ٱلرَّحْمَٰن : ٣١

سَنَفۡرُغُ Soon We will attend
لَكُمۡ to you
أَيُّهَ O you
ٱلثَّقَلَانِ two classes!

We will attend to you, O prominent beings.¹

Footnotes

¹ - Specifically two: mankind and jinn.

We will attend to you, We shall turn to reckon with you, O you two heavy ones!, mankind and jinn.

A Warning for Humans and Jinn Allay says, سَنَفْرُغُ لَكُمْ أَيُّهَا الثَّقَلَنِ We shall attend to you, O Thaqalan! Ibn Jurayj said that the Ayah, سَنَفْرُغُ لَكُمْ (We shall attend to you), means, `We shall judge you,' while Al-Bukhari said that it means, We shall recompense you. Surely, nothing will busy Allah from attending to anything else. This type of speech pattern is common in the Arabic language. For example, one would say, I will attend to you, even when one is not busy with anything else. Allah's saying; أَيُّهَا الثَّقَلَن (O you Thaqalan!), refers to the humans and the Jinns, as in the Hadith; يَسْمَعُهَا كُلُّ شَيْءٍ إِلاَّ الثَّقَلَيْن Everyone will be able to hear it, except the Thaqalayn. In another narration that explains it, the Prophet said, إِلاَّ الاِْنْسَ وَالْجِن except mankind and the Jinns. Allah said, فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ Then which of the blessings of your Lord will you both deny! then, يَا مَعْشَرَ الْجِنِّ وَالاْاِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالاْاَرْضِ فَانفُذُوا لَاا تَنفُذُونَ إِلاَّ بِسُلْطَانٍ O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)! meaning, `you will never be able to escape Allah's orders and decrees, because it encompasses you. You will never be able to avoid or avert His rule and judgement over you, you are surrounded by it wherever you may be.' This is also about the Gathering when the angels, comprising seven lines in every direction, will surround the creatures. None of the creatures will be able to escape on that Day, إِلاَّ بِسُلْطَانٍ (except with authority), meaning, except with the commandment from Allah, يَقُولُ الاِنسَـنُ يَوْمَيِذٍ أَيْنَ الْمَفَرُّ كَلَّ لَا وَزَرَ إِلَى رَبِّكَ يَوْمَيِذٍ الْمُسْتَقَرُّ On that Day man will say:Where (is the refuge) to flee No! There is no refuge! Unto your Lord will be the place of rest that Day. (75:10-12), وَالَّذِينَ كَسَبُواْ السَّيِّيَاتِ جَزَاءُ سَيِّيَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَّا لَهُمْ مِّنَ اللَّهِ مِنْ عَاصِمٍ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِّنَ الَّيْلِ مُظْلِماً أُوْلَـيِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ And those who earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them. No defender will they have from Allah. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of Fire, they will abide therein forever. (10:27) فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ Then which of the blessings of your Lord will you both deny! Allah's statement, يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلَ تَنتَصِرَانِ There will be sent against you both, Shuwaz of fire and Nuhas, and you will not be able to defend yourselves. Ali bin Abi Talhah reported from Ibn Abbas that Shuwaz is the flame of fire. Abu Salih said, It is the flame above the fire below the smoke. Ad-Dahhak said, شُوَاظٌ مِّن نَّارٍ (Shuwaz of fire), A flood of fire. Allah said; وَنُحَاسٌ (and Nuhas) . Ali bin Abi Talhah reported from Ibn Abbas; The smoke of the fire. Similar was reported from Abu Salih, Sa`id bin Jubayr and Abu Sinan. Ibn Jarir said that the Arabs used to call the smoke of the fire, Nuhas and Nihas. But he said that the scholars of Qur'anic recitation said that in this Ayah, the word recited is Nuhas. Mujahid said, Molten brass poured over their heads. Qatadah held the same view. Ad-Dahhak said, Nuhas is liquid copper. The Ayah means, `if you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing smoke of fire and molten brass on you.' Allah's statement, فَلَ تَنتَصِرَانِ فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny! The Horrors of the Day of Resurrection Allah said, فَإِذَا انشَقَّتِ السَّمَاء Then when the heaven is rent asunder, on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as, وَانشَقَّتِ السَّمَأءُ فَهِىَ يَوْمَيِذٍ وَاهِيَةٌ And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up. (69:16), وَيَوْمَ تَشَقَّقُ السَّمَأءُ بِالْغَمَـمِ وَنُزِّلَ الْمَلَـيِكَةُ تَنزِيلً And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending. (25:25) and, إِذَا السَّمَأءُ انشَقَّتْ وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ When the heaven is split asunder, and listens to and obeys its Lord -- and it must do so. (84:1-2) Allah's statement, فَكَانَتْ وَرْدَةً كَالدِّهَانِ and it becomes Wardah like Dihan. This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, It will be as rosy color and as filth oil. Mujahid said, كَالدِّهَانِ (like Dihan), Like the colors of dyes. فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ Then which of the blessings of your Lord will you both deny! Allah said; فَيَوْمَيِذٍ لاَّ يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ So on that Day he will not be questioned about his sins, (neither) human nor Jinn. this is similar to His saying; هَـذَا يَوْمُ لَا يَنطِقُونَ وَلَا يُوْذَنُ لَهُمْ فَيَعْتَذِرُونَ That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse. (77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said; فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ عَمَّا كَانُواْ يَعْمَلُونَ So, by your Lord, We shall certainly call all of them to account. For all that they used to do. (15:92-93) Qatadah said, On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do. فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ Then which of the blessings of your Lord will you both deny! Allah the Exalted said يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ The criminals will be known by their marks, i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, They will be known by their dark faces and their blue eyes. I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said, فَيُوْخَذُ بِالنَّوَاصِي وَالاَْقْدَامِ and they will be seized by their foreheads and feet. meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A`mash said that Ibn Abbas said, He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven. فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ Then which of the blessings of your Lord will you both deny! Allah said, هَذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ This is the Hell which the criminals denied. meaning, `this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers. يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ انٍ They will go between it and Hamim An! meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs, إِذِ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ والسَّلَـسِلُ يُسْحَبُونَ فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire. (40:71-72) Allah said, انٍ (An), meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn Abbas said; يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ انٍ (They will go between it and Hamim An!), That has reached the ultimate temperature and boiling fiercely. Similar was said by Mujahid, Sa`id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, Its boiling started when Allah created the heavens and the earth! Muhammad bin Ka`b Al-Qurazi said, The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement, فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ In the Hamim, then they will be burned in the Fire. (40:72) And Al-Hamim Al-An means hot. There is another report from Al-Qurazi; حَمِيمٍ انٍ (Hamim An) that it means prepared. This is also the view of Ibn Zayd. And saying that it means prepared does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said: تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ They will be given to drink from a spring, Aniyah. (88:5) which means severe unbearable heat, and His saying; غَيْرَ نَـظِرِينَ إِنَـهُ not to wait for it to be prepared, (33:53) which means properly cooking and preparing it. So His saying; حَمِيمٍ انٍ (Hamim An), Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor; فَبِأَيِّ الَاء رَبِّكُمَا تُكَذِّبَانِ Then which of the blessings of your Lord will you both deny.

. A Warning for Humans and Jinn سَنَفْرُ‌غُ لَكُمْ أَيُّهَ الثَّقَلَانِ (Soon We are going to spare Ourselves for you [ to reckon your deeds ], 0 two heavy species! ...55:31) The word jam' thaqalan is the dual of thaqal which denotes 'burden or load'. Thus the word ath-haqalan [ the dual form ] denotes 'the two heavy or weighty things', and signifies 'the men' and 'the Jinn' as the context shows. In Arabic, the word thaqal refers to anything the weight or value of which is well-known. It is in this sense that the word has occurred in the following Prophetic Tradition: اِنِّی تَارِکُ فِیکُمُ الثَّقَلَین (Indeed I leave amongst you two weighty and valuable things... which will continue to guide you.) Some versions of the Tradition state that those two weighty and valuable things are: کِتَابُ اللہ وَ عِترَتِی "Allah's Book and my family" and others state: کِتَابُ اللہ وَ سُنَّتِی ' Allah's Book and my normative Sunnah [ practices ] ". The end result of both the versions amount to the same thing because ` itrah refers to both types of family, lineal or spiritual. Therefore, it refers to all the noble Companions ؓ . The end result of the Tradition is that after the Prophet ﷺ there are two things that will serve to guide and set aright the Muslims: [ 1] the Book of Allah; and [ 2] the example of the blessed Companions in all their mutual dealings and transactions. The version that uses ` itrah instead of Sunnah means the teachings of the Prophet ﷺ that reached the Muslims through the noble Companions ؓ . Be that as it may, the word ثَّقَلینِ thaqalain in the Tradition refers to the two weighty and valuable things. From this point of view, Ath-thaqalan, in the current verse, refers to the two species of Allah's creation, Jinn and human beings, because they are the weightiest and most valuable beings [ possessed of soul ] dwelling on earth. Then the verse says, 'Soon We are going to spare Ourselves for you' The verb سَنَفْرُ‌غُ sanafrughu is derived from فَرَاغ faragh, which means to be free from occupation. The antonym of faragh is شُغُل shughl [ to occupy ]. The word faragh informs us of two things: [ 1] that one was occupied with something; and [ 2] now he has become free from that occupation. This type of faragh is common in human beings. However, neither of these senses apply to Allah. He is above them. Surely, nothing will occupy Allah from attending to anything else, nor does He become free or unoccupied like human beings do. Therefore, the verb sanafrughu [ We are going to spare Ourselves to you ] is employed as a metaphor. This metaphorical use of the word is common in human speech. This expression is used to show the importance of some work: 'We are now free to attend to you, being fully focused on you'. Anyone who fully focuses attention on any work, idiomatically it is said that 'he has no other work or he has nothing else to do'. In a verse preceding this [ 29], it was mentioned that the earthly beings ask for their specific needs, such as sustenance, health and welfare, and comfort; and forgiveness, mercy and Paradise. The celestial beings need Allah's mercy, grace and forgiveness which surround them all the time. From this point of view, Allah is, every moment, in a state of characteristic manifestation of His Divinity and Divine Attributes. The verse sanafrughu [ We are going to spare Ourselves for you...] indicates that on the Day of Judgment all petitions, their acceptance and acting on them will come to an end. Of all the manifestations, there shall remain only one manifestation and that is taking account of deeds and passing judgment with absolute justice and equity. [ Ruh ]

Tafsir Surat Ar-Rahman: 31-36 Kami akan memperhatikan sepenuhnya kepadamu, wahai manusia dan jin. Maka nikmat Tuhan kamu yang manakah yang kamu dustakan? Wahai golongan jin dan manusia, jika kamu sanggup menembus (melintas) penjuru langit dan bumi, maka lintasilah, kamu tidak dapat menembusnya kecuali dengan kekuatan. Maka nikmat Tuhan kamu yang manakah yang kamu dustakan? Kepada kamu berdua (jin dan manusia) dilepaskan nyala api dan cairan tembaga, sehingga kamu tidak dapat menyelamatkan diri (darinya). Maka nikmat Tuhan kamu yang manakah yang kamu dustakan? Ali ibnu Abu Talhah telah meriwayatkan dari Ibnu Abbas sehubungan dengan makna firman-Nya: Kami akan memperhatikan sepenuhnya kepadamu, wahai manusia dan jin. (Ar-Rahman: 31) Ini merupakan ancaman dari Allah subhanahu wa ta’ala kepada hamba-hamba-Nya. Sebenarnya Allah tidak sibuk, Dia selalu berada dalam kesantaian. Hal yang sama telah dikatakan oleh Adh-Dhahhak, bahwa ini mengandung ancaman. Qatadah mengatakan bahwa telah dekat masa kesudahan Allah dari makhluk-Nya. Ibnu Juraij mengatakan sehubungan dengan makna firmanya-Nya: Kami akan memperhatikan sepenuhnya kepadamu. (Ar-Rahman: 31) Artinya, Kami akan melakukan peradilan terhadap kalian. Imam Al-Bukhari mengatakan bahwa Kami akan menghisab kalian, tiada sesuatu pun yang menyibukkan-Nya dari sesuatu yang lain. Ungkapan ini telah dikenal di kalangan orang Arab. Dikatakan, "Sungguh aku akan memperhatikan sepenuhnya kepada urusanmu," padahal ia tidak mempunyai kesibukan. Dikatakan pula, "Sungguh aku akan menyerangmu di saat kamu lengah." Firman Allah subhanahu wa ta’ala: wahai manusia dan jin. (Ar-Rahman: 31) Yang dimaksud dengan saqalani ialah jin dan manusia, seperti pengertian yang disebutkan dalam hadits shahih (yang menceritakan jeritan orang yang mengalami siksa kubur): terdengar oleh segala sesuatu kecuali oleh saqlain. Menurut riwayat yang lain disebutkan, "Kecuali al-insu wal jinnu (manusia dan jin)." Dan di dalam riwayat yang lainnya lagi disebutkan, "Kecuali saqalani, yaitu manusia dan jin." Maka nikmat Tuhan kamu yang manakah yang kamu dustakan? (Ar-Rahman: 32) Kemudian Allah subhanahu wa ta’ala berfirman: Wahai golongan jin dan manusia, jika kamu sanggup menembus (melintasi) penjuru langit dan bumi, maka lintasilah, kamu tidak dapat menembusnya kecuali dengan kekuatan. (Ar-Rahman: 33) Yakni kalian tidak akan dapat melarikan diri dari perintah Allah dan takdirNya, bahkan Dia meliputi kalian dan kalian tidak akan mampu melepaskan diri dari hukum-Nya, tidak pula membatalkan hukum-Nya terhadap kalian, ke mana pun kalian pergi selalu diliput. Dan ini menceritakan keadaan di Yaumul Mahsyar (hari manusia dihimpunkan); sedangkan semua malaikat mengawasi semua makhluk sebanyak tujuh saf dari semua penjuru, maka tiada seorang pun yang dapat meloloskan diri, kecuali dengan kekuasaan. (Ar-Rahman: 33) Yaitu dengan perintah dari Allah. Pada hari itu manusia berkata, "Ke manakah tempat lari?Sekali-kali tidak! Tidak ada tempat berlindung! Hanya kepada Tuhanmu sajalah pada hari itu tempat kembali. (Al-Qiyamah: 10-12) Disebutkan pula dalam ayat lain melalui firman-Nya: Dan orang-orang yang mengajarkan kejahatan (mendapat) balasan yang setimpal dan mereka ditutupi kehinaan. Tidak ada bagi mereka seorang pelindung pun dari (azab) Allah, seakan-akan muka mereka ditutupi dengan kepingan-kepingan malam yang gelap gulita. Mereka itulah penghuni neraka; mereka kekal di dalamnya. (Yunus: 27) Karena itulah maka dalam ayat selanjutnya disebutkan oleh firman-Nya: Kepada kamu berdua (jin dan manusia) dilepaskan nyala api dan cairan tembaga, sehingga kamu tidak dapat menyelamatkan diri (darinya). (Ar-Rahman: 35) Ali ibnu Abu Talhah telah meriwayatkan dari Ibnu Abbas, bahwa yang dimaksud dengan syuwaz ialah nyala api. Said ibnu Jubair telah meriwayatkan dari Ibnu Abbas, bahwa yang dimaksud dengan syuwaz ialah asap. Menurut Mujahid, nyala api yang berwarna biru. Abu Saleh mengatakan bahwa syuwaz artinya nyala api yang paling ujung dan sebelum asap. Adh-Dhahhak mengatakan sehubungan dengan makna firman-Nya: nyala api. (Ar-Rahman: 35) Yakni gumpalan api bagaikan air bah. Firman Allah subhanahu wa ta’ala: dan cairan tembaga. (Ar-Rahman: 35) Ali ibnu AbuTalhah telah meriwayatkan dari Ibnu Abbas sehubungan dengan makna firman-Nya: dan cairan tembaga. (Ar-Rahman: 35) Yaitu asap api. Hal yang semisal telah diriwayatkan dari Abu Saleh, Sa'id ibnu Jubair, dan Abu Sinan. Ibnu Jarir mengatakan bahwa orang-orang Arab menyebut dukhan (asap) dengan sebutan nuhas atau nihas, tetapi ulama ahli qiraat telah sepakat membacanya dengan dammah, yakni nuhas yang artinya asap. Seperti pengertian yang terdapat di dalam bait syair Nabigah Ja'dah: bercahaya seperti cahaya lentera minyak, yang Allah tidak menjadikan asap padanya. Yang dimaksud dengan nuhas dalam bait syair ini ialah asap. Demikianlah menurut Ibnu Jarir. Imam Ath-Thabarani telah meriwayatkan melalui jalur Juwaibir, dari Adh-Dhahhak, bahwa Nabi' ibnul Azraq pernah bertanya kepada Ibnu Abbas tentang makna syuwaz, maka ia menjawab bahwa syuwaz adalah nyala api yang tidak ada asapnya. Lalu Nafi' menanyakan kepada Ibnu Abbas tentang syahid (bukti) yang menguatkan pendapatnya dari segi bahasa. Maka Ibnu Abbas membacakan kepadanya bait syair Umayyah ibnu Abus Silt yang isinya mencela Hassan: Ingatlah, adakah orang yang mau menyampaikan kepada Hasan pesan dariku dengan perjalanan yang cepat menuju ke pasar 'Ukaz. Bahwa bukankah dahulu ayahmu adalah salah seorang di antara budak-budak kami, yang kelihatan hina bersama budak-budak dari Yaman, dan itu sudah dikenal semua orang. Kerjanya hanya membuat bara api untuk setrika (hewan) dan selalu meniup nyala apinya. Nafi' berkata, "Engkau benar, lalu apakah artinya nuhas?" Ibnu Abbas menjawab, "Asap yang tidak ada nyala apinya." Nafi' bertanya, "Apakah orang-orang Arab mengenal istilah itu?" Ibnu Abbas menjawab, "Ya, tidakkah engkau mendengar ucapan Nabigah dari Bani Zibyan yang telah mengatakan dalam salah satu bait syairnya: menyala seperti nyala lentera minyak, yang Allah telah menjadikannya tidak berasap. Mujahid mengatakan bahwa an-nuhas adalah tembaga yang dilebur, lalu dituangkan ke atas kepala mereka. Hal yang sama dikatakan oleh Qatadah. Adh-Dhahhak mengatakan bahwa nuhas artinya cairan tembaga. Makna yang dimaksud dari semua pendapat ialah seandainya kalian pergi melarikan diri di hari kiamat, niscaya para malaikat dan malaikat Zabaniyah (juru siksa) akan mengembalikan kalian ke padang mahsyar, yaitu dengan mengirimkan nyala api dan cairan tembaga yang dilebur terhadap kalian hingga pada akhirnya kalian pasti kembali. Karena itulah dalam firman berikutnya disebutkan: maka kamu tidak dapat menyelamatkan diri (darinya). Maka nikmat Tuhan kamu yang manakah yang kamu dustakan? (Ar-Rahman: 35-36)".

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