Al-Ṣāffāt
Makkan Period
In the name of Allah, the Most Merciful, the Most Compassionate
[1] By those who range themselves in rows; [2] by those who reprove severely, [3] and those who recite the Exhortation;1 [4] surely your God is One, [5] the Lord of the heavens and the earth and of whatever lies between the two, the Lord of the Easts.2
[6] We have adorned the lower heaven3 with the adornment of the stars [7] and have protected it from every rebellious satan. [8] These satans cannot listen to what transpires in the High Council4 for they are pelted away from every side [9] and are repelled. Theirs is an unceasing chastisement. [10] And if any is able to snatch a fragment, he is pursued by a piercing flame.
[11] So ask them (that is, human beings): “Were they harder to create than the objects We created?” We created them from sticky clay. [12] You marvel (at the wondrous creations of Allah) and they scoff at it, [13] and when they are admonished, they pay no heed; [14] and if they see any Sign, they laugh it away [15] and say: “This is nothing but plain sorcery. [16] Is it ever possible that after we die and are reduced to dust and (a skeleton of) bones, we will be raised to life? [17] And so also shall our forefathers of yore be raised to life?” [18] Tell them: “Yes; and you are utterly helpless (against Allah).”
[19] There will be a single stern rebuff and lo, they will be observing with their own eyes (all that they had been warned against). [20] They will then say: “Woe for us. This is the Day of Judgement.” [21] “Yes, this is the Day of Final Decision that you used to deny as a lie.”5
[22] (Then will the command be given): “Muster all the wrong-doers and their spouses and the deities6 whom they used to serve [23] apart from Allah, and direct them to the path of Hell, [24] and detain them there; they will be called to account. [25] How is it that you are not helping one another? [26] Indeed, today they are surrendering themselves completely.” [27] They will then turn towards each other (and start wrangling). [28] (The followers will say to their leaders): “You used to come to us from the right hand.”7 [29] They will say: “Nay, you yourselves were not the ones who would believe. [30] We had no power over you. You were a rebellious people, [31] and so we became deserving of the Word of our Lord that we shall be made to suffer chastisement. [32] So we led you astray; we ourselves were strayed.”
[33] On that Day, they will all share the chastisement. [34] Thus do We treat the culprits. [35] Whenever it was said to them: “There is no true deity apart from Allah,” they waxed proud [36] and said: “Shall we forsake our deities for the sake of a distracted poet?” [37] (They say so although) he brought the Truth and confirmed the veracity of the Messengers. [38] (They will be told): “You shall taste the grievous chastisement. [39] You will only be recompensed according to your deeds.”
[40] But Allah’s chosen servants (shall be spared this woeful end). [41] For them awaits a known provision, [42] a variety of delicious fruits; and they shall be honoured [43] in the Gardens of Bliss. [44] They will be seated upon couches set face to face; [45] a cup filled with wine from its springs, will be passed around to them; [46] white, sparkling (wine), a delight to the drinkers. [47] There will neither be any harm in it for their body nor will it intoxicate their mind. [48] Theirs shall be wide-eyed maidens with bashful, restrained glances, [49] so delicate as the hidden peel under an egg’s shell.
[50] Then some of them will turn to others, and will ask each other. [51] One of them will say: “I had a companion in the world [52] who used to say: ‘Are you also one of those who confirm the Truth (of life after death)? [53] After we are dead and have become all dust and bones shall we still be requited?’ [54] He will say: ‘Do you wish to know where he is now?’ [55] Then he will look downwards, and will see him in the depths of Hell. [56] He will say to him: ‘By Allah, you almost ruined me. [57] But for Allah’s favour, I should be one of those who have been mustered here. [58] So,8 are we not going to die, [59] except for our first death? And shall we suffer no chastisement?’“
[60] Surely this is the supreme triumph. [61] For the like of it should the workers work. [62] Is this a better hospitality or the tree of al-Zaqqūm? [63] We have made this tree a trial for the wrong-doers.9 [64] It is a tree that grows in the nethermost part of Hell. [65] Its spathes are like the heads of satans. [66] (The people of Hell) will surely eat of it, filling their bellies with it. [67] Then on top of it they will have a brew of boiling water. [68] Then their return will be to the same blazing Hell. [69] These are the ones who found their fathers steeped in error, [70] and they are running in their footsteps. [71] Before them a multitude of people of olden times had erred, [72] and We had sent among them Messengers to warn them. [73] Observe, then, what was the end of those that had been warned, [74] except for the chosen servants of Allah?
[75] Noah had called upon Us (earlier). See, how excellent We were in answering him! [76] We delivered him and his household from the great calamity; [77] and made his offspring the only ones to survive, [78] and We established for him a good name among posterity. [79] Peace be upon Noah among all the nations. [80] Thus do We reward all those who do good. [81] Surely he was one of Our truly believing servants. [82] Thereafter We caused the others to be drowned.
[83] Abraham was on the self-same way (as Noah). [84] When he came to his Lord with a pure heart, [85] and said to his father and his people: “Whom do you worship? [86] Is it false deities that you want to serve rather than Allah? [87] What do you think of the Lord of the whole Universe?”
[88] Then he looked carefully at the stars10 [89] and said: “I am sick.”11 [90] So turning their backs, they went away from him. [91] Then he went quietly to the (temple of the deities) and said: “What is the matter with you, why do you not eat? [92] What is the matter with you, why do you not speak?” [93] Then he turned upon them, striking them with his right hand, [94] whereupon people came to him running. [95] Abraham said to them: “Do you worship what you yourselves have carved with your own hands [96] while it is Allah Who has created you and all that you make?” [97] They spoke among themselves: “Build him a pyre and then throw him into the furnace.” [98] They had contrived an evil plan against him, but We abased them all.
[99] Abraham said: “I am going to my Lord;12 He will guide me. [100] Lord, grant me a righteous son.” [101] (In response to this prayer) We gave him the good news of a prudent boy;13 [102] and when he was old enough to go about and work with him, (one day) Abraham said to him: “My son, I see in my dream that I am slaughtering you. So consider (and tell me) what you think.” He said: “Do as you are bidden. You will find me, if Allah so wills, among the steadfast.” [103] When both surrendered (to Allah’s command) and Abraham flung the son down on his forehead, [104] We cried out: “O Abraham, [105] you have indeed fulfilled your dream.14 Thus do We reward the good-doers.” [106] This was indeed a plain trial. [107] And We ransomed him with a mighty sacrifice,15 [108] and We preserved for him a good name among posterity. [109] Peace be upon Abraham. [110] Thus do We reward the good-doers. [111] Surely he was one of Our believing servants. [112] And We gave him the good news of Isaac,16 a Prophet and among the righteous ones. [113] And We blessed him and Isaac. Among the offspring of the two some did good and some plainly wronged themselves.
[114] Verily We bestowed Our favours on Moses and Aaron [115] and We delivered both of them and their people from the great calamity. [116] We succoured them, and they gained the upper hand (against their enemies). [117] We granted them a Clear Book, [118] and showed them the Straight Way, [119] and preserved for them a good name among posterity. [120] Peace be upon Moses and Aaron. [121] Thus do We reward the good-doers. [122] Surely both of them were among Our believing servants.
[123] Surely, Elias too was among the Messengers. [124] (call to mind) when he said to his people: “Will you not fear Allah? [125] Do you call upon Baal and forsake the Best of the Creators? [126] Allah is your Lord and the Lord of your ancestors of yore.” [127] But they denounced him as a liar, so they will surely be arraigned (for punishment), [128] except Allah’s chosen servants. [129] We preserved a good name for him among posterity. [130] Peace be upon Elias. [131] Thus do We reward the good-doers. [132] He was one of Our believing servants.
[133] And Lot too was one of the Messengers. [134] (Call to mind) when We delivered him and all his kinsfolk, [135] except for an old woman who was among those that stayed behind. [136] Then We utterly destroyed the rest of them. [137] You pass by their desolate habitations in the morning [138] and at night. Do you still not understand?
[139] And Jonah too was one of the Messengers. [140] Call to mind when he fled to the laden ship, [141] cast lots, and was among the losers. [142] Then a fish swallowed him, and he was blameworthy.17 [143] Had he not been one of those who glorify Allah, [144] he would certainly have remained in its belly till the Day of Resurrection.18
[145] But We threw him on a wide bare tract of land while he was ill; [146] and caused a gourd tree to grow over him, [147] and We sent him forth to a nation of a hundred thousand or more,19 [148] and they believed. So We let them enjoy life for a while.
[149] So ask their opinion: “(Are you convinced) that your Lord should have daughters and you should have sons? [150] Did We create the angels as females the while they witnessed?” [151] Behold, it is one of their fabrications that they say: [152] “Allah has begotten.” They are liars! [153] Did He choose daughters rather than sons? [154] What is the matter with you that you make such strange judgements? [155] Will you then not take heed? [156] Do you have any clear authority for such claims? [157] Bring your Book, if you are truthful.
[158] They have established a kinship between Allah and the angels;20 and the angels know well that these people will be arraigned (as culprits). [159] (They say): “Exalted be Allah above what they attribute to Him, [160] all of them except the chosen servants of Allah. [161] So you and your deities [162] shall not be able to tempt anyone away from Allah [163] except him who shall roast in the Blazing Fire. [164] As for us, there is none but has an appointed station. [165] Verily we range ourselves in rows (as humble servants) [166] and we are of those who glorify Allah.”
[167] They used to say before: [168] “If only we had the Reminder which had been granted to the people of yore [169] we would surely have been Allah’s chosen servants.” [170] But when it came to them, they rejected it. They shall soon come to know (the end of such an attitude). [171] We have already given Our promise to Our Messengers [172] that they shall certainly be succoured, [173] and that Our hosts shall triumph. [174] So, (O Prophet), leave them alone for a while, [175] and see, and soon they too shall see. [176] Do they seek to hasten Our chastisement? [177] When that chastisement will descend upon their courtyard, evil shall that Day be for those who had been warned. [178] Leave them alone for a while, [179] and see; and they too shall soon see.
[180] Exalted be your Lord, the Lord of Glory, above what they attribute to Him, [181] and peace be upon the Messengers, [182] and all praise be to Allah, the Lord of the Universe.
1. The majority of the Qur’ān’s commentators are agreed that all the three groups mentioned here are groups of angels. Their common characteristic is that they are ever ready to carry out God’s commands. This readiness is reflected in their reprimanding and upbraiding those who disobey God, in their asking people in a variety of ways to remember God, and in their rehearsing the Exhortation, that is, the Qur’ān.
2. The sun does not always rise from the same point. Each day it rises from a different angle. Moreover, it does not rise at the same time for the whole world; it rather rises for different places at different times. It is for these reasons that instead of using the word mashriq (“east”) in the singular, the word mashāriq (“easts”), in the plural, has been used. It is also significant that the corresponding word maghārib (“wests”) has not been used, because mashāriq itself implies maghārib.
3. “The lower heaven” in fact means the nearer heaven, one that is visible to the naked eye without the help of any external aids such as telescopes.
4. This refers to the inhabitants of the higher realm; that is, the angels.
5. It is possible that this statement was made by the believers or the angels. It is also possible that this might be a representation of the state prevailing on the Day of Resurrection. It is also possible that this might be a reaction of the people themselves; that is, they might, in effect, say to themselves: “We lived in the world as though there would be no Day of Judgement. But our doom has overtaken us. The Day that we used to deny now confronts us in our face.”
6. Here the word “deities” does not refer to the angels and saints whom people are wont to deify. Instead, the word denotes, first, those human beings and satans who themselves wanted to be worshipped and even made efforts so that others would worship them rather than God; second, it also denotes those idols and images which were the objects of people’s worship.
7. The word yamīn in the text may mean, according to Arabic literary usage, strength and power, or good fortune, or swearing. Depending on the sense which the word is considered to convey here, the verse could mean the following: (1) “You pushed us by dint of your strength to error”; (2) “you deceived us by posing to be wishers of good fortune for us”; or (3) “you swore to convince us that what you said was the truth.”
8. The style of the discourse clearly indicates that the inmate of Paradise, after talking to his bosom friend in Hell, suddenly begins talking to himself. He utters these sentences in a way that indicates he found himself in a much more felicitous state than he had expected. This realisation overwhelms him with wonder and joy and thus he bursts into soliloquy.
9. The mention of a tree in Hell provides the unbelievers with a pretext to deride the Qur’ān and mock the Prophet (peace be on him). After having a good laugh at the idea of there being a tree in Hell, they say, in effect: “Now listen to another piece of curiosity! A tree will grow in the blazing fire of Hell!”
10. In its idiomatic use, “naẓara naẓratan …” means to “look attentively”. In the context of looking at the stars, it means that Abraham thoughtfully observed the stars which led him to deep and serious reflection.
11. We have no means of knowing that at that time the Prophet Abraham (peace be on him) was not in fact suffering from any illness. Therefore, there is no basis to say that his statement was merely a pretext, one contrary to the facts.
12. Abraham’s statement meant that he was forsaking his own home as well as his homeland in God’s cause.
13. This alludes to the Prophet Ishmael (peace be on him).
14. The Prophet Abraham (peace be on him) dreamt that he “was slaughtering,” but not that he had slaughtered his son. Therefore, when he had made all the preparations to sacrifice his son, it was said: “O Abraham, you have indeed fulfilled your dream.”
15. “A mighty sacrifice” here alludes to the ram that God’s angels brought before the Prophet Abraham (peace be on him) at that precise moment so that he might slaughter it instead of his son. It is called a “mighty sacrifice” because it served as a ransom from as faithful a servant of God as Abraham for as patient and obedient a son as Ishmael. Another reason for calling it “a mighty sacrifice” is that God made it incumbent on the believers to offer animal sacrifice on the same day the world over so as to keep fresh the memory of that great event which epitomises fidelity and devotion of the very highest order to God.
16. The good news of Isaac’s forthcoming birth was given to the Prophet Abraham (peace be on him) after this “mighty sacrifice”.
17. If one carefully reflects over what is said here, the following image will emerge: (1) The ship which the Prophet Jonah had boarded was already overloaded. (2) At some time during the voyage when it was realised that the lives of all passengers were endangered due to overloading, lots were drawn to determine who would be thrown overboard. (3) Once the lots were drawn, Jonah was thrown off the ship and was swallowed by a fish. (4) The Prophet Jonah (peace be on him) became a victim of his own misfortune because he had abandoned his post without his Lord’s permission. This is supported by the use of the verb abaqa, which denotes the unauthorised flight of a slave.
18. That is, the fish’s belly would have become the Prophet Jonah’s grave till the Day of Resurrection.
19. The mention of “a hundred thousand or more” does not mean that God had any doubt as regards their number. What it means is that a casual observer would have surmised that the population of the township was, in any case, more than a hundred thousand.
20. Though the word jinn is used here, it actually means angels as becomes evident from the verses that follow. (The word jinn literally means a “hidden creature”.)