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Donate & Earn Sadaqah Jariyah
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As it is not like earthly fruit, its season is not limited, nor is there any prohibition by law or custom or circumstance as to when or how it is to be consumed.
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Or: "[they will rest on] couches raised high". The rendering adopted by me is regarded as fully justified by some of the most outstanding commentators (e.g., Baghawi, Zamakhshari, Razi, Baydawi, etc.), and this for two reasons: firstly, because in the classical Arabic idiom, the term firash (lit., "bed" or "couch") is often used tropically to denote "wife" or "husband" (Raghib; also Qamus, Taj al-'Arus, etc.); and, secondly, because of the statement in the next verse that God "shall have brought them (hunna) into being in a life renewed". (In the context of this interpretation, Zamakhshari quotes also 36:56 , which thus refers to the inmates of paradise: "...in happiness will they and their spouses on couches recline". There is no doubt that the "spouses raised high" - i.e., to the status of the blest - are identical with the hur mentioned in verse {22} above as well as in 44:54 , 52:20 and 55:72 .
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The pronoun in Arabic is in the feminine gender. It is made clear that these maidens for heavenly society will be of special creation,-of virginal purity, grace, and beauty, inspiring and inspired by love, with the question of time and age eliminated,
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Lit., "and We shall have made them virgins". According to a number of authentic Traditions (quoted in full by Tabari and Ibn Kathir), the Prophet stated on several occasions that all righteous women, however old and decayed they may have been on earth, will be resurrected as virginal maidens and will, like their male counterparts, remain eternally young in paradise.
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I.e., equal in dignity with all other inmates of paradise. As regards the term atrab (sing. tirb), rendered above - as well as in 38:52 and 78:33 - as "well-matched", there is no doubt that it primarily denotes "[persons] of equal age" (a meaning adopted by most of the commentators); however, as pointed out by all philological authorities, this term is also used in the sense of "[persons] equal in quality", that is, "well-matched": a significance which, to my mind, is eminently appropriate here inasmuch as it is meant to stress the equal excellence of all who have attained to righteousness, whether they be men or women; or, alternatively, the equal attraction towards one another and, thus, a mutual fulfilment of their spiritual and emotional needs; or both of the above meanings.
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This class-the righteous-will be a large company in Heaven, belonging to all the ages of the world. Cf. n. 5228 to lvi. 13 above. Such is the unbounded Bounty of Allah.
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In contrast with "the foremost", who have always been "drawn close unto God" - and of whom there are less and less as time goes on (see note [4] above) - there will always be many of those who attain to righteousness after initial stumbling and sinning (see note [10]).
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I.e., until their death. Literally, the phrase reads, "those on the left hand" (see note [3] above).
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For this rendering of hamim, see surah {6}, note [62].
Notice the parallelism in the contrast between those in Bliss and those in Misery. The description in each case pursues the idea of contrast. The fierce Blast of Fire and the Boiling Water are in contrast to the happy Lote-tree and the flowers and fruits in verses 28-29 above.
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Even the Shades get a different quality in the Abode of Misery: shades of black smoke in contrast to the cool and refreshing long extended shades of trees by brooks in verses 30-31 above.
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I.e., to the exclusion of all moral considerations. For the meaning of the term mutraf, see surah {11}. note [147].
Cf. xxxiv. 34, and xliii. 23. We must read verses 45-46 together. They had wealth and the good things of life, but they used them in self-indulgence and shameless crime, and now they are in humiliation. A) Wickedness supreme: i.e. their associating others with Allah in His divinity.
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i.e., associating others with Allah in worship and denying the resurrection and judgment.
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Their want of belief and ridicule of Allah's Message contrasts with the stern reality which they see around them now.
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In xxvi, 38 (see n. 3159) the phrase "a day well-known" is used for a solemn day of festival, when the multitude of people gather together. The Day of Judgment is such a day in the supreme sense of the word.
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