سُوْرَةُ الْفَجْرِ
Surah Al-Fajr (89) — Ayah 22
وَجَآءَ رَبُّكَ وَٱلْمَلَكُ صَفًّا صَفًّا ﴿22﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And your Lord comes with the angels in rows.
Word by Word — Arabic, Transliteration & Meaning
وَجَآءَ
wajāa
And comes
رَبُّكَ
rabbuka
your Lord
وَٱلْمَلَكُ
wal-malaku
and the Angels
صَفًّۭا
ṣaffan
rank
صَفًّۭا
ṣaffan
(upon) rank
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 22) ➊ { وَ جَآءَ رَبُّكَ وَ الْمَلَكُ صَفًّا صَفًّا:} And with the second blowing, all people will be resurrected and standing in that barren plain, waiting. At that time, the Lord, in a manner befitting His majesty, will descend. Along with Him, the angels will come in ranks, the earth will shine with the light of its Lord, and the records of deeds will be presented. The prophets and witnesses will be brought forth, and judgments will be made among the people with truth, and they will not be wronged. See the commentary of Surah Az-Zumar (69).
➋ At this point, Allah Himself has clearly mentioned His coming on that day in explicit words. Some people have denied this and have derived strange meanings for Allah’s coming. For example, some have said that the command of the Lord will come, some have said this is only a figurative expression, meaning only that at that time the awe of Allah will prevail just as it does when kings arrive. Some elders have altered the translation and written in the margin: “The original words are {’’ وَ جَآءَ رَبُّكَ ‘‘} whose literal translation is ‘and your Lord will come,’ but obviously, the question of Allah moving from one place to another does not arise.” The real reason for the mistake of these elders is that they considered Allah to be like themselves, that when a human moves from one place to another, it is necessary for him to leave the first place, whereas Allah’s descending to the sky of the world or coming to the earth does not mean that He is no longer on the Throne. Even now, wonders are being manifested in Allah’s creation, such as electricity, which, while remaining in its place, can reach far through remote control without wires; the attribute of the Creator is far superior to that of the creation. Then, the problem is not only that they denied the attribute of Allah’s coming, but also considered Him weaker than His creation, that the creation can come and go wherever it wishes, but the Creator cannot even come to the plain of resurrection for judgment. The duty of a believer is that when Allah Himself has said that He will come on the Day of Resurrection, he should have faith in it and leave it to Allah as to how He will come. Surely, He will come in a manner befitting His majesty, and understanding its details is beyond the capacity of the powerless creation.
➋ At this point, Allah Himself has clearly mentioned His coming on that day in explicit words. Some people have denied this and have derived strange meanings for Allah’s coming. For example, some have said that the command of the Lord will come, some have said this is only a figurative expression, meaning only that at that time the awe of Allah will prevail just as it does when kings arrive. Some elders have altered the translation and written in the margin: “The original words are {’’ وَ جَآءَ رَبُّكَ ‘‘} whose literal translation is ‘and your Lord will come,’ but obviously, the question of Allah moving from one place to another does not arise.” The real reason for the mistake of these elders is that they considered Allah to be like themselves, that when a human moves from one place to another, it is necessary for him to leave the first place, whereas Allah’s descending to the sky of the world or coming to the earth does not mean that He is no longer on the Throne. Even now, wonders are being manifested in Allah’s creation, such as electricity, which, while remaining in its place, can reach far through remote control without wires; the attribute of the Creator is far superior to that of the creation. Then, the problem is not only that they denied the attribute of Allah’s coming, but also considered Him weaker than His creation, that the creation can come and go wherever it wishes, but the Creator cannot even come to the plain of resurrection for judgment. The duty of a believer is that when Allah Himself has said that He will come on the Day of Resurrection, he should have faith in it and leave it to Allah as to how He will come. Surely, He will come in a manner befitting His majesty, and understanding its details is beyond the capacity of the powerless creation.
