The Poets — Verse 101

Those Who have Taqwa and the Astray on the Day of Resurrection, and the Arguments and Sorrow of the Erring وَأُزْلِفَتِ الْجَنَّةُ (And Paradise will be brought near) means, it will be brought close to its people, adorned and decorated for them to behold it. Its people are the pious who preferred it to whatever was in this world, and strove for it in this world. وَبُرِّزَتِ الْجَحِيمُ لِلْغَاوِينَ (And the (Hell) Fire will be placed in full view of the astray.) meaning, it will be shown to them and a neck will stretch forth from it, moaning and sighing, and their hearts will reach their throats. It will be said to its people by way of reproach and rebuke: وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ - مِن دُونِ اللَّهِ هَلْ يَنصُرُونَكُمْ أَوْ يَنتَصِرُونَ (Where are those that you used to worship instead of Allah Can they help you or help themselves) meaning, `the gods and idols whom you used to worship instead of Allah cannot help you today, and they cannot even protect themselves. You and they are fuel for Hell today, which you will surely enter.' فَكُبْكِبُواْ فِيهَا هُمْ وَالْغَاوُونَ (Then they will be thrown on their faces into it (the Fire), they and the astray.) Mujahid said, "This means, they will be hurled into it." Others said: "They will be thrown on top of one another, the disbelievers and their leaders who called them to Shirk. " وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ (And all of the hosts of Iblis together.) they will all be thrown into it. قَالُواْ وَهُمْ فِيهَا يَخْتَصِمُونَ - تَاللَّهِ إِن كُنَّا لَفِى ضَلَـلٍ مُّبِينٍ - إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَـلَمِينَ (They will say while contending therein, "By Allah, we were truly in a manifest error, when we held you as equals with the Lord of all that exists.") The weak ones among them will say to their arrogant leaders: `Verily, we were following you; can you avail us anything from the Fire' Then they will realize that themselves are to blame and will say: a تَاللَّهِ إِن كُنَّا لَفِى ضَلَـلٍ مُّبِينٍ - إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَـلَمِينَ (By Allah, we were truly in a manifest error, when we held you as equals with the Lord of all that exists.) meaning, `we obeyed your commands as we should have obeyed the commands of the Lord of the all that exits, and we worshipped you along with the Lord of all that exits.' وَمَآ أَضَلَّنَآ إِلاَّ الْمُجْرِمُونَ (And none has brought us into error except the criminals.) meaning, `nobody called us to do that except the evildoers.' فَمَا لَنَا مِن شَـفِعِينَ (Now we have no intercessors.) This is like the Ayah which tells us that they will say: فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُواْ لَنَآ أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ الَّذِى كُنَّا نَعْمَلُ (...now are there any intercessors for us that they might intercede on our behalf Or could we be sent back so that we might do deeds other than those deeds which we used to do) (7:53). Similarly, in this Surah, Allah tells us that they will say: فَمَا لَنَا مِن شَـفِعِينَ - وَلاَ صَدِيقٍ حَمِيمٍ (Now we have no intercessors, nor a close friend.) فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُونَ مِنَ الْمُؤْمِنِينَ ((Alas!) If we only had a chance to return, we shall truly be among the believers!) They will wish that they could come back to this world so that they could do deeds of obedience to their Lord -- as they claim -- but Allah knows that if they were to come back to this world, they would only go back to doing forbidden things, and He knows that they are liars. Allah tells us in Surah Sad about how the people of Hell will argue with one another, as He says: إِنَّ ذَلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ (Verily, that is the very truth -- the mutual dispute of the people of the Fire!) (38:64) Then He says: إِنَّ فِي ذَلِكَ لأَيَةً وَمَا كَانَ أَكْثَرُهُمْ مُّؤْمِنِينَ (Verily, in this is indeed a sign, yet most of them are not believers.) meaning, in the dispute of Ibrahim with his people and his proof of Tawhid there is a sign, i.e., clear evidence that there is no God but Allah. إِنَّ فِي ذَلِكَ لأَيَةً وَمَا كَانَ أَكْثَرُهُمْ مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (yet most of them are not believers. And verily, your Lord, He is truly the All-Mighty, the Most Merciful.)

nor any sympathetic friend who might be concerned for us.

فلا أحدَ يشفع لنا، ويخلِّصنا من العذاب، ولا مَن يَصْدُق في مودتنا ويشفق علينا.

"ولا صديق حميم" أي قريب ; قال قتادة يعلمون والله أن الصديق إذا كان صالحا نفع وأن الحميم إذا كان صالحا شفع.

وما لنا - أيضا - من ( صَدِيقٍ حَمِيمٍ ) أى : مخلص فى صداقته ، يدافع عنا عند ربنا ، ويهتم بأمرنا فى هذا الموقف العصيب .قال الآلوسى ، والمراد التلهف والتأسف على فقد شفيع يشفع لهم مما هم فيه ، أو صديق شفيق يهمه ذلك . وقد ترقوا لمزيد انحطاط حالهم فى التأسف ، حيث نفوا - أولا - أن يكون لهم من ينفعهم في تخليصهم من العذاب بشفاعته ، ونفوا - ثانيا - أن يكون لهم من يهمه أمرهم ويشفق عليهم ، ويتوجع لهم ، أو يخلصهم .

( وَلا صَدِيقٍ حَمِيمٍ ) من الأقارب.واختلف أهل التأويل في الذين عُنوا بالشافعين, وبالصديق الحميم, فقال بعضهم: عني بالشافعين: الملائكة, وبالصديق الحميم: النسيب.* ذكر من قال ذلك:حدثنا القاسم, قال: ثنا الحسين, قال: ثني حجاج ,عن ابن جُرَيج: ( فَمَا لَنَا مِنْ شَافِعِينَ ) قال: من الملائكة ( وَلا صَدِيقٍ حَمِيمٍ ) قال: من الناس, قال مجاهد: صديق حميم, قال: شقيق.وقال آخرون: كل هؤلاء من بني آدم.* ذكر من قال ذلك:حدثني زكريا بن يحيى بن أبي زائدة, قال: ثنا إسحاق بن سعيد البصري المسمعي, عن أخيه يحيى بن سعيد المسمعي, قال: كان قَتادة إذا قرأ: ( فَمَا لَنَا مِنْ شَافِعِينَ وَلا صَدِيقٍ حَمِيمٍ ) قال: يعلمون والله أن الصديق إذا كان صالحا نفع, وأن الحميم إذا كان صالحا شفع.

( ولا صديق حميم ) أي : قريب يشفع لنا ، يقوله الكفار حين تشفع الملائكة والنبيون والمؤمنون ، والصديق هو الصادق في المودة بشرط الدين . أخبرنا أبو سعيد الشريحي ، أخبرنا أبو إسحاق الثعلبي ، أخبرني الحسين بن محمد بن فنجويه ، حدثنا محمد بن الحسين اليقطيني ، أخبرنا أحمد بن عبد الله يزيد العقيلي ، حدثنا صفوان بن صالح ، حدثنا الوليد بن مسلم ، حدثنا من سمع أبا الزبير يقول : أشهد لسمعت جابر بن عبد الله يقول : سمعت رسول الله - صلى الله عليه وسلم - يقول : " إن الرجل ليقول في الجنة ما فعل صديقي فلان ، وصديقه في الجحيم ، فيقول الله تعالى : أخرجوا له صديقه إلى الجنة ، فيقول من بقي : فما لنا من شافعين ولا صديق حميم "قال الحسن : استكثروا من الأصدقاء المؤمنين فإن لهم شفاعة يوم القيامة .

وَلَا صَدِيقٍ حَمِيمٍ (101) وأما قولهم : { ولا صديق حميم } فهو تتميم أثارهُ ما يلقونه من سوء المعاملة من كل من يمرون به أو يتصلون ، ومن الحرمان الذي يعاملهم كل من يسألونه الرفق بهم حتى علموا أن جميع الخلق تتبرأ منهم كما قال تعالى : { ورأوا العذاب وتقطّعت بهم الأسباب } فإن الصديق هو الذي يواسيك أو يسليك أو يتوجع ويومئذ حقّت كلمة الله { الأخِلاّء يومئذ بعضهُم لبعض عدوّ إلا المتقين } [ الزخرف : 67 ] وتقدم الكلام على الصديق في قوله تعالى : { أو صديقكم } في سورة النور ( 61 ) .والحميم : القريب ، فعيل من حَمَّ ( بفتح الحاء ) إذا دنا وقرُب فهو أخص من الصديق .والمراد نفي جنس الشفيع وجنس الصديق لوقوع الاسمين في سياق النفي المؤكَّد ب { من } الزائدة ، وفي ذلك السياق يستوي المفرد والجمع في الدلالة على الجنس . وإنما خولف بين اسمي هذين الجنسين في حكاية كلامهم إذ جيء ب { شافعين } جمعاً ، وب { صديق } مفرداً ، لأنهم أرادوا بالشافعين الآلهة الباطلة وكانوا يعهدونهم عديدين فجرى على كلامهم ما هو مرتسم في تصورهم .وأما الصديق فإنه مفروض جنسُه دون عدد أفراده إذ لم يَعنُوا عدداً معيّناً فبقي على أصل نفي الجنس ، وعلى الأصل في الألفاظ إذْ لم يكن داع لغير الإفراد . والذي يبدو لي أنه أوثر جمع { شافعين } لأنه أنسب بصورة ما في أذهانهم كما تقدم . وأما إفراد { صديق } فلأنه أريد أن يُجرى عليه وصف { حميم } فلو جيء بالموصوف جمعاً لاقتضى جمع وصفه ، وجمعُ { حميم } فيه ثقل لا يناسب منتهى الفصاحة ولا يليق بصورة الفاصلة مع ما حصل في ذلك من التفنن الذي هو من مقاصد البلغاء .ثم فرعوا على هذا التحسر والندامة تمنِّي أن يعادوا إلى الدنيا ليتداركوا أمرهم في الإيمان بالله وحده .

وَلا صَدِيقٍ حَمِيمٍ أي قريب مصاف ينفعنا بأدنى نفع كما جرت العادة بذلك في الدنيا فأيسوا من كل خير وأبلسوا بما كسبوا وتمنوا العودة إلى الدنيا ليعملوا صالحا

ولا صديق حميم أي صديق مشفق ; وكان علي رضي الله عنه يقول : عليكم بالإخوان فإنهم عدة الدنيا وعدة الآخرة ; ألا تسمع إلى قول أهل النار : فما لنا من شافعين ولا صديق حميم الزمخشري : وجمع الشافع لكثرة الشافعين ووحد الصديق لقلته ; ألا ترى أن الرجل إذا امتحن بإرهاق ظالم مضت جماعة وافرة من أهل بلده لشفاعته ; رحمة له وحسبة وإن لم تسبق له بأكثرهم معرفة ; وأما الصديق فهو الصادق في ودادك الذي يهمه ما يهمك فأعز من بيض الأنوق ; وعن بعض الحكماء أنه سئل عن الصديق فقال : اسم لا معنى له . ويجوز أن يريد بالصديق الجمع والحميم القريب والخاص ; ومنه حامة الرجل أي [ ص: 110 ] أقرباؤه . وأصل هذا من الحميم وهو الماء الحار ; ومنه الحمام والحمى ; فحامة الرجل الذين يحرقهم ما أحرقه ; يقال : وهم حزانته أي يحزنهم ما يحزنه . ويقال : حم الشيء وأحم : إذا قرب ، ومنه الحمى ; لأنها تقرب من الأجل . وقال علي بن عيسى : إنما سمي القريب حميما ; لأنه يحمى لغضب صاحبه ، فجعله مأخوذا من الحمية . وقال قتادة : يذهب الله عز وجل يوم القيامة مودة الصديق ورقة الحميم . ويجوز : ( ولا صديق حميم ) بالرفع على موضع من شافعين لأن ( من شافعين ) في موضع رفع . وجمع صديق أصدقاء وصدقاء وصداق . ولا يقال صدق للفرق بين النعت وغيره . وحكى الكوفيون : أنه يقال في جمعه صدقان . النحاس : وهذا بعيد ; لأن هذا جمع ما ليس بنعت نحو رغيف ورغفان . وحكوا أيضا صديق وأصادق . و " أفاعل " إنما هو جمع " أفعل " إذا لم يكن نعتا نحو أشجع وأشاجع . ويقال : صديق للواحد والجماعة وللمرأة ; قال الشاعر [ جرير ] :نصبن الهوى ثم ارتمين قلوبنا بأعين أعداء وهن صديقويقال : فلان صديقي أي أخص أصدقائي ، وإنما يصغر على جهة المدح ; كقول حباب بن المنذر : ( أنا جذيلها المحكك ، وعذيقها المرجب ) ذكره الجوهري . النحاس : وجمع " حميم " أحماء وأحمة وكرهوا أفعلاء للتضعيف .

A man’s heaven and hell are not far away from him. Only a curtain intervenes between them. When Doomsday removes that curtain, every man will see that he was standing just on the edge of his heaven or hell, though the negligent man considered it something very distant. There were false leaders (mujrimun), who enjoyed an elevated position in the society of their times. They did not accept the call for Truth simply because, thereafter, their greatness would be finished. Their false pride prevented them from accepting the Truth. As a result, their followers likewise did not consider the call for Truth worth responding to. Equating the leaders with the Lord of the Universe means giving the same status to their utterances as to those of the Lord of the Universe. The Quranic commentator, Ibn Kathir, portrays them as carrying out the orders of their leaders ‘as the orders of the Lord of the Universe are carried out.’ Those who accepted the pronouncements of their leaders as if they were God’s commandments in the world, will themselves, in the Hereafter, call those leaders blameworthy, but it will be of no avail. The place where one was required to recognise and differentiate between the falsifiers and the men of Truth was the world and not the Hereafter.

يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ ﴿88﴾ إِلَّا مَنْ أَتَى اللَّـهَ بِقَلْبٍ سَلِيمٍ ﴿89﴾ The Day when neither wealth will be of any use (to any one) nor sons, [ 88] except to one who will come to Allah with a sound heart, [ 26:89] This verse has declared that wealth and children will not be of any help to a person on the Day of Judgment. This declaration is subjected to exception in the words, "except to one who will come to Allah with sound heart". (coming with sound heart means to come to Him with true faith). Now, this exception has been interpreted in two different ways. According to one interpretation adopted by some commentators this exception is not meant to exclude the believers from the rule. It is an exception of a special type which is known in Arabic grammar as "munqati" (This type of exception does not exclude anything from the aforementioned statement. It simply says that the thing negated in the first sentence is found in someone else.) A simple example for this expression is that a person is asked about Zaid whether he has some wealth and children, and he replies, "No, his wealth and children are nothing but his sound heart." The same expression is used in this verse. The gist of the verse, according to this interpretation would be that wealth and children will not be helpful to anyone, neither to a believer nor to a disbeliever; what will be helpful, instead of wealth and children, is one's sound heart, i.e. the true faith and righteous deeds. The second interpretation, adopted by the majority, is that it is a normal exception which means that wealth and children may be helpful to the one who will come to Allah with sound heart, i.e. with faith and righteous deeds, but these things will not be of any use to a disbeliever. Another point worth noting in this verse is that while referring to 'children' the Holy Qur'an has used the word بَنُون (Banun) which is literally restricted to the male children. Probably the reason is that it is the male children from whom an effective help is expected in adverse situations. The expectation of help from female children in some calamities is very rare even in this world. Therefore, the male children are specifically mentioned in the context of the Hereafter to indicate that even those who were expected to help in the world will not be of any use there. It may also be noted that "sound heart" literally means a healthy heart. But according to Sayyidna Ibn ` Abbas ؓ here it means that heart of a believer that testifies the Oneness of Allah and is pure from shirk. The same interpretation is reported from Mujahid, Hasan al-Basri and Said ibn al-Musayyab رحمۃ اللہ علیہم with different expressions. Said ibn al-Musayyab (رح) says that the sound heart is only that of a believer because the heart of a disbeliever is sick. The Holy Qur'an says, فِي قُلُوبِهِم مَّرَ‌ضٌ(In their heart there is a malady (2:10). Wealth, children and the family relationship can also be beneficial in the Hereafter to a believer In accordance with the commonly adopted explanation of the verse it has now become clear that the wealth of a person could be of help to him on the Dooms Day, provided he is a Muslim. It can be elaborated by saying that the one who has spent his wealth in this world in the way of Allah and in the cause of righteous deeds or has spent in an ongoing charity (Sadaqah Jariyah), will get its benefit in the Hereafter if he dies with the faith of Islam and is listed as a believer on the Day of Judgment. On the other hand if he was not a Muslim or God-forbid became an apostate before his death, then all the good deeds he had done in this world will be of no benefit to him. The same rule will apply in the case of children, that is, if a person is Muslim, he can benefit from them in the Hereafter in that his children supplicate for his forgiveness after his death. Also, if he had tried to train the children to be pious, whatever good they will do, its benefit will also be passed on to him as long as they do righteous deeds. It is also possible that his pious children obtain his pardon in the Hereafter by intercession. In a few Ahadith it is reported about such an intercession and its acceptance, especially the intercession of the young children yet to attain puberty. Likewise, the children will also benefit from their parents on the condition of faith in that if they were Muslims but their righteous deeds could not attain the level of their parents, then Allah Ta’ ala by taking into account their parents good deeds would place them also at the high position of their parents. The Holy Qur'an has elucidated it in these words أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (52:21) that is ` We will join together with Our righteous servants their progeny'. The above quoted famous explanation of this verse has made it clear that wherever it is mentioned in the Qur'an or hadith that the family connection will be of no avail in the Hereafter, the reference is to the non-believers. This principle is applicable to the extent that even if the wife and children of the messenger are not believers, they too would not benefit from his prophethood in the Hereafter, as is the case of the son of Sayyidna Nuh (علیہ السلام) the wife of Lut (علیہ السلام) and the father of Sayyidna Ibrahim (علیہ السلام) . The Qur'anic verses فَإِذَا نُفِخَ فِي الصُّورِ‌ فَلَا أَنسَابَ بَيْنَهُمْ "Thereafter, when the Sur صُور (the trumpet) is blown, there are no ties of kinship between them" (23:101) and يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ ﴿34﴾ وَأُمِّهِ وَأَبِيهِ ﴿35﴾; (upon the day when a man shall flee from his brother, his mother, his father - 80:34) and لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ "nor will a son be standing for his father in any way" (31:33) all reflect this very theme. (واللہُ اعلم)

(Nor any loving friend) nor anyone close who might be interested in our plight.