Showing posts with label Verses 25-37. Show all posts
Showing posts with label Verses 25-37. Show all posts

Tuesday 2 March 2021

The Fate of those whose conduct sheet will be handed over in their Left Hand

The promise of Allah will come true on the Day of Resurrection when the entire mankind will be assembled together and each one given his conduct sheet pf his deeds or misdeeds in his earthly life. Those who who will receive their conduct sheet in their left hand will be ultimate losers on that day for they will be thrown into raging fire of hell for disobeying Allah and His messengers who have been conveying to them warnings from Allah and they blatantly disregarded those.

We have already shared two verses from Quran of such people who would regret and lament on that day, saying:
Please read the two posts given above, if you have already not done so, and then follow us from the 26th verse of Surah 69. Al Ḥāqqah onward (till verse 37) to know what would be the fate of the people handed over their conduct sheet in their left hand:

وَلَمۡ اَدۡرِ مَا حِسَابِيَهۡ​ۚ‏ 
(69: 26 )   And had not known what is my account.
Regretting that he wished that his conduct sheet should not have been handed over to him for it made him stand out from the rest and perhaps for the first time he felt ashamed of having lived a shameful earthly life. But he would still wonder what has been written in his conduct sheet. He would wish that his earthly life was the end of his lifef and that there was no Resurrection:

يٰلَيۡتَهَا كَانَتِ الۡقَاضِيَةَ​ ۚ‏ 
(69: 27 )   I wish my death had been the decisive one. / Oh! Would that the death that came to me in the world had made an end of me!

Yusuf Ali Explanation: The death as from this life was but a transition into a new world. They would wish that that death had been the end of all things, but it will not be.

مَاۤ اَغۡنٰى عَنِّىۡ مَالِيَهۡۚ‏ 
( 28 )   My wealth has not availed me.
Those who amass wealth in their wordily life wield tremendous power and boast of their possessions. These are the people who look down upon the poor and orphans and even usurp their possessions to be mighty and powerful. But on the Day of Resurrections, they will stand stripped of all their wealth and power - something they thought will save them from every accountability. But who can be a better accounter than Allah.

هَلَكَ عَنِّىۡ سُلۡطٰنِيَهۡ​ۚ‏ 
(69: 29 )   Gone from me is my authority."
The word sultan of the text is used both for an argument and for power and authority. If it is taken in the sense of an argument, the meaning would be: The arguments that I used to give would not work here. Here, I have no argument which I can present in self-defense. And if it is taken in the sense of power, it would imply: The power of which I was so proud in the world is no more. I have no army here and there is none to obey me. I stand as a miserable helpless creature, who can do nothing to defend himself.

Muhammad Asad Explanation: The term sultan, which primarily signifies "power" or "authority", has here - as in many other places in the Qur'an - evidently the meaning of "argument", synonymous with hujjah (Ibn 'Abbas, 'Ikrimah, Mujahid, Ad-Dahhak, all of them quoted by Tabari): in this case, an argument or arguments against the idea of life after death and, hence, of divine judgment.

Yusuf Ali Explanation: The intensest agony is when the soul loses power over itself, when the personality tries to realize itself in new conditions and cannot: this is life in death.

Javed Ahmad Ghamidi Explanation: The actual words are: ہَلَکَ عَنِّیۡ سُلۡطٰنِیَہۡ. The preposition عَنْ is appropriate here with ہَلَکَ because the latter encompasses the meaning of ذَهَبَ or بَعُدَ.

Tafsir Ibn Kathir: (verses 25-26) mean, `my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says,

خُذُوۡهُ فَغُلُّوۡهُ ۙ‏ 
(69: 30 )   [Allah will say], "Seize him and shackle him.
This will be moments before the climax when they will be brotula sized by angels on the Divine order and shackled, before being thrown into the hellfire.

Yusuf Ali Explanation: Perhaps the word for 'bind' should be construed: 'bind his hands round his neck, to remind him that his hands when they were free were closed to all acts of charity and mercy': Cf. xvii. 29.

ثُمَّ الۡجَحِيۡمَ صَلُّوۡهُ ۙ‏ 
(69: 31 )   Then into Hellfire drive him.

Tafsir Ibn Kathir:  (verses 30-31) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, 

ثُمَّ فِىۡ سِلۡسِلَةٍ ذَرۡعُهَا سَبۡعُوۡنَ ذِرَاعًا فَاسۡلُكُوۡهُ ؕ‏ 
(69: 32 )   Then into a chain whose length is seventy cubits insert him."

Tafsir Ibn Kathir:  Ka`b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world.'' Al-`Awfi reported that Ibn `Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel.'' 

Ibn Jurayj reported that Ibn `Abbas said, (" فَاْسْلُكُوهُ " Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted.'' Al-`Awfi reported from Ibn `Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet.'' 

Imam Ahmad recorded from `Abdullah bin `Amr that the Messenger of Allah said, (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan.''

Muhammad Asad Explanation: See 14:49 - "on that Day thou wilt see all who were lost in sin (al-mujrimin) linked together in fetters" - and my explanation (given below) , which explains my above interpolation of the phrase, "of other sinners like him".
In his commentary on this passage, Razi expresses the view that the reference to the sinners' being "linked together in fetters" is a metaphor of their own evil deeds and inclinations and, consequently, of the utter despair which will be common to all of them in the hereafter. To my mind, it may also be an allusion to the chain-reaction which every evil deed is bound to set in motion on earth, one evil unavoidably begetting another.
I.e., a chain exceedingly long - the number "seventy" being used here metonymically, as is often done in classical Arabic, in the sense of "very many" (Zamakhshari); hence "of a measure the length whereof is known only to God" (Tabari; also Al-Hasan, as quoted by Razi).

Yusuf Ali Explanation: The sinful men who will be given their record on the Day of Judgment in their left hands will be in utter despair. Their power and authority which they misused to perpetrate injustice and oppression will be gone. The wealth that had made them turn a deaf ear to the call of Truth will be no more. They will cry out in agony: "O would that we were never raised again!. 0 would that death had obliterated us once for all". But their cries will be of no avail. They will be seized, bound in chains and drawn into the Blazing Fire for their crimes against Allah and man.

اِنَّهٗ كَانَ لَا يُؤۡمِنُ بِاللّٰهِ الۡعَظِيۡمِۙ‏ 
( 33 )   Indeed, he did not used to believe in Allah, the Most Great,

Yusuf Ali Explanation: The grip of sin was fastened on sinners because they forsook Allah. They ran after their own lusts and worshipped them, or they ran after Allah's creatures, ignoring Him Who is the cause and source of all good.

وَلَا يَحُضُّ عَلٰى طَعَامِ الۡمِسۡكِيۡنِؕ‏ 
(69:34 )   Nor did he encourage the feeding of the poor.
That is, not to speak of feeding a poor man himself, he did not even like to say to others that they should feed the hungry.

Tafsir Ibn Kathir: (verses 33-34) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet was (in his last moments) near death he said: (The prayer (As-Salah) and your right hand possessions (i.e., slaves).)

Yusuf Ali Explanation: Cf. cvii. 3; lxxxix, 18. The practical result of their rebellion against the God of Mercy was that their sympathies dried up. Not only did they not help or feed those in need, but they hindered others from doing so. And they have neither friend nor sympathy (food) in the Hereafter.

 فَلَيۡسَ لَـهُ الۡيَوۡمَ هٰهُنَا حَمِيۡمٌۙ‏ 
(69:35) Today he has been left here friendless;

وَّلَا طَعَامٌ اِلَّا مِنۡ غِسۡلِيۡنٍۙ‏ 
(69:36) and has no food except the filth from the washing of wounds,

Muhammad Asad Explanation: The noun ghislin " غِسۡلِيۡنٍۙ‏ ", which appears in the Qur'an only in this one instance, has been variously - and very contradictorily - explained by the early commentators. Ibn 'Abbas, when asked about it, frankly answered, "I do not know what grisly denotes" (Razi). The term "filth" used by me contains an allusion to the "devouring" of all that is abominable in the spiritual sense: cf. its characterization in the next verse as "[that] which none but the sinners eat" - i.e., (metaphorically) in this world and, consequently, in the hereafter as well.

Yusuf Ali Explanation: They wounded many people by their cruelty and injustice in this life, and it is befitting that they should have no food other than "the foul pus from the washing of wounds.!"

Javed Ahmad Ghamidi Explanation: The actual word is: غِسۡلِیۡن. In the Arabic language, it is used for the fluid in which dirty and impure things are washed. It is evident from this that the very wealth of his that he had made filthy by not spending it for the cause of God will come before him on the Day of Judgement in the form of this fluid.

لَّا يَاۡكُلُهٗۤ اِلَّا الۡخٰطِئُوْنَ
(69:37) which only the sinners will eat.”‏ 

Tafsir Ibn Kathir: (verses 36-37) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire.'' Ar-Rabi` and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell.'' Shabib bin Bishr reported from `Ikrimah that Ibn `Abbas said, `Ghislin will be the blood and fluid that will flow from their flesh.'' `Ali bin Abi Talhah reported from Ibn `Abbas that he said, `Ghislin is the pus of the people of the Hellfire.''
May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'anYou may also refer to our Reference Pages for knowing more about Islam and Qur'ān.
Photo | Reference: | 1 | 2 | 3 | 4 | 5 | 6 | 7 |
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:
  • The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
  • The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]  
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 
  • Towards Understanding the Quran
  • Tafsir Ibn Khatir
  • Muhammad Asad Translation
  • Al-Quran, Yusuf Ali Translation
  • Javed Ahmad Ghamidi / Al Mawrid
  • Verse by Verse Qur'an Study Circle
  • Tafsir Jalalayn
In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Twitter Delicious Facebook Digg Stumbleupon Favorites More