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5783 The Sinner's course is now shown in contrast to the Seeker's. The Sinner may be self-complacent now: but what will
be his position when the Reckoning comes? Not easy, indeed a Day of Distress! (74.9)
77:41 - As to the Righteous they shall be amidst (cool) shades and springs (of water). 5883
5883 This is in contrast to the triple shade of smoke and sin for the sinners, which neither gives them coolness nor protects
them from the Blazing Fire. The Shade, i.e. Covering, of Allah's Good Pleasure, will be the greatest Boon of all, and
the Spring of Allah's Love will be inexhaustible. (77.41)
79:2 - By those who gently draw out (the souls of the blessed); 5918
5918 The second point is that in contrast with the wicked, the souls of the blessed will be drawn out gently to their new fife.
They will be ready for it. In fact death for them will be a realease from the grosser incidents of bodily sense. To them
the approach of Judgment will be welcome. (79.2)
80:40 - And other faces that Day will be dust-stained; 5968
5968 The dust on the faces of the sinners will be in contrast to the beaming light on the faces of the righteous; and the
blackness in contrast to the "laughing, rejoicing" faces of the righteous. But the dust also suggests that being
Rejecters of Allah, their faces and eyes and faculties were choked in dust, and the blackness suggests that being
Doers of Iniquity they had no part or lot in Purity or Light. Another contrast may possibly be deduced: the humble and
lowly may be "in the dust" in this life, and the arrogant sinners in sunshine, but the roles will be reversed at Judgment.
(80.40)
83:18 - Nay verily the Record of the Righteous is (preserved) in `Illiyin. 6019
6019 'Illiyin: the oblique form of the nominative Illiyun, which occurs in the next verse. It is in contrast to the Sijjin which
occurs in verse 7 above, where see n. 6213. Literally, it means the 'High Places'. Applying the reasoning parallel to
that which we applied to Sijjin, we may interpret it as the Place where is kept the Register of the Righteous. (83.18)
85:17 - Has the story reached thee of the Forces 6063
6063 In contrast to the real, all-embracing, and eternal power of Allah, what are the forces of man at their best? Two
examples are mentioned. (1) Pharaoh was a proud monarch of a powerful kingdom, with resources and organisation,
material, moral, and intellectual, as good as any in the world. When he pitted himself against Allah's Prophet, he and
his forces were destroyed. See lxxix. 15-26. (2) The Thamud were great builders, and had a high standard of material
civilization. But they defied the law of Allah and perished. See vii. 73-79, and n. 1043. (85.17)
88:9 - Pleased with their Striving 6100
: you cannot blame one for another. The only remedy lies in seeking for Allah's Grace and Mercy, not only for ourselves but
for others in brotherly or fatherly love. This verse is in balanced contrast to verse 16 above. (46.18)
6100 Notice the parallelism in contrast, between the fate of the Wicked and that of the Righteous. In the one case there
was humiliation in their faces; in the other, there is joy; where there was labour and weariness in warding off the Fire,
there is instead a healthy Striving, which is itself pleasurable, -a Striving which is a pleasant consequence of the
spiritual Endeavour in the earthly life, which may have brought trouble or persecution from without, but which brought
inward peace and satisfaction. (88.9)
88:10 - In a Garden on high 6101
6101
The most important point is their inward state of joy and satisfaction, mentioned in verses 8-9. Now are mentioned the
outer things of bliss, the chief of which is the Garden. The Garden is in contrast to the Fire. Its chief beauty will be
that they will hear there nothing unbecoming, or foolish, or vain. It will be a Garden on high, in all senses,-fit for the
best, highest, and noblest. (88.10)
89:1 - By the Break of Day 6108
6108 Four striking contrasts are mentioned, to show Allah's Power and Justice, and appeal to "those who understand".
The first is the glory and mystery of the Break of Day. It just succeeds the deepest dark of the Night, when the first
rays of light break through. Few people except those actually in personal touch with nature can feel its compelling
power. In respect both of beauty and terror, of hope and inspiration, of suddenness and continuing increase of light
and joy, this "holy time" of night may well stand as the type of spiritual awakening from darkness to Faith, from Death
to Resurrection. (89.1)
89:2 - By the Nights twice five; 6109
6109 By the Ten Nights are usually understood the first ten nights of Zul-Hijja, the sacred season of Pilgrimage. From the
most ancient times Makkah was the centre of Arab pilgrimage. The story of Abraham is intimately connected with it:
see ii. 125-127 and notes, also n. 217 to ii. 197. In times of Paganism various superstitions were introduced, which
Islam swept away. Islam also purified the rites and ceremonies, giving them new meaning. The ten days specially
devoted to the Hajj introduce a striking contrast in the life of Makkah and of the pilgrims. Makkah, from being a quiet
secluded city, is then thronged with thousands of pilgrims from all parts of the world. They discard their ordinary dressrepresenting
every kind of costume-to the simple and ordinary Ihram (n. 217); they refrain from every kind of fighting
and quarrel; they abstain from every kind of luxury and self-indulgence; they hold all life sacred, however humble,
except in the way of carefully-regulated sacrifice; and they spend their nights in prayer and meditation. (89.2)
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