur'an would say something counter to contemporary
astronomy of their time. But, the commentators of the Qur'an
did not compromise their position. They did not agree to accept
their thinking and surrender the position of the Qur'an. Instead
of doing something like that, they bypassed their philosophical
assumptions and continued to stay with the Qur'an. After the
passage of some time, it became automatically established that
the early Greeks were wrong in their assumptions. Now, if we

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were to acknowledge that these stars hit, hurt and burn satans,
what is there to stop us from doing so? Thus, here we are in our
time embracing this statement of the Qur'an as true. And we
are faithfully waiting for the future (when science will also
confirm it)." - al-Jawahir, page 14, volume 8.
The Real Objective
At this place, by mentioning the skies, the stars and the meteors, two
objectives have been achieved. The first real objective is to assert the
Oneness of Allah who has, all by Himself, created and managed a
universal system so magnificent and, therefore, He alone is worthy of
being worshipped as well. Then, there is the second objective whereby the
false notion of those who take satans as their objects of worship has been
refuted by telling them that they are the most accursed of the creation,
and have nothing to do with the supreme station of godhead.
In addition to that, also refuted here is the objection of those who used
to degrade the Divine revelation (wahy) sent to the Holy Prophet
as
the predictions of the soothsayers. These verses clearly indicate that the
noble Qur'an rejects the soothsayers for the sum-total of their information
is what they receive through the satans. And the Qur'an says that the
satans do not have access to the higher echelons. They cannot bring back
the true information out of what remains in the realm of the Unseen
(alghayb). When the Qur'an states this as its creed relating to
soothsaying, how can it become soothsaying as such? Thus, these verses
carry clear hints to the subject of Allah's Oneness and the veracity of the
mission of the prophet. Later on, through the example of these very
cosmic creations, the belief in the Hereafter has been proved.
Verses 11 - 18
فَاسْتَفْتِهِمُ اَهُمُ اَشَدُّ خَلْقًا آَمُ مَّنْ خَلَقْنَاء إِنَّا خَلَقْتُهُمُ مِّنُ طِيٍْ
لَِّبٍ ﴿١١﴾ بَلْ عَجِبْتَ وَيَسُخَرُونَ ﴿١٢﴾ وَإِذَا ذُُّوا لَا يَذْكُرُونَ
﴿١٣°﴾ وَإِذَا رَأَوْا آيَةً يَّسْتَسُخِرُونَ ﴿٤﴾ وَقَالُوا إِنْ هَذَا إِلَّ سِحُرٌ
مُبِيْنٌ ﴿١٥)﴾ ،َ إِذَا مِتْنَا وَكُنَّا تُرَابًا وَّ عِظَامًا ءَ إِنَّا لَمَبْعُوْنُوْنَ ﴿١٦﴾
أَوَ ابَآؤُنَا الَّوَّلُونَ ﴿١٧﴾ قُلْ نَعَمْ وَأَنْتُمُ دَاخِرُونَ ﴿١٨﴾

430
Sūrah Aş-Şaffat : 37 : 11 - 18
Now ask them, "Are they stronger in the formation of
their bodies, or those (other beings) We have created?"
Certainly, We did create them from sticky clay. [11] But
you wonder (at their denial), and they mock (at the idea
of an Hereafter). [12] And when any advice is given to
them, they pay no heed to it. [13] And when they see a
sign, they make fun of it, [14] and say, "This is nothing
but an open magic. [15] Is it when we have died and
become dust and bones, that we shall be raised again,
[16] and even our fathers of a foretime?" [17] Say, "Yes -
and you shall be disgraced (too)!" [18]
Commentary
After having proved the belief in the Oneness of Allah, described in
the present eight verses is the belief in the 'Akhirah or Hereafter along
with an answer to doubts entertained by disbelievers about it. First of all,
a rational proof has been given in support of the possibility of human
resurrection in the very initial verse cited above. In gist, it refers to the
huge heavenly bodies of the universe mentioned in previous verses, and
points out to the obvious weakness of human beings as compared to them.
Now when disbelievers do recognize that such great objects of creation as
angels, Moon, stars, Sun and the meteors, were created by Allah Ta'ala
through His infinite power, how could it become difficult for Him to make
a weak creation like human beings die and then come alive once again? It
is being said that the way they were fashioned in the beginning with
sticky clay followed by a blowing of spirit in them, similarly, when they
will have died and become dust, even then, Allah Ta'ala will give them
life once again.
As for the statement: (Certainly, We did create them from sticky clay -
37:11), either it means that their forefather, Sayyidna Adam Seal, was
created with clay, or it is also possible that it means every human being.
Therefore, if seen with a little deliberation, water-based clay is the essence
of every human being cyclically. Human creation is from sperm, sperm
from blood and blood from food. The essence of food, no matter in which
form, is vegetation and vegetation comes from the combination of clay and
water.
Anyway, the first verse (11) provides a rational proof of the belief in
the 'Akhirah or Hereafter. This has been posed in the form of a question
beamed right at them: Who is more difficult in the process of creation?

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Surah Aş-Şaffat : 37 : 11 - 18
You? Or, are the many objects of creation We have mentioned more
difficult to create? Therefore, no elaborate explanation was considered
necessary. It was deemed sufficient to allude to it through a hint by
saying - 'Certainly, We did create them with sticky clay.'
After that, in the five verses that follow it, described there is the
reaction the disbelievers show on hearing the proofs in support of the
Hereafter. The proofs of the belief in the Hereafter presented before
disbelievers were of two kinds: (1) Rational proofs as given in the first
verse. (2) Reported proofs, that is, they were shown miracles in support of
the veracity of the mission of the Holy Prophet & as prophet and
messenger of Allah asserting that he was, as such, from Allah and a
prophet of Allah can never lie. He receives the authority of what he says
from the heavens. And when he is telling us that the last day of Qiyamah
will come, there will be a Resurrection and human beings will account for
their deeds, then, this information given by him is definitely true, and it
must be accepted as true.
As for the reaction of disbelievers on rational proofs, it was said: J.
But you wonder [at their denial], and they) عَجْبُتَ وَيَسُخَرُوُنَ. وَإِذَا ذُكِرُوا لَا يَذْكُرُوُنَ
mock [at the idea of an Hereafter]. And when any advice is given to them,
they pay no heed to it. - 12,13). Given here first is the stance of the Holy
Prophet :
who wonders as to how could these people, after having such
clear proofs before them, still remain reluctant to accept the truth while
these people, on the contrary, indulge in making fun of the proofs and
beliefs presented by him before them. In fact, no amount of advice and
counsel given to them works. They are just averse to any understanding.
As for reported proofs, their reaction is:َوَإِذَ رَأَوُا آيَةٌ يُسْتَسُخِرُون (And when
they see a sign, they make a fun of it - 37:14). It means if they see a
miracle that confirms the veracity of his prophethood, and the belief in
'Akhirah ultimately, they ridicule even something so serious and dismiss it
by saying that it was nothing but clear magic. Why would they so scoff
and jeer? Did they have some basis, some argument in support?
They did and it was: ◌َءَ إِذَا مِتْنَا وَكُنَّا تُرَابًا وَّعِظَامًا ءَ إِنَّا لَمَبْعُوْتُوْنَ آَوَابَآؤُنَا الْأَوَّلُون (Is it
when we have died and become dust and bones, that we shall be raised
again, and even our fathers of a foretime?"- 16,17). In other words, the
problem of comprehension that confronted them was as to how in the

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Surah Aş-Şaffat : 37 : 11 - 18
world could they - once they and their forefathers had become dust and
bones - be brought back to life all over again. They were really not willing
to admit any proof in this matter, neither that of reason nor that of
miracle. Allah Ta'ala has chosen to answer their question in a single
sentence at the end in the words: ◌َقُلُ نَعَمُ وَاَنْتُمُ دَاخِرُون (Say, "Yes - and you
shall be disgraced (too)!" - 37:18)
Outwardly, this is a dismissive answer, as is usually given to rigid
people. But, a little deliberation would reveal that it happens to be a
full-fledged argument as well. Imam Razi has explained it in Tafsir Kabir.
He says: By the rational proof of resurrection given earlier, it already
stands established that the rising of human beings once again after death
is not something impossible. Then, the rule is that the physical happening
of anything rationally possible can be proved on the authority of the
statement of someone who is harbinger of nothing but the truth. So, once
this much is settled that rising again is possible, then, should some true
prophet of Allah simply say thereafter: 'Yes, you shall definitely rise
again," this will be an absolute proof that the said event is bound to
happen.
The proof of the miracles of the Holy Prophet
The word: آية ('ayatan) in verse 14: ◌ًوَإِذَا رَأَوُا آيَة (And when they see a
sign) literally means 'sign' and at this place it means 'miracle." Hence, this
verse proves that Allah Ta'ala had given to the Holy Prophet
some
other miracles as well in addition to that of the noble Qur'an - which
refutes those who take the miracles of the Holy Prophet
as effects of
physical causes, and thereby claim that no miracle, other than that of the
Qur'an, was shown at the blessed hands of the Holy Prophet .
In this verse (14), Allah Ta'ala has clearly said: ◌َوَإِذَا رَأَوُا آيَةٌ يَّسُتَسُخِرُون (And
when they see a sign, they make fun of it). Some people who deny
miracles say that, at this place, the word: al ('ayat) does not mean
('mu'jizah) or miracle, instead, it means rational arguments. But, this
approach is patently wrong in view of what is said in the next verse that
follows immediately :ٌوَقَالُوا إِنْ هذَا الَّ سِحْرٌ مُّبِين (and they say, "this is nothing
but an open magic - 37:15). It is obvious that declaring an evidence and
argument to be open magic does not make any sense. They could have
said something like this only when they had seen a miracle.
Some deniers of miracles also say that the word: al ('ayat) means ayat

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Surah Aş-Şaffat : 37 : 19 - 26
or verses of the Qur'an, as it is these verses that the disbelievers declare
as magic. But, the word: 1,l (ra aw: they see) of the noble Qur'an is flatly
contradicting this assertion. The verses of the Qur'an were not seen.
Instead, they were heard. Hence, wherever Qur'anic verses have been
mentioned in the noble Qur'an, the words used there are those of hearing,
not of seeing. And place after place in the Qur'an, the word: 4] ('ayat) has
appeared in the sense of mu'jizah or miracle. For instance, while reporting
the demand of the Pharaoh from Sayyidna Musa Meal it was said:
إِنْ كُنْتَ جِئْتَ بِيَةٍ فَأْتِ بِهَآ إِنْ كُنْتَ مِنَ الصَّادِقِيْنَ
If you have come with a sign bring it out, if you are one of the
truthful (7:106).
In response, Sayyidna Musa des had shown the miracle of his staff
turning into a serpent. As for the verses of the Qur'an where it has been
mentioned that the Holy Prophet
did not accede to their demand for a
miracle, the fact is that miracles had been repeatedly shown thereby, but
they used to ask for an ever-new miracle of their choice almost everyday.
It was in response to such demands for miracles that they were turned
down. It was done for the reason that a prophet of Allah shows miracles
at the will and command of Allah Ta'ala. If anyone still refuses to accept
the true message conveyed by him, then, coming up with a new miracle
everyday is counter to the dignity of the prophet, as well as counter to the
will of Allah Ta'ala.
In addition to that, it has been the customary practice of Allah Ta'ala
that, once some people were granted the miracle they had asked for - and
they still failed to believe - then, they were destroyed through a mass
punishment. But, in view of the intended survival of the community of
the Holy Prophet &g and with the objective of keeping it safe from any
mass punishment, no such miracle on demand was shown before it.
Verses 19 - 26
فَإِنَّمَا هِىَ زَجُرَةٌ وَاحِدَةٌ فَإِذَاهُمْ يَنْظُرُونَ ﴿١٩﴾ وَقَالُوا يَوَيُلَنَا هَذَا
يَوْمُ الدِّيْنِ ﴿٢٠﴾ هذَا يَوْمُ الْفَصُلِ الَّذِىُ كُنْتُمُ بِهِ تُكَذِّبُونَ ﴿٢﴾
أُحْشُرُوا الَّذِيْنَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ ﴿٢٢﴾ مِنْ

434
Sūrah Aş-Şaffat : 37 : 19 - 26
دُونِ اللّهِ فَاهُذُوُهُمُ إِلَى صِرَاطِ الْجَحِيُمِ ﴿٢٣﴾ وَقِفُوُهُمُ إِنَّهُمْ
مَّسْتُوُلُونَ ﴿٢٤) مَالَكُمْ لَا تَنَاصَرُوْنَ ﴿٢٥) بَلُ هُمُ الْيَوْمَ
مُسْتَسُلِمُونَ ﴿٢٦)
So, it will be only a single (castigating) Call, and all of a
sudden they will begin to see. [19] And they will be
saying, "Woe to us; this is the Day of Retribution." [20]
(It will be said to them,) This is the Day of Judgment
that you used to deny. [21] Muster all those who were
unjust, and their fellows, and whatever they used to
worship [22] other than Allah, and show them the way
to Jahannam, [23] and make them stop (for a while) -
they are to be questioned: [24]" What has happened to
you that you do not help each other?" [25] On the
contrary, all of them today are totally submissive . [26]
Commentary
After having shown the possibility and proof of 'Akhirah or Hereafter,
Allah Ta'ala has described some events relating to Resurrection in these
verses.
Given in the first verse (19) is the mode in which the dead will rise
again. It was said: ◌ٌفَإِنَّمَا هِىَ زَجُرَةٌ وَاحِدَة (So, it will be only a single [castigating]
Call and all of a sudden they will begin to see - 37:19). The word: 82)
(Zajrah) is a noun derived from32; (zajr), and it is used to carry many
meanings in the Arabic language. Out of these, one meaning is: "To utter
such sounds which, when heard by cattle, would motivate them to rise
and get moving.' Here, it means the second Sur (Horn or Trumpet) that
will be blown by the angel, Sayyidna Israfil & A. Hence, it has been
expressed as 'zajrah' for the reason that the way some sounds are
produced to prompt cattle to rise and get moving, very similarly, this Sur
will be blown to make the dead rise. (Tafsir al-Qurtubi)
Though Allah Ta'ala is, in His infinite power, inherently capable of
making the dead rise again without having the Sur blown, yet this Sur
will be blown in order to highlight the awe of the Resurrection (Tafsir
Kabir). Its effect on the disbelievers has been identified as: ◌َفَإِذَاهُمْ يَنْظُرُون (and
all of a sudden they will begin to see - 37:19), that is, the way they could
see in the mortal world, in the same way, they would be able to see there.

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Surah Aş-Şaffat : 37 : 27 - 40
Some other commentators have explained it by saying that, overtaken by
wonder, they will start looking at each other. (Qurtubi)
In verse 22, it was said :ْأُحْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُم (Muster all those who
were unjust, and their fellows). Here, the text has used the word: Lji
(azwaj) for cohorts, fellow travelers,or people of the same persuasion - a
word literally meaning 'pair'. Then, this word is very commonly used in
the sense of spouses. That is why some commentators have said that it
means wives of the Mushriks who were also Mushriks. But, in the sight of
most commentators, the word: aj (azwaj) at this place means nothing
but people of the same persuasion, and it also finds support in a saying of
Sayyidna 'Umar age. Imam al-Baihaqi, 'Abd-ur-Razzaq and others have
reported this saying of Sayyidna 'Umar see under their explanation of
this verse. They have said that the word: jl (azwajuhum) in the text
means 'other people like them.' Thus, (while mustering the unjust),
huddled together there will be the people of the same interest, fornicators
with other fornicators and drunkards with other drunkards. (Ruh-ul-Ma'ani
and Mazharī)
In addition to that, by saying: ◌َوَمَا كَانُوا يَعُبُدُون (and whatever they used to
worship - 37:22), it was expressly laid out that, along with the Mushriks,
all those false objects and entities like idols and satans they used to
worship and equate with Allah as His associates in the life of the world
will all be mustered together - so that, at that time, the helplessness of
these false objects of worship could be demonstrated publicly.
فَاهُدُوُهُمْ إِلَى صِرَاطِ الْجَحِيمِ :After that, a command will go forth to angels
(and show them the way to Jahannam - 37:23). When the angels will take
them away, and reach close to the Bridge of Sirat, they will be
commanded : ◌َقِفُوُهُمُ إِنَّهُمُ مَّسُئُوُلُون (make them stop - they are to be questioned -
37:24). Thereupon, at this place, they will be questioned about their beliefs
and deeds - that have been mentioned in the Qur'an and Hadith at many
places.
Verses 27 - 40
وَأَقْبَلَ بَعْضُهُمُ عَلَى بَعْضٍ يَّتَسَآءَلُونَ ﴿٢٧﴾ قَالُوُآ إِنَّكُمُ كُنْتُمُ
تَأْتُوُنَنَا عَنِ الْيَمِيْنِ ﴿٢٨﴾ قَالُوا بَلُ لَّمُ تَكُونُوا مُؤْمِنِينَ ﴿٢٩﴾ وَمَا

436
Sūrah Aş-Şaffat : 37 : 27 - 40
كَانَ لَنَا عَلَيْكُمُ مِّنُ سُلُظنٍ ◌ٌ بَلُ كُنْتُمُ قَوْمًا طَغِيْنَ ﴿٣٠﴾ فَحَقَّ
عَلَيْنَا قَوْلُ رَبِّنَا تٌ إِنَّ لَذَآئِقُونَ ﴿٣١﴾ فَأَغْوَيُنْكُمُ إِنَّا كُنَّا غُوِيْنَ ﴿٣٢﴾
فَإِنَّهُمُ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُوْنَ ﴿٣٣﴾ إِنَّا كَذَلِكَ نَفْعَلُ
بِالْمُجْرِمِينَ ﴿٣٤﴾ إِنَّهُمُ كَانُوْا إِذَا قِيْلَ لَهُمُ لا إِلهَ إِلَّ اللّهُ
يَسْتَكْبِرُوُنَ ﴿٢٥﴾ وَيَقُوُلُوُنَ آئِنَّا لَتَارِكُوْا الِهَتِنَا لِشَاعِرٍ مَّجُنُون
﴿٣٦ٌ﴾ بَلُ جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِيْنَ ﴿٣٧﴾ إِنَّكُمُ لَذَآ ئِقُوا
الْعَذَابِ الْأَلِيمِ ﴿٤﴾ وَمَا تُجْزَوُنَ إِلَّا مَاكُنْتُمُ تَعُمَلُونَ ﴿٢﴾ إِلَّا
عِبَادَ اللّهِ الْمُخْلَصِيْنَ ﴿٤﴾
And some of them (the followers of their chiefs ) will
turn to others ( the chiefs ), asking questions from one
another. [27] They ( the followers ) will say, "You were
the ones who used to come to (mislead) us forcefully."
[28] They (the chiefs) will say, "On the contrary, you
yourselves were no believers. [29] And we had no
authority over you at all, but you yourselves were a
transgressing people. [30] So, the word of our Lord has
come true against us. Indeed, we have to taste (the
punishment). [31] We did misguide you, ( because ) we
were ourselves erroneous". [32] So, this day, they will be
sharers in the punishment. [33] This is how we deal
with the criminals. [34] They were those to whom when
it was said: 'there is no god but Allah', they waxed
proud, [35] and used to say, "Are we really to leave our
gods because of an insane poet?" [36] No, he has come
with the truth and has confirmed all the messengers (of
Allah). [37] Surely you have to taste the painful
punishment- [38] And you will be recompensed for
nothing but for what you used to do - [39] unlike the
chosen servants of Allah. [40]
Commentary
When the leading elders among disbelievers who had misled their
common adherents appear before their followers on the plains of
resurrection, they would, rather than help each other, start arguing
among themselves. The present verses carry a sampling of the same

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Surah Aş-Şaffat : 37 : 41 - 61
mutual argumentation between the contesting parties as well as the sad
end they will have to face. Two things are noteworthy here:
1. The word : يمين (Yamin) in:ِإِنَّكُمْ كُنْتُمُ تَأْتُونَنَا عَنِ الْيَمِين (You were the ones
who used to come to [mislead] us forcefully .- 37:28) may have several
meanings. One possible meaning of the expression: ◌ِعَنِ الْيَمِين (ani 'l-yamin)
is 'powerfully' or 'forcefully'. The translation given in the text above is
based on this meaning, which seems to be fairly clear and cloudless. In
addition to that, 'yamin' is also used to mean oath. Some commentators
have explained it as: 'you came to us with oaths,' that is, 'you made us
believe on oath that our creed is correct and the teaching of the
messenger of Allah is, God forbid, false.' In terms of the words of the
Qur'an, both these explanations are possible and acceptable comfortably.
2. From verse 33 :َفَإِنَّهُمُ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُون (So, this day, they will be
sharers in the punishment.), we learn that should a certain person invite
someone else to participate in what is impermissible and use his clout to
coax him into sin, then, he will certainly incur the punishment of so
inviting that person to sin. But, a person who accepts his invitation of his
volition and choice, he too cannot be absolved from the sin of his deed. He
cannot appear in the Hereafter and get away by saying that he was made
to go astray by this or that person. Yes, if he has not committed sin by his
volition and choice, instead, has done so under coercion, just to save his
life, then, insha'Allah, it is hoped that he will be forgiven.
Verses 41 - 61
أُولَئِكَ لَهُمْ رِزْقٌ مَّعُلُوُمٌ ﴿٤﴾ فَوَاكِهُ" وَهُمْ مُّكُرَمُونَ ﴿٤٢﴾ فِىُ
جَنْتِ النَّعِيمِ ﴿٤٣) عَلى سُرُرٍ مُتَقِلِيْنَ ﴿٤٤) يُطَافُ عَلَيْهِمْ بِكَأْسٍ
مِّنْ مَّعِيْنٍ ﴿٤٥﴾ بَيْضَآءَ لَذَّةٍ لِلِشْرِبِينَ ﴿٤٦﴾ لَافِيْهَا غَوْلٌ وَّلَا هُمُ
عَنْهَا يُنْزَفُونَ ﴿٤٧﴾ وَعِنْدَ هُمُ قْصِرْتُ الطَّرُفِ عِيْنٌ ﴿٤٨) كَانّهُنَّ
بَيْضٌ مَّكُنُوْنٌ ﴿٤٩﴾ فَقْبَلَ بَعُضُهُمُ عَلَى بَعْضٍ يَّتَسَآءَ لُونَ ﴿ .. ﴾
قَالَ قَائِلٌ مِّنْهُمُ إِنّى كَانَ لِىُ قَرِيْنٌ ﴿﴿﴿ يَّقُوُلُ أَنَّكَ لَمِنَ

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Surah Aş-Şaffat : 37 : 41 - 61
الْمُصَدِّقِينَ ﴿٢﴾َ إِذَا مِتْنَا وَكُنَّا تُرَابًا وَّ عِظَامًا ءَ إِنَّا لَمَدِيُنُونَ ﴿٥٣)
قَالَ هَلْ أَنْتُمْ مُطَّلِعُونَ ﴿٥٤﴾ فَاطَّلَعَ فَرَاهُ فِى سَوَآءِ الْجَحِيمِ ﴿٥٥﴾
قَالَ تَاللُّهِ إِنْ كِدْتَّ لَتُرْدِيْنِ ﴿٥٦﴾ وَلَوْلَا نِعْمَةُ رَبِىُ لَكُنْتُ مِنَ
الْمُحْضَرِينَ ﴿٥٧﴾ أَفَمَا نَحْنُ بِمَيّتِيْنَ ﴿٥٨﴾ إِلَّا مَوْتَتَنَا الْأُوْلِى وَمَا
نَحْنُ بِمُعَذَّبِيْنَ ﴿٥٩﴾ إِنَّ هَذَا لَهُوَ الْفَوُزُ الْعَظِيُمُ ﴿٦٠) لِمِثْلٍ هذَا
فَلْيَعْمَلِ الْعِمِلُونَ ﴿٦١﴾
Those are the people for whom there is a known
provision, {41] the fruits; and they will be honored [42]
in Gardens of Bliss [43] facing each other on couches.
[44] They will be served with a cup from a flowing drink,
[45] white, delicious for those who drink. [46] There will
be no headache therein, nor will they be intoxicated
with it, [47] and by their side there will be females
restricting their gazes (to their husbands), having
pretty big eyes, [48] as if they were eggs hidden (under
feathers protected from pollution). [49] Then they will
turn to each other asking questions mutually, [50] A
speaker from them will say, " I had a companion [51]
who used to say (to me), 'Are you one of those who
believe? [52] Is it when we have died and become dust
and bones? Is it true that we are going to be
recompensed [for our deeds]?" [53] He (the speaker) will
say (to other people in Paradise) "Would you like to
have a look ( to Jahannam to find out what happened to
that companion of mine)?" [54] So he looked - and he saw
him in the middle of Jahannam. [55] He said, "By Allah,
you were going almost to ruin me. But for the favour of
my Lord, I would have been among those produced for
punishment." [57] (Then the speaker will address the
other people of Paradise in delight and wonder, saying,
"Are we not then to die anymore [58] beyond our first
death, nor are we going to be punished? [59] This is,
indeed, the great success. [60] For this kind (of
achievement), all workers must work. [61]
Commentary
After having described the condition of the people of Jahannam
(Hell), the verses cited above have mentioned the condition of the people