Verses 27 – 40
And some of them (the followers of their chiefs ) will turn to others ( the chiefs ), asking questions from one another.  They ( the followers ) will say, ‘You were the ones who used to come to (mislead) us forcefully!’  They (the chiefs) will say, “On the contrary, you yourselves were no believers.  And we had no authority over you at all, but you yourselves were a transgressing people.  So, the word of our Lord has come true against us. Indeed, we have to taste (the punishment).  We did misguide you, ( because ) we were ourselves erroneous”.  So, this day, they will be sharers in the punishment.  This is how we deal with the criminals.  They were those to whom when it was said: ‘there is no god but Allah’, they waxed proud,  and used to say, “Are we really to leave our gods because of an insane poet?”  No, he has come with the truth and has confirmed all the messengers (of Allah).  Surely you have to taste the painful punishment-  And you will be recompensed for nothing but for what you used to do –  unlike the chosen servants of Allah.  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: + (Yamin) in: 31 J k>a ,L5 $! (You were the ones who used to come to [mislead] us forcefully.- 37:28) may have several meanings. One possible meaning of the expression: 21 J (‘ani ‘1-yamin) is ‘powerfully’ or ‘forcefully’. The translation given in the text above is based on this meaning, which seems to be fairly clear and cloudless. In addition to that, ‘yamin’ is also used to mean oath. Some commentators have explained it as: ‘you came to us with oaths,’ that is, ‘you made us believe on oath that our creed is correct and the teaching of the messenger of Allah is, God forbid, false.’ In terms of the words of the Qur’an, both these explanations are possible and acceptable comfortably. I*,, ‘,’ , ,, , ,g, 2. From verse 33: ij.5~ +Id\ +$ wlj (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, inshalAllah, it is hoped that he will be forgiven.
Verses 41 – 61
Those are the people for whom there is a known provision,  the fruits; and they will be honored  in Gardens of Bliss  facing each other on couches.  They will be served with a cup from a flowing drink,  white, delicious for those who drink. 1461 There will be no headache therein, nor will they be intoxicated with it,  and by their side there will be females restricting their gazes (to their husbands), having pretty big eyes,  as if they were eggs hidd’en (under feathers protected from pollution).  Then they will turn to each other asking questions mutually,  A speaker from them will say, ” I had a companion  who used to say (to me), ‘Are you one of those who believe?  Is it when we have died and become dust and bones? Is it true that we are going to be recompensed [for our deeds]?”‘  He (the speaker) will say (to other people in Paradise) ‘Would you like to have a look ( to Jahannam to find out what happened to that companion of mine)?”  So he looked – and he saw him in the middle of Jahannam.  He said, “By Allah, you were going almost to ruin me. But for the favour of my Lord, I would have been among those produced for punishment.”  (Then the speaker will address the other people of Paradise in delight and wonder, saying, “Are we not then to die anymore  beyond our first death, nor are we going to be punished?  This is, indeed, the great success.  For this kind (of achievement), all workers must work.  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): ;$ 2;) 4 Gj (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 Siirahs of the Qur’Zn. MaulZnZ Ashraf ‘Afi ThZnavi 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 /s *,’J mornings and evenings as indicated in another verse (kJ i/5;: ‘and for them there is their provision in it, morning and evening’ -Maryam, 19:62) where the words: CC 3 (morning and evening) have been explicitly mentioned. (3) Then, there is a third Tafsir as well. According to this explanation, ‘known provision’ m bns that this provision will be certain i, 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. (Quflubi, and others) 2. By saying: XI$ (fawakih: fruits – 42) immediately after, the Qur’iin has itself explained ‘rizq’ (provision) – that it will comprise fruits. The word: $I$ explained (fawakih) is the plural form of: *@g Ekihah) 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 fikihah is much wider than that of fruit. Imam Riizl 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: du$ ~*J.J (wa hum mukramiin: 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. 1.3 r, 4. After that, it was said: ;%; ,i. J; (‘alii sururim-mutaqabilin: facing each other on couches. – 37:~). 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’ZlZ 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. a . 5, 5. The word: 53 appearing in verse 46: s,U,jjl, (ladhdhatillishshiiribin: 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: 59 (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-fi’il. 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: :% : ladhdhatun besides $4 : ladhidhun – that is, 3 : ladhdhun. It is possible that the word: 1% : ladhdhatun used here may be a feminine form of the same > : ladhdhun (Tafsir Qurtubi). In this case, it would mean: ‘delicious for those who drink.’ Siirah AS-SaffZt : 37 : 41 – 61 441 6. The word: 22 &haul) in verse 47: 22 &Y (liF fiha ghauliin) has been explained variously as ‘headache’ or ‘abdominal pain’ or ‘smell or corruption’ or ‘muddling of reason’. The fact is that the word: J> (ghaul) is used to convey all these meanings, while HXfiz Ibn Jarir says that ‘ghaul’ appears here in the sense of bane, trouble or unwelcome consequences which makes it mean that the drink offered in Jannah will have no such evil consequences as are found in wines consumed in the mortal world – no hangovers of headache, stomach pain, bad breath or loss of reason. (Tafsir Ibn Jarir). I 7. In verse 48, it was said: +$I A@ (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 mate3 to whom Allah Ta’ZlZ 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) 4 ,), – + ,, 3 ,s** 8. In verse 48: dl( (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. (R*-ul-MaZnT) Allah knows best.