Those Who Set The Ranks, Drawn up in Ranks, The Rangers — Verse 39

The Punishment of the Idolators and the Reward of the sincere Believers Allah says, addressing the people: إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ (Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat: وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ (By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3), لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ (Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6). وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً (There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here: إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ (Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills. أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ (For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah: فَوَكِهُ (Fruits) meaning, of different kinds. وَهُم مُّكْرَمُونَ (and they shall be honored,) means, they will be served and will live a life of luxury. فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ (In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs." يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ (Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah: يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here: يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ (Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature. لَذَّةٍ لِّلشَّـرِبِينَ (delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world. لاَ فِيهَا غَوْلٌ (Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery. وَلاَ هُمْ عَنْهَا يُنزَفُونَ (nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat. وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ (And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said. عِينٌ (with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says: وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ (And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.) كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him: كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said: كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said: كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said: كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.

and you will only be requited the requital for what you used to do’.

وما تجزون في الآخرة إلا بما كنتم تعملونه في الدنيا من المعاصي.

يقول تعالى مخاطبا للناس "إنكم لذائقو العذاب الأليم وما تجزون إلا ما كنتم تعملون" ثم استثنى من ذلك عباده المخلصين كما قال تعالى "والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات" وقال عز وجل "لقد خلقنا الإنسان في أحسن تقويم ثم رددناه أسفل سافلين إلا الذين آمنوا وعملوا الصالحات" وقال تعالى "وإن منكم إلا واردها كان على ربك حتما مقضيا ثم ننجي الذين اتقوا ونذر الظالمين فيها جثيا" وقال تعالى "كل نفس بما كسبت رهينة إلا أصحاب اليمين" ولهذا قال جل وعلا ههنا "إلا عباد الله المخلصين" أي ليسوا يذوقون العذاب الأليم ولا يناقشون في الحساب بل يتجاوز عن سيئاتهم إن كان لهم سيئات ويجزون الحسنة بعشر أمثالها إلى سبعمائة ضعف إلى أضعاف كثيرة إلى ما يشاء الله تعالى من التضعيف.

( وَمَا تُجْزَوْنَ إِلاَّ مَا كُنْتُمْ تَعْمَلُونَ ) أى : وما نجازيكم بهذا الجزاء الموجع المؤلم . إلا بسبب أعمالكم القبيحة فى الدنيا .وهكذا نجد الآيات الكريمة قد بينت لنا بأسلوب مؤثر بديع ، سوء عاقبة الكافرين ، بسبب إعراضهم عن الحق . واستكبارهم عن الدخول فيه ، ووصفهم للرسول صلى الله عليه وسلم بما هو برئ منه .

( وَمَا تُجْزَوْنَ ) يقول: وما تثابون في الآخرة إذا ذقتم العذاب الأليم فيها(إلا) ثواب ( مَا كُنْتُمْ تَعْمَلُونَ ) في الدنيا، معاصِيَ الله.

( وما تجزون إلا ما كنتم تعملون ) في الدنيا من الشرك .

وَمَا تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ (39)ولما وصف عذابهم بأنه أليم عُطف عليه إخبارهم بأن ذلك المقدار لا حيف عليهم فيه لأنه على وفاق أعمالهم التي كانوا يعملونها في الدنيا من آثار الشرك ، والحَظُّ الأكبر من ذلك الجزاءِ هو حظ الشرك ولكن كني عن الشرك بأعماله وأما هو فهو أمر اعتقادي . وفي هذا دليل على أن الكفار مجازَوْن على أعمالهم السيئة من الأقوال والأعمال كتمجيد آلهتهم والدعاءِ لها ، وتكذيب الرسول صلى الله عليه وسلم وأذاه وأذى المؤمنين ، وقولِهم في أصنامهم إنهم شفعاء عند الله ، وفي الملائكة إنهم بنات الله ، ومن قتل الأنفس والغارة على الأموال ووأد البنات والزنا فإن ذلك كله مما يزيدهم عذاباً ، وهو يؤيد قول الذين ذهبوا إلى أن الكفار مخاطبون بفروع الشريعة وأن ذلك واقع .

وما تجزون إلا ما كنتم تعملون [ ص: 71 ] أي إلا بما عملتم من الشرك

When they were told that there was nobody worth worshipping except God, they behaved haughtily. This does not mean that their haughty behaviour was directed against God. The majesty of God is too lofty to allow any individual to be so presumptuous. Their haughty behaviour, in fact, was aimed at His messenger. The leaders in whose name others indulged in polytheistic acts, were adversely affected by the Prophet’s call for belief in the oneness of God. On the one hand was the Prophet and on the other, the polytheistic leaders. Since the Prophet appeared to be of a lesser stature than the leaders, most people ignored him, considering him a person of little or no account. The force of argument was undoubtedly on the side of the Prophet, but apparent greatness seemed to reside in their leaders and history is replete with examples where the force of reason has proved ineffective in the face of apparent greatness.

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.

(Ye are requited) in the Hereafter (naught save what ye did) in the life of the world in your state of idolatry and disbelief.