لطفا منتظر باشید ...
Part 54
Sura Buruj 85:10-16
10. "Surely (as for) those who
persecute (or draw into temptation) believing men and believing women, yet
repent not, for them is the punishment of Hell and for them is the punishment
of the Burning Fire."
11. "Surely (as for) those who believe and
do good deeds, for them are Gardens underneath which rivers flow, that is the
great salvation, (the fulfillment of all desires),"
12. "Surely the Grip of thy Lord is
severe."
13. "It is He Who creates (everything)
from the very beginning and causes to return,"
14. "And He is All-forgiving,
All-loving,"
15. "Lord of the 'Arsh (Throne), the
Glorious,"
16. The Doer of whatever He wills."
Commentary:
Allah's
Punishment for the Persecutors.
After
describing, in the former verses, the terrible persecutions carried out by some
past generations who burnt the resisting believers, in the following verses it
points to the grievous punishment of Allah, for them, in contrast with the
great rewards for the believers.
The warning
is quite clear:
"Surely (as for) these who persecute
(or draw into temptation) believing men and believing women, yet repent not,
for them is the punishment of Hell and for them is the punishment of the
Burning Fire."
The term
/fatanu/ is derived from /fatn/ which originally means 'to try or prove' (as
gold in the fire to ascertain its purity), then the term is used in the sense
of examination and persecution (by burning) or both. It is also used with the
meaning of either punishment or leading into temptation. In this verse, it is
used with the meaning of 'punishment and penalty', similar to Sura
Zariyat. No. 51, verses 13-14 which say: "(It will be) a Day when
they will be tried (and tested) over the Fire!" "Taste ye your trial! this is
what ye used to ask to be hastened!".
The words 'yet
repent not', in the verse, shows that it is possible for the persecutors to
repent, and this signifies the highest Mercy of Allah to the sinners. In the
meantime, it warns the pagans of Mecca to leave off with the persecuting of the
believers and return to the way of Allah before it is too late.
In
principal, the Qur'an does not close the door of repentance on anyone. Then, it
can be understood that the settlement of the painful punishments are for the
improvement of the sinners and returning them to the way of Allah as a
consequence.
It is
noteworthy that there are two kinds of distinguishing chastisements, mentioned
in the verse for the persecutors: the first is 'the punishment of Hell',
and the second is 'the punishment of the Blazing Fire'. The case is,
perhaps, for the reason that there are many kinds of punishment in Hell, one of
which is 'the Blazing Fire' and it is especially mentioned for those
persecutors who burnt the believers of Mecca with fire and should be punished
with Fire on That Day. But, how different these two kinds of fire are!
Some
commentators have cited that 'the punishment of Hell' is for their 'disbelieving'
and 'the punishment of the Blazing Fire' is for their deeds of
persecuting others.
Then, paying
attention to the rewards of the Righteous, it says: "Surely (as for) those
who believe and do good deeds, for them are Gardens underneath which rivers
flow, that is the great salvation, (the fulfillment of all desires).".
What a great
Salvation! What can be better or higher than being the Nearest to Allah,
honourably, in the midst of the Gardens of Bliss, the Etemal blessings? But, it
should be noted that the essential means of obtaining this 'great Salvation'
is 'Belief and doing good deeds'.
The phrase /
'amal-us-salihat/ 'do good-deeds' denotes that a mere good action, or a
few of them done temporarily, are not enough, but good deeds must be done
continuously by the believers.
The term
/thalika/ 'that', in Arabic, is generally used for pointing to something
or someone that is in the distance. But, here it is used to show importance and
highness, then it means that their 'great Salvation' is so important and
high that imagination cannot touch it. Then, threatening the pagans once more,
it says: "Surely the Grip of the Lord is severe."
So, it
emphasizes that one should not think that there is no Hereafter and that one
does not return to life again. Nay, it says:
"It is He Who creates (everything) from
the very beginning, and causes it to return".
The term
/bataŝa/ means 'to take or seize by force' and since this action is
the cause of punishment, then it is used in the sense of 'chastisement'.
The term
/rabbika/ 'your Lord' is for soothing the Prophet (p.b.u.h.) and
is an emphasis on Allah's support for him.
It is
noteworthy to mention that there are five emphases concentrated on here:
1. The term /bataŝa/, meaning 'to
take by force', contains the connotation of severity.
2. A noun-phrase is usually used for
emphasis.
3. The term /ŝadid/ 'severe',
itself.
4. The word /inna/ 'surely'.
5. The Arabic letter 'lam' ( L ), used in
cases like this, is also used for emphasis, here.
Therefore,
the Holy Qur'an threatens them precisely about the punishment. And the
sentence: "It is He Who creates (everytking) from the very beginning, and
causes it to return" is an evidence for the Resurrection which can be
counted as another emphasis, added to the above ones.
Then, five
qualities of the divine attributes are mentioned. It says:
"And He is All-forgiving, All-loving,"
"Lord of the Throne, the Glorious,"
"The Doer of whatever He wills."
The terms /
qafur / (All-forgiving), and /wadud/ (All-loving) both are 'of the utmost
amplification' which refer to the extreme forgiveness and love of Allah: He
is 'forgiving' of the sins of those sinners who repent, and is 'Loving'
to the servants who are good-doers.
In fact,
these divine attributes are mentioned to be added to the threats given in the
former verses to illustrate the fact that the sinners can repent and be forgiven
because, while Allah is strict in punishment, He is 'All-forgiving' and 'All-loving'.
The term /
wadud / has the sense of being in the subjective case, which fits the other
attribute, i.e. 'All-forgiving'.
The third
attribute is /zul-'arŝ/ 'Lord of the Throne ('Arsh)'. And 'Arsh,
which means 'Royal throne', in such cases, refers metaphorically to
power and Sovereignty. This touches on the fact that the rulership of all
creatures is His, and Allah's Will is, itself, the Word and the Deed.
There is no interval between them. No circumstance whatever can come between His
Will and the execution thereof. Therefore, it is quite easy for Him to call
the dead to life, again, and punish the persecutors and the oppressors.
The term /
majid/ is derived from / majd/ which means 'to excel in glory' which is
used only for Allahas a quality.
The
association of these five Divine attributes are clear, because Allah is
All-forgiving and All-loving under the absolute Power (Omnipotence),
Graciousness and with His Will so that nothing can stop Him, no one is able to
confront Him, nor does His Will fade.
