Verse:22 Commentary In verse 22, it was said: احْشُرُ‌وا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (Muster all those who were unjust, and their fellows). Here, the text has used the word:(أَزْوَاجَ 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: أَزْوَاجَ (azwaj) at this place means nothing but people of the same persuasion, and it also finds support in a saying of Sayyidna ` Umar. Imam al-Baihaqi, ` Abd-ur-Razzaq and others have reported this saying of Sayyidna ` Umar ؓ under their explanation of this verse. They have said that the word: أَزْوَاجَهُمْ (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 Mazhari)

In addition to that, by saying: وَمَا كَانُوا يَعْبُدُونَ (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 shaitans 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. Verse:23 Commentary After that, a command will go forth to angels: فَاهْدُوهُمْ إِلَىٰ صِرَ‌اطِ الْجَحِيمِ (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: YP (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. Verse:24 Commentary - - - Verse:25 Commentary - - - Verse:26 Commentary - - - Verse:27 Commentary - - - Verse:28 Commentary 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 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: يَمِينِ (yamin) in:إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ (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 الْيَمِينِ ('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. Verse:29 Commentary - - - Verse:30 Commentary - - - Verse:31 Commentary - - - Verse:32 Commentary - - - Verse:33 Commentary 2. From verse 33: فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِ‌كُونَ (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. Verse:34 Commentary - - - Verse:35 Commentary - - - Verse:36 Commentary - - - Verse:37 Commentary - - - Verse:38 Commentary - - - Verse:39 Commentary - - - Verse:40 Commentary - - - Verse:41 Commentary Commentary

After having described the condition of the people of Jahannam (Hell), the verses cited above have mentioned the condition of the people of Jannah (Paradise). This description is in two parts. The initial ten verses describe the comforts the people of Jannah will be blessed with. After that, the verses that follow take up an event relating to a particular inmate of Jannah which has lessons of guidance. Out of what has been said in the first ten verses, a few things are worth mentioning. These are as follows:

1. It was said in the first verse (41): أُولَـٰئِكَ لَهُمْ رِ‌زْقٌ مَّعْلُومٌ (Those are the people for whom there is a known provision). Commentators explain it variously. (1) Some say that it refers to the detailed description of the provisions of Paradise mentioned in different Surahs of the Qur'an. Maulana Ashraf Thanavi has elected to go by this very Tafsir. (2) Others have said that 'known provision' means that its timings are determined and known, that is, it will be bestowed punctually all mornings and evenings as indicated in another verse بُكْرَ‌ةً وَعَشِيًّا 'and for them there is their provision in it, morning and evening' -Maryam, 19:62) where the words: صُبح و شَام (morning and evening) have been explicitly mentioned. (3) Then, there is a third Tafsir as well. According to this explanation, 'known provision' means that this provision will be certain and everlasting - unlike the world of our experience where no one can say with any degree of certainty what and how much of that provision he or she is going to get; nor does anyone know how long his provision will remain available to him or her. Every human heart is all the time under the fear that the blessings he has may disappear in future- may be, comes a tomorrow and they are no more there. Jannah will be free of this danger. Instead, the provision of Paradise will be certain and everlasting, both. (Qurtubi, and others). Verse:42 Commentary 2. By saying: فَوَاكِهُ (fawakih: fruits - 42) immediately after, the Qur'an has itself explained 'rizq' (provision) - that it will comprise fruits. The word: فَواکِہِ explained (fawakih) is the plural form of: فَاکِہا fakihah) and it denotes everything eaten for the taste and not to remove hunger. It is conveniently translated as fruit since it is eaten for the taste. Otherwise, the sense of fakihah is much wider than that of fruit. Imam Razi has culled the subtle point from this very word that the cuisine offered in Jannah will be for the taste of it, and not for removing hunger. The reason is that in Jannah there is nothing one would really need. Once there, one would need no food or energy-giving intake in order to sustain life or preserve health. Yes, there will be wish. The fulfillment of wish will bring the pleasure of satiation - and that would be the objective of all blessings of Paradise. (Tafsir Kabir, page 98. v.7)

3. Then, by saying: وَهُم مُّكْرَ‌مُونَ (wa hum mukramun: and they will be honored), it was given to understand that this provision will be presented to the people of Jannah with full protocol of hospitality and honor, for an absence of it would render even the most delicious offering remain without relish. From here, we also learn that the right of a guest is not fulfilled simply by feeding him or her. In fact, the warmth of hospitality and the according of honor to a guest is also included under his or her rights. Verse:43 Commentary - - - Verse:44 Commentary 4. After that, it was said: عَلَىٰ سُرُ‌رٍ‌ مُّتَقَابِلِينَ (` ala sururim-mutagabilin: facing each other on couches. - 37:44). This is a portrayal of the state in which the people of Jannah will be sitting - no backs against each other. How would that seating arrangement turn out to be in practice? That only Allah knows best. Some commentators say that the circuit of the seating arrangement would be so extensive that no one will need to sit with one's back towards anyone, and Allah Ta' ala will bless the people of Jannah with such power of sight, audition and speech that they would be able to comfortably converse with people sitting at varying distances. Then, there are some other commentators who have also said that these couches, thrones or settees will be revolving - readily zooming towards whomsoever one wishes to talk to. And Allah knows best. Verse:45 Commentary - - - Verse:46 Commentary 5. The word: لَذَّةٍ appearing in verse 46: لَذَّةٍ لِّلشَّارِ‌بِينَ (ladhdhati lishsharibin: delicious for those who drink) is essentially a verbal noun which means 'to be tasteful'. Therefore, some commentators have said that, at this place, the adjunct (mudaf) stands elided. Initially, it was: ذات لَذَّةٍ (dhati ladhdhatin: having taste). But, there is no need for this labored approach. First of all, even if 'ladhdhah' is taken to mean nothing but a verbal noun is frequently used in the sense of ismul` fail. In that case, it would mean that it would be 'a taste personified' for those who drink. In addition to that, there is another adjectival form of: لَذَّةٍ : ladhdhatun besides لَذیذُ : ladhidhun - that is, لَذُّ : ladhdhun. It is possible that the word: لَذَّةٍ : ladhdhatun used here may be a feminine form of the same al ladhdhun (Tafsir Qurtubi). In this case, it would mean: 'delicious for those who drink. Verse:47 Commentary 6. 'The word: غَوْلٌ (ghaul) in verse 47: لَا فِيهَا غَوْلٌ la fiha ghaulun) has been explained variously as 'headache' or 'abdominal pain' or 'smell or corruption' or 'muddling of reason'. The fact is that the word: غَوْلٌ (ghaul) is used to convey all these meanings, while Hafiz Ibn Jarir says that 'ghaul' appears here in the sense of bane, trouble or unwelcome consequences which makes it mean that the drink offered in Jannah will have no such evil consequences as are found in wines consumed in the mortal world - no hangovers of headache, stomach pain, bad breath or loss of reason. (Tafsir Ibn Jarir). Verse:48 Commentary 7. In verse 48, it was said: قَاصِرَ‌اتُ الطَّرْ‌فِ (restricting their gazes). This is an attribute of the hurs or houris of Jannah - wide eyes with lowered gaze. It means that except for the mate to whom Allah Ta' ala gives them in marital bond, they will not raise their eyes to cast a look at any other male. 'Allamah Ibn-ul-Jauzi reports: These women will tell their spouses, 'By the honor of our Lord, I see no one better than you in this Jannah. Praised be Allah who made me your spouse and made you, mine.'

` Allamah Ibn-ul-Jauzi has given yet another sense of 'those with lowered gaze' when he says that they will cause the gaze of their spouses remain lowered. In other words, they will be so beautiful and so faithful that their spouses would simply not have a wish to look at anyone else. (Tafsir Zad-ul-Masir , pages 57, 58, volume 8) Verse:49 Commentary 8. In verse 49: كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (as if they were hidden eggs). As obvious, the hurs of Jannah have been likened to hidden eggs in this verse. The simile was popularly recognized among the people of Arabia. The egg hidden under feathers remains safe from the pollution, therefore it is always neat and clean. Moreover, its color is yellowish white, which was deemed by the Arabs as the most attractive color for women. Then there are other commentators who say that this simile does not relate to eggs as such, instead, the simile relates to the membrane hidden in the egg, and the sense is that the skin of those women will be as soft as the membrane of the eggs. (Ruh-ul-Ma ani) Allah knows best. Verse:50 Commentary An inmate of Jannah and his disbelieving acquaintance

After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta' ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِ‌بْ لَهُم مَّثَلًا رَّ‌جُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)

And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.

After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)

An advice to avoid bad company

Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter. Verse:51 Commentary - - - Verse:52 Commentary - - - Verse:53 Commentary - - - Verse:54 Commentary - - - Verse:55 Commentary - - - Verse:56 Commentary - - - Verse:57 Commentary - - - Verse:58 Commentary - - - Verse:59 Commentary - - - Verse:60 Commentary - - - Verse:61 Commentary Wondering about not having to die anymore

When the man who has been mentioned here will peep into Jahannam to have a look at his disbelieving acquaintance, it has been mentioned that the same man will be so delighted with the blessings of Jannah that he will exclaim: "Is it that we do not have to die anymore?" It does not mean that he will not be certain of the eternal life of Jannah. Instead, it is like the case of a person who achieves the highest degree of happiness. Such a person would occasionally break into exclamations that show as if he does not believe his eyes on having received such enormous blessings. These remarks are of the same nature.

Towards the end, the noble Qur'an turns our attention to the essential lesson embedded in this event and says: لِمِثْلِ هَـٰذَا فَلْيَعْمَلِ الْعَامِلُونَ which means 'For this kind (of achievement), all workers must work.' Verse:62 Commentary Commentary

After having described the conditions prevailing in Jahannam and Jannah briefly, Allah Ta' ala has invited every human being to compare and decide as to which of the two conditions is better. It was said: أَذَٰلِكَ خَيْرٌ‌ نُّزُلًا أَمْ شَجَرَ‌ةُ الزَّقُّومِ that is, 'there are these blessings of Jannah mentioned here - are they better? Or, is it the tree of Zaqqum the fruits of which will be fed to the people of Jahannam?

The reality of Zaqqum

A tree by the name of Zaqqum is found in the territory of Tihamah, a part of the Arabian Peninsula, and ` Allamah ` Alusi has written that it is also found in other barren deserts. Some say that this is the same tree known as تھوھڑ thohar (Euphorbia neriifolia or antiquorum) in Urdu and Hindi. Some others point out to another tree known as nagphan (hood of serpent) found in India as being the zaqqum that appears to be more likely. Now, commentators differ in this matter. What tree is it the fruit from which the people of Jahannam will be given to eat? Is it one of the trees found somewhere in this world, or is it some other tree? Some support the view that it is what is found growing in this world. Some others say that the zaqqum of Jahannam is an entirely different thing. It has nothing to do with the earthly zaqqum. Apparently, the way there are snakes and scorpions in the mortal world, it seems they are there in Jahannam as well. But, it goes without saying, that the snakes and scorpions of the Jahannam will be far ferocious than their counterparts here. Similarly, the zaqqum of Jahannam will, though, be like the zaqqum of this world in terms of its genus, but it will be far too gruesome to look at, and far too unpalatable to eat. And Allah is pure and high who knows best. Verse:63 Commentary In verse 63, it was said: إِنَّا جَعَلْنَاهَا فِتْنَةً لِّلظَّالِمِينَ (We have made it [ the tree of zaqqum ] a test ['fitnah'] for the unjust). Here, according to some commentators, فِتْنَةً (fitnah) means punishment, that is, 'have turned this tree into a source of punishment.' But, most commentators say that it is more appropriate to translate 'fitnah' at this place as 'trial' or 'test'. The purpose here is to say that Allah wishes to test as to who believes in it, and who ridicules it. Consequently, what happened was that the disbelievers of Arabia failed this test. Rather than fear this punishment and believe, they opted for the method of confrontation and ridicule. According to Hadith narrations, when the verses of the Qur'an in which it has been mentioned that the disbelievers will be made to eat the fruit of zaqqum, Abu Jahl said to his accomplices: "Your friend (Sayyidna Muhammad al-Mustafa صلى الله عليه وسلم) says that there is a tree in the Fire - although, fire eats the tree - while we, by God, do know this much that zaqqum is the name of butter-topped dates. So, come and eat this date and butter" (ad-Durr-ul-Manthur, p. 277, v. 5). In fact, in the language of the Berbers, dates topped with butter or cream were known as zaqqum, therefore, Abu Jahl made use of this opportunity to ridicule the prophet of Islam. To the two things he said, Verse:64 Commentary Allah Ta'ala gave an answer in a single sentence by saying: إِنَّهَا شَجَرَ‌ةٌ تَخْرُ‌جُ فِي أَصْلِ الْجَحِيمِ (That is a tree that comes out in the bottom of Jahannam - 37:64). Thus, neither does it mean date and butter, nor the objection as to how could a tree survive in fire hold valid - particularly when that tree owes its very origin to the fire itself. Hence, Allah Ta ala has placed such properties in it that instead of getting burnt in fire, it is actually nurtured by it. For example, there are many life forms that would survive only in fire that does not burn them, in fact, makes them grow. Verse:65 Commentary By saying: طَلْعُهَا كَأَنَّهُ رُ‌ءُوسُ الشَّيَاطِينِ (Its fruits are like the heads of the shaitans.- 65), the fruits of zaqqum have been likened to the heads of the satans. Some commentators have translated the word: الشَّيَاطِينِ (ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is called 'nagphan' (hood of the serpent) for this very reason. But most

commentators have said that the word: الشَّيَاطِينِ (ash-shayatin) here should be taken in its well-recognized sense. Thus, it would mean that, in its ugliness, the fruit of zaqqum is like the head of the satans. Now, let there be no doubt here that nobody has seen the Shaitan, why then, would something be likened to him? The reason is that it is an imaginative simile. Speaking metaphorically, things ugly and grotesque are commonly likened to Shaitans, Jinns and ghosts. The purpose is only to express an extreme degree of ugliness. The simile used here is also of this very nature. (Ruh-ul-Ma' ani and others).

The sense of the rest of the verses is clear from their translation. Verse:66 Commentary - - - Verse:67 Commentary - - - Verse:68 Commentary - - - Verse:69 Commentary - - - Verse:70 Commentary - - - Verse:71 Commentary - - - Verse:72 Commentary - - - Verse:73 Commentary - - - Verse:74 Commentary - - -