Al-Dahr
Madīnan Period
In the name of Allah, the Most Merciful, the Most Compassionate
[1] Was there a period of time when man was not even worthy of a mention?1 [2] Verily We created man out of a drop of intermingled sperm so that We might try him, and We therefore endowed him with hearing and sight.2 [3] Surely We showed him the Right Path, regardless of whether he chooses to be thankful or unthankful (to his Lord).3
[4] For the unbelievers, We have kept ready chains and fetters and a Blazing Fire.
[5] The virtuous shall drink from a cup tempered with camphor water. [6] This will be a gushing spring wherefrom Allah’s servants shall drink wine, a spring from which they will take out channels wherever they wish. [7] These will be the ones who fulfil their vows4 and dread the Day whose woe shall be spread far and wide; [8] those who, for the love of Him, feed the needy, and the orphan, and the captive, [9] (saying): “We feed you only for Allah’s sake; we do not seek of you any recompense or thanks, [10] we fear from our Lord a Day that shall be long and distressful.” [11] So Allah shall guard them against the woe of that Day, and will procure them freshness and joy, [12] and will reward them for their steadfastness5 with Paradise and robes of silk. [13] There they will recline on elevated couches and will be subjected neither to the burning heat of the sun nor to bitter cold. [14] The shades of Paradise will bend over them, and its fruits will be brought within their easy reach; [15] and there shall be passed around them vessels of silver and goblets of crystal,6 [16] goblets bright as crystal but made of silver,7 filled to exact measure. [17] Therein they shall be served a cup flavoured with ginger,8 [18] drawn from a spring (in Paradise) called Salsabīl. [19] There boys of everlasting youth shall go about attending them: when you see them, you would think that they are scattered pearls. [20] Whitherto you look around, you will see an abundance of bliss and the glories of a great kingdom. [21] They [i.e., the virtuous] shall be attired in garments of fine green silk and rich brocade and will be adorned with bracelets of silver.9 Their Lord will give them a pure wine to drink. [22] Behold, this is your recompense and your endeavour has been appreciated.
[23] (O Prophet), indeed We have revealed the Qur’ān to you in portions.10 [24] So persevere with the command of your Lord11 and do not pay any heed to the wicked and the unbelieving, [25] and remember the name of your Lord, morning and evening; [26] and prostrate yourself before Him at night, and extol His Glory during the long watches of the night.12 [27] Verily they love (the good of this world) that is hastily obtainable and are oblivious of the burdensome Day ahead of them. [28] We created them and strengthened their joints; and whenever We wish, We can change their faces entirely. [29] Verily this is an Exhortation; so let him who so will take a way to his Lord. [30] But your willing shall be of no avail until Allah Himself so wills. Surely Allah is All-Knowing, Most Wise. [31] He admits to His Mercy whomsoever He pleases. As for the wrong-doers, He has prepared for them a grievous chastisement.
1. While this statement is couched in the form of a query, its true purpose is to make man confirm that there indeed was a time when he was not “even worthy of a mention”. This should also make him realise that if he was brought into existence from non-existence, why then he cannot be restored to life after death?
2. That is, God endowed man with certain abilities which made him a significant species.
3. God bestowed upon man the capacity to choose between giving thanks to God and being thankless to Him. Moreover, He also clearly indicated the landmarks of both the alternative ways.
4. The word nadhr (vow) denotes the firm promise that a person makes to God to perform certain supererogatory acts of goodness over and above those he is obligated to perform.
5. Here righteous believers are being promised a great reward for their steadfastness. They have been steadfast in so far as they observed God’s commands and tried their best to avoid disobeying Him ever since they committed themselves to faith.
6. According to al-Zukhruf 43: 71, “vessels of gold” shall be passed around the God-fearing. Now we find instead that “vessels of silver” will be passed around. All this shows is that on some occasions vessels of gold will be passed around to the people of Paradise, and on others, vessels of silver.
7. That is, although those vessels will be of silver they will be as transparent as crystal.
8. The Arabs were fond of drinks blended with a ginger-flavoured water.
9. It is stated in al-Ḥajj 22: 23 and Fāṭir 35: 33 that the righteous would be adorned with bracelets of gold. (Here, however, they are being promised bracelets of silver.) This shows that they will be made to wear bracelets of gold or silver, variously as well as in combination.
10. Apparently this is addressed to the Prophet (peace be on him). However, the purpose of this statement is to refute the unbelievers’ contention that the Qur’ān represents the Prophet’s own thoughts. They used to argue that had it been from God, it would have come down in one piece, rather than in fragments.
11. This was said to impress upon the Prophet (peace be on him) the need to remain steadfast in pursuing his Mission, to patiently endure the hardships and difficulties that he might encounter in that regard, and not to allow anything to make him waver in his resolve.
12. Whenever there is an injunction to remember God alongside the mention of a specific time, such injunctions refer to the prescribed Prayers (as distinguished from prayer in the sense of supplication to God or voluntary Prayer). In the present verse, two words are used: (1) bukrah which denotes “morning” and (2) aṣīl, which denotes the span of time beginning with the sun’s decline till sunset. This covers the time for Ẓuhr and ʿAṣr Prayers. This is followed in the next verse by the injunction to “prostrate yourselves before Him at night.” Now “night” starts from sunset. Thus the injunction to prostrate “at night” covers the Maghrib and ʿIshā’ Prayers. Next comes the injunction in the same verse to “extol His glory during the long watches of the night.” This clearly refers to the Tahajjud Prayers.