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With Surah
Qaf begins the sixth group of
the Qur’an. The central theme
of this group is the Hereafter.
In this particular surah,
various arguments are cited to prove that the Day of Judgement is certain
to come. The surah can be distinctly divided into the following seven sections:
Verses (1-5)
The grandeur and magnificence of the
Qur’an bear witness that it
is the word of Allah. Those who are regarding it as the work of a poet
or a soothsayer are merely doing so as an excuse to deny the Day of Judgement.
They are actually confounded by the fact that someone from amongst themselves
is warning them that after they die and become dust they will be returned
to life again. This according to them is very unlikely. Actually pride
and vanity have led them to reject the Qur’an and owing to this reason they are calling it a work of poetry and soothsaying.
Their denial is baseless and since they have denied the truth, they are
in an acute state of mental confusion and obvious contradiction. They should
be aware that even what the earth consumes of their bodies is in the knowledge
of Allah and with Him is a register which records all what they say and
do.
Verses (6-11)
A reference is made to the signs of
the heavens and the earth which bear evidence to the Day of Judgement and
to the reward and punishment that will be given to men on that Day as well
as to the belief of Tawhid (monotheism).
These signs testify to the power and wisdom of the Almighty and to the
various means of sustenance He has created for mankind. These signs are
meant to remind and caution man.
Verses (12-14)
The Quraysh are warned that
they should not deny the truth because of pride and prejudice. Many nations
before them who were guilty of this crime were totally destroyed, and if
they continue with this attitude, their fate will be no different.
Verses (15-18)
The Almighty's attributes of Knowledge
and Creativity which prove the certainty of the Day of Judgement are alluded
to and a reference is also made to the arrangement He has made for the
security and protection of the records of all the deeds and utterances
of mankind.
Verses (19-35)
A vivid description of the Day of
Judgement is drawn: The details of the dreadful fate the disbelievers will
encounter and the good fate the believers will meet are highlighted.
Verses (36-37)
The Quraysh are warned that
they must not be overcome by the pride of the power they possess and must
not vainly reckon that their glory and grandeur are eternal: Many other
nations, who had much more power and splendour were destroyed at the very
height of their dominance and authority; they could not even find any room
in the vastness of the earth to hide from the ruthless law of retribution.
Indeed, in the account of these nations is a lesson for people who are
sensitive and who earnestly give ear.
Verses (38-45)
The Prophet (sws) is urged to persevere
and to persist in the cause of truth, and seek perseverance from Allah
with the help of prayers. He is told to defer the matter of the disbelievers
to the Day of Judgement, which is certain to come; when the Almighty Himself
will take account of their deeds. Furthermore, he is assured that his only
responsibility is to warn them of this Day; to make them accept faith is
not his responsibility. He should only admonish those who fear Allah through
this Qur’an, and to leave the matter of those who make of fun it to the
Almighty.
This surah is the dual counterpart of the previous surah:
Qaf. It can be distinctly divided
into the following six sections:
Verses (1-14)
By referring to the diverse manifestations
of the winds and the clouds, people who make fun of the Day of Reward and
Punishment by mockingly questioning about its time of arrival are severely
reprimanded for their behaviour. They are warned that the doom that will
descend upon them if they deny the Prophet (sws) as well as the Day of
Reckoning about which they are being warned; both are certain to come.
Only those who have lost their senses are daring to doubt their certainty.
Those who are seeking to hasten them will be told that those were precisely
what they had sought to hasten.
Verses (15-19)
In contrast with the disbelievers,
a mention is made of the reward the righteous will receive who had spent
their lives while remaining fearful of the Day, who slept but little at
night and in the early hours of dawn sought their Lord’s forgiveness and
in whose wealth the deprived had a share.
Verses (20-23)
The signs in the heavens and the earth,
as well as in the human soul, which testify to the Day of Judgement are
alluded to. It is then claimed that creating mankind a second time is as
easy for the Almighty as is for a person to utter a word.
Verses (24-37)
Evidence from history which further
substantiates the imminence of the Day of Judgement is presented by referring
to the tales of Abraham (sws) and Lot (sws). The same angels who had brought
glad tidings to Abraham (sws) about being blessed with a son had unleashed
a storming wind and showered stones on the people who had denied the Prophet
Lot (sws), and had saved those who had professed faith in him. These events
bear witness historically that the Creator of this Universe takes account
of what nations do: the people of Lot (sws) were punished in retribution
of their own misdeeds. There is a lesson for those who are fearful of the
Almighty in this episode -- for the remains of their cities have been preserved
by Him.
Verses (38-46)
A brief mention is made of the tales
of the Pharaoh and the people of `Aad and Thamud, and folks of
Noah who were caught in the ruthless law of retribution of nations
when they rejected the message of their respective prophets. They were
totally destroyed by the Almighty who just ordered the winds and the clouds
to unleash their terror on them.
Verses (47-60)
In this concluding section, the whole
theme of the surah is summed
up: It is not difficult for the Almighty, who is the Creator of the heavens
and the earth and who has created everything in pairs, to create this world
a second time: If the Day of Reckoning is certain to come, then people
should turn to the Almighty and seek His nearness. The Prophet (sws) is
assured that all the other prophets before him received no different a
treatment at the hands of their people. He is advised to leave these rebellious
people to themselves and to remind only those who are paying heed to the
Message of Allah. He is further consoled by the Almighty that men and jinn
folk have been created by Him, only to worship Him. He has not imposed
any responsibility on them to feed others nor does He Himself seek sustenance
from them. Indeed, He Himself is the Provider of all, Lord of Might and
Power. He will sustain and provide all those who, irrespective of the circumstances,
set out to befittingly worship Him. He will help them in their endeavours
as well and no one will be able to harm them. As far as the wrongdoers
are concerned, they will get in this world what has been ordained for them.
In spite of all their outcries to the Almighty to hasten the Day of Judgement,
they will be given the respite needed so that the truth is unveiled to
them in its ultimate form after which they can have no excuse to deny.
Finally, when this period is over, as deemed by the Almighty, they will
encounter the Day about which they are being warned.
The surah can be divided into the following
three sections:
Verses (1-16)
This section forms the introductory
part of the surah. The headstrong
and obstinate people of Quraysh are severely warned through certain
historical and universal facts as evidence that the punishment about which
they have been informed is certain to come. They should not hasten it and
if they will not change their attitude, it will definitely alight and no
one will be able to avert it. The next few verses draw a vivid picture
of the Day of Judgement, with a brief description of the dreadful fate
of those who had denied it.
Verses (17-28)
A portrayal of the favours of the
life of bliss the believers will be blessed with in contrast with that
of the unbelievers is made. A special favour which is highlighted
here is that the Almighty will unite those who brought up their children
according to the teachings of Islam with their children even if these children
are not entitled to this high level as regards their own deeds. For this
union, those who deserve a high rank and level will not be demoted; instead
people deserving a lower rank will be promoted to higher ones. Basically,
the fate of a person will be decided according to his deeds; therefore,
neither a reduction will take place in a person's deeds nor a faithless
person will be able to enter Paradise; indeed, the Almighty's blessings
will be for the believers.
Verses (29-49)
In the concluding part of the surah,
the Prophet (sws) is comforted that he should not pay any heed to the excuse
the disbelievers are `inventing' to deny his Prophethood. Ignoring their
attitude, he should keep on discharging his duty of reminding people of
the truth so that those who are mindful are able to adopt the right path
and those who insist on remaining on the wrong path have no excuse but
defiance to remain so.
In the twelfth verse, the attitude
of the adversaries of indulging in pleasantries and toying with the truth
was referred to. Here they are dealt with in detail and silenced on this
behaviour.
Rebellious people are warned that
very soon the time will come when all their schemes will be shattered,
and before the torment of the Final Day they will encounter another torment
in this world also.
The Prophet (sws) is comforted that
he should patiently await his Lord's decision, and should be aware that
he is under His direct protection.
He should augment this patience through
prayers, especially the night and early morning ones.
Surah
Najm is the dual counterpart of Surah
Tur,
the previous surah. It can be divided into the following five sections:
Verses (1-18)
In this introductory part, it is elaborated
that the Qur’an is not the work of a soothsayer or a fortune-teller,
as its disbelievers are alleging; the Almighty Himself has revealed it
on the Prophet (sws) through his most trusted and dependable angel. All
its verses are based on truth and what is stated in them is inevitable;
there is not the slightest element of falsehood in them. No one should
have the misconception that the observations and experiences the Prophet
(sws) is presenting about revelation and Gabriel are mere illusions or
hallucinations. These observations are absolutely true and it is in the
well-being of its opponents to profess faith in the Prophet (sws) instead
of showing malice and hostility.
Verses (19-28)
The idolaters of Makkah are
warned that their idols are nothing but a creation of their fancy and have
no reality. They are but names which they have invented; neither has the
Almighty ever sanctioned their existence nor can sense and reason, instinct
and intellect accept them. These are merely vain conjectures that they
are following, even though there has come to them a manifest guidance from
their Lord; they must bear in mind that conjectures and suppositions cannot
take the place of truth, and false wishes and desires have no basis. They
will not encounter what they desire and will only encounter the facts about
which they are being warned. Hence, they must prepare themselves to face
them. They must remember that all the matters of this world and the Hereafter
are under the control of the Almighty and no one can interfere in them.
There are many angels in the heavens but none whosoever can benefit from
their intercession. The Almighty alone will give permission to intercede
to whom He wants and for whom He chooses. Therefore, the myth of regarding
the angels as the daughters of Allah and seeking refuge from the law of
retribution and accountability in the Hereafter by baselessly supposing
that they will intercede for them is mere fanciful thinking on their part
and will certainly not be of any benefit to them.
Verses (29-32)
The Prophet (sws) is solaced that
he should turn away from those who are showing indifference to the Message
of Allah and that he should leave them to themselves. This is the farthest
limit of their knowledge and they have no awareness of the Hereafter. He
best knows those who have strayed from His path and those who are rightly
guided and He will give each person his due. Whatever is in the heavens
and the earth is under the sole jurisdiction of Allah and no one whosoever
can save the evildoers from His punishment nor deprive the righteous of
their reward. Only those will be rewarded who abstained from heinous sins
and open indecencies save those occasional but minor sins to which they
were induced, but they never became brave on them -- because indeed the
Almighty is vast in mercy; He will forgive them. As far as those proud
and rebellious people are concerned who on the basis of their race and
creed and on the false pretext of intercession reckon that they will be
granted a high place in the Hereafter, they must not be misled; the Almighty
has knowledge of all their stages of creation and is also aware of their
deeds.
Verses (33-55)
People who do not even have the spirit
to spend in the way of the Almighty or make sacrifices and who vainly reckon
that since they are the progeny of two great prophets -- Abraham and Moses
-- they are by birth entitled to paradise are severely condemned on this
attitude. Their attention is directed to the teachings and sacrifices of
these Prophets that their high rank and status are because of the unprecedented
sacrifices they gave in the way of Allah and nobecause of their race or
creed. A person's own deeds only will benefit him and they will be of no
use to others.
In this regard, it is also emphatically
explained that Allah alone gives comfort and pain, life and death, daughter
and son, wealth and opulence; therefore, one should always attach himself
to the Almighty. Nations who remain indifferent to the Message of Allah
and get deeply involved in worldly pleasures, in spite of their wealth
and grandeur, meet the fate similar to the one met by the Aad and the Thamud. Their remains
still exist and everyone should learn a lesson from them.
Verses (56-62)
This concluding section of the surah
refers to what is stated in the beginning: the Qur’an is not the work of fortune-tellers or soothsayers but like previous
heavenly scriptures is another Reminder. Now the threatened hour is nigh
and it is giving its opponents a timely warning. If they still do not take
heed, no one will be able to save them from Allah. They should not express
surprise and wonder at the reality about which this Reminder is warning
them. They should not laugh at it; in fact, its consequences are so grave
that they should take it very seriously. They must pay heed and prostrate
themselves in front of the Almighty.
The surah can be divided into the following three sections:
Verses (1-8)
The Prophet (sws) is comforted that
he should not pay any heed to the stubborn and obstinate people who are
demanding to see the doom they have been promised. The greatest of signs
will not induce them to accept faith because they do not follow the norms
of sense and reason; instead they are the followers of their whims and
desires. The tales of various nations should be a big lesson for them,
but alas! they do not have the ability to learn from history. The Prophet
(sws) is further consoled that they will not pay heed to his Message; he
should leave their matter to the summoner who, on the Day of Judgement
will be summoning them not to the Qur’an but to Hell. They will respond to his call, emerging from their graves
like locusts scattered about.
Verses (9-42)
The Quraysh are directed to
learn a lesson from the fate of the people of Noah, Aad,
Thamud, Lot and Pharaoh. These
people, like the Quraysh, rejected their respective prophets, and
if the Quraysh also follow their footsteps, they will meet a similar
fate. They must bear in mind that the Almighty has revealed the Qur’an
to warn them of this danger beforehand by making it very appropriate for
admonition. Instead of acknowledging this favour of the Almighty and benefiting
from it, alas! it is their extreme misfortune that they are asking for
punishment.
Verses (43-55)
The Quraysh are cautioned that
when in the past the Almighty has never spared the unbelievers, they
should not consider themselves an exception to this rule. Do they reckon
that the Almighty has written a directive of acquittal for them in the
Hereafter in the heavenly scriptures, and do they think that they will
be able to defend themselves against Allah in the Hereafter? If they have
such foolish ideas, they must remember that the Almighty will never treat
the unbelievers and the righteous equally. The unbelievers will encounter
the raging fire of Hell and the righteous will dwell in the eternal bliss
of paradise.
The nazm
of this surah is very evident.
It begins with the declaration that the Qur’an is a manifestation of the Graciousness of the Almighty. The Almighty
created man and specially blessed him with the power of speech and comprehension.
These abilities require that man should be taught and educated with the
most grand heavenly work -- the Qur’an -- and not through torment and punishment. It is the extreme misfortune
of the disbelievers who instead of seeking guidance from it are demanding
to see the promised doom.
After this, various signs in the heavens
and in the earth and in the universal norms of human intellect are pointed
at and two of the Almighty's creations -- men and jinn-folk -- are urged
and exhorted to reflect on them and rebuked upon denying so many signs.
These signs are mentioned in the following
sequence:
First and foremost are mentioned those
signs and manifestations which point to the fact that the Almighty greatly
cherishes justice and does not approve anything contrary to justice and
equity at all in the world He has created.
These are followed by those which
indicate that the tremendous and extremely vast system of sustenance which
the Almighty has established on the earth strongly indicates that man will
not be left unaccountable; in fact, one day he will definitely be held
accountable for the profound blessings he has been given. Those who deserve
to be rewarded will be rewarded by Allah and those who deserve to be punished
will be punished by Him.
A reference is then made to the fact
that it is the Almighty who has created men and jinn-folk from clay and
fire and He can easily create them a second time. There is no difficulty
for Him in this regard. This whole Universe is under His control; He is
the Lord of the East and the West. Whatever rises, rises with His permission
and whatever sets, sets with His permission.
After this, it is asserted that the
conflicting elements in the Universe are in harmony with one another to
fulfil a greater purpose which is over and above their creation. This bears
witness to the fact that a sovereign will is dominant over these elements
which creates harmony between them and uses them for the collective welfare
of the universe. If this were not so, the universe would have been destroyed
by a clash between its conflicting elements. That it is surviving is an
ample testimony to the fact that a single supreme and omnipotent power
controls it.
A mention is then made of the fact
that Allah alone is immortal and all the rest are mortal.
Next it is expressed that all except
the Almighty are needy and He is the only one who fulfils their needs.
The foolish who ask from others actually receive from Him as well.
An affirmation is then made of the
fact that the Day wherein accountability of deeds takes place is certain
to come and on that Day no one -- men as well as the jinn-folk -- will
be able to run away from the Almighty's grasp. On that Day, no evidence
will be needed to convict a criminal as his forehead will bear witness
to his sins. He will then be grabbed by his forehead and feet and flung
into Hell.
At the end, features and characteristics
of the paradise which the muqarrabin (the near ones) will receive
are delineated, followed by the features and characteristics of the paradise
which the Ashabu’l
Yamin (Companions of the Right Hand)
will be blessed with.
The surah can be divided into the following six sections:
Verses (1-10)
The surah begins with the assertion that the Day of Judgement is certain to come.
The Day will evaluate a person according to his faith and deeds; it will
upgrade many a people and downgrade many of them. As a result of this assessment,
people will be divided into three categories: the ashabu’l
yamin, the ashabu’l
shimal and the sabiqunu’l
awwalun.
Verses (11-26)
Those nearest to the Almighty will
be the sabiqunu’l
awwalun. The details of the gifts
and favours of their Lord which they will receive in paradise are recounted
together with the qualities of the sabiqunu’l
awwalun which actually entitled
them to these favours.
Verses (27-40)
The second place will be occupied
by the ashabu’l
yamin. A delineation is made of
the bounties and rewards which they will be blessed with in paradise and
of their personal high character which made them worthy of this life of
bliss.
Verses (41-48)
The horrible fate of the ashabu’l
shimal is depicted and a reference
is made to a few of their grave sins which led them to this terrible punishment.
Verses (49-74)
The Quraysh are directly addressed
and warned that they would end up with the same fate as that of the ashabu’l
shimal if they persist in their attitude of denying the Prophet (sws).
In this regard, a reference is made to certain self-evident arguments bear
evidence to the Day of Reward and Punishment. Such is the nature of these
arguments that no excuse but stubbornness on their part can deny them.
Verses (75-96)
An indication is made to the exalted
status of the Qur’an and the
fact that it is above and beyond the reach of Satan and his agents. The
Quraysh are again cautioned not to turn a deaf ear towards this
sublime message and thus invite their doom. The fate which this Book is
informing them about is a reality. Fortunate are they who today strive
to attain a place among the ashabu’l yamin and the sabiqunu’l awwalun;
those who will not do so, will end up among the ashabu’l shimal and will
face a grievous penalty.
The surah
can be distinctly divided into the following nine sections:
Verses (1-6)
In the introductory part of the surah,
a reference is made to the attributes of Wisdom, Power, Knowledge, Authority,
Origination and Planning of the Almighty in order to highlight that someone
possessing these attributes is the one towards whom every one will turn
on the Day of Judgement; therefore, it is befitting that only He should
be thanked and glorified. Everything within this Universe is glorifying
Him and this act of theirs invites men to worship Him only and not associate
others with Him.
Verses (7-10)
A warning is sounded to the Muslims
in general and those among them having a weak faith in particular that
they should fulfil the requisites of the covenant of `to listen and obey'
they had pledged at the hands of the Prophet (sws) with all the spirit
and determination they can muster. It is the requirement of their faith
to respond positively to the Jihad
and Infaq the Prophet (sws)
is today calling them to. It is this attitude which will bring them towards
light from darkness. Those who spend and fight in the way of Allah will
have a higher status than those who will do so after the conquest of Makkah,
though they too will be rewarded by the Almighty.
Verses (11-15)
Those who spend in the way of Allah
with purity of purpose will find that their spending has manifested itself
into a radiant light which guides them to paradise. Those who do not spend
in the way of Allah because of hypocrisy will be deprived of this light.
These people will ask the believers to let them also benefit from its radiance.
The believers will reply that they have lost the opportunity to do so by
their behaviour in the previous world and they will not receive it now
whatsoever. After this exchange of dialogue, a wall will be erected between
the two, on one side of which will be the blessings of Allah and on the
other side will be His torment.
Verses (16-17)
The hypocrites are warned that even
after seeing such manifest signs of the supremacy of Islam, if they show
hesitation and refrain from spending in the way of Allah, they will become
hardhearted like the Jews before them and meet a similar fate. They are
reminded that the Day of Reckoning is certain to come; neither should they
become indifferent to its reward nor unafraid of its punishment.
Verses (18-19)
Those who spend in the way of Allah
and fight for His cause should rest assured that the Almighty will honour
their sacrifices; in fact, they will be rewarded many times for each sacrifice
they make. It is Infaq and
Jihad which entitles them to
become shuhada and siddiqin and they will also be rewarded the radiant light of which the hypocrites
will remain deprived.
Verses (20-21)
Sorrow is expressed over the timid
and unenterprising attitude of the people who have given their hearts to
the transitory pleasures of this world and have forgotten the mercy of
their Lord as well as the paradise which is as vast as the vastness of
the heavens and the earth.
Verses (22-24)
A reminder is sounded that a person's
opulence or poverty does not depend on his own schemes and plans but on
the fate which has been divinely ordained for him. The correct attitude,
therefore, is that a person whether he is in ease or in difficulty, should
surrender to the will of the Almighty. If he has been blessed with wealth,
he should not hesitate to spend it in the way of Allah. He should be aware
that just as the Almighty can bless a person with something, He can also
deprive him of it whenever He wants.
Verses (25-27)
A refutation is made of the claim
of the people who on the basis of the concept of Rahbavniyyah (ascetism)
regard Jihad and Infaq
as mundane activities and condemn the spirit of Jihad of the Muslims. By
referring to history, it is shown that Jihad
has remained the Sunnah of the Prophets and Rahbaniyyah is a religious innovation of the Christians; it is the result of their
transgressing the bounds of their religion. The Prophet Jesus (sws) never
taught it.
Verses (28-29)
Muslims are urged to selflessly answer
the call of Jihad made by the
Prophet (sws) and spend magnanimously for this cause. They are told not
to pay heed to the evil suggestions of the wicked among the People of the
Book who regard Jihad as a
mundane undertaking. The Prophets have always undertaken Jihad to establish justice and equity and the Muslims must follow the path
of the Prophets. The Rahbaniyyah
invented by the Christians is something which the Prophet Jesus (sws) never
preached. They are just showing their malice towards the Muslims -- but
against their wishes, the Almighty will reward the Muslims according to
the fate He has destined for them.
The surah
can be divided into the following six sections:
Verses (1-4)
A reference is made to an incident
in which a pious woman had to face severe difficulty regarding a religious
issue; instead of becoming frustrated and showing distrust in the Almighty,
she presented her case before Him and His Prophet (sws) with all the confidence
and purity of intention she could muster. The Almighty resolved her difficulty
and set her forth as an example in the Qur’an:
the example of a person who adopted the correct attitude when troubles
came her way. This was in sharp contrast with the attitude of the Hypocrites
who would show hostility and raise a propaganda against the Almighty and
His Prophet (sws) when a particular directive of the Shari`ah proved
adverse to their desires and wishes.
Verses (5-8)
Disgust is expressed at the attitude
of the people who instead of showing trust in the Almighty and His Prophet
(sws) were busy whispering evil suggestions to others and maligning the
cause of Islam. They were showing disrespect to the Prophet (sws) and were
presenting the lenience, the Almighty was showing them by not punishing
them, as proof of their correct attitude. They are warned that they will
not only be humiliated in this world as history testifies, but will also
face a grievous torment in the Hereafter.
Verses (9-10)
Muslims are forbidden from whispering
evil suggestions and directed that their secret conversations should not
be against the Prophet (sws); their intimate discourses should be clean
and pious. They should ignore the assault of ‘evil-whispering’ which the
hypocrites have launched against them, for such whispering cannot harm
anyone unless the Almighty wants. It is befitting for them to trust their
Lord and to be rest assured instead of worrying and being aggrieved by
such insinuations. The Almighty will protect them from the evil of the
evil-doers.
Verses (11-12)
The believers are directed to follow
certain manners when they are in the company of the Prophet (sws), and
forbidden to carry out clandestine conversation when they are gathered
around him. Certain emergency directives are given to impede the campaign
of evil-whispering launched by the Hypocrites.
Verse (13)
After the achievement of the desired
results, the emergency directives are repealed and the believers are directed
to establish those forms of worship which will put an end to this malady
of evil-whispering; these forms are spelled out for them.
Verses (14-22)
An indication is made of the fact
that the Hypocrites are actually the agents of the Jews who have incurred
the wrath of the Almighty; their real allegiance rests with them. Their
glibness and their trait of during conversation effectively conceals their
reality and they are able to outwardly show themselves as Muslims. Their
allegiance is actually with the enemies of Islam; they are overwhelmed
by the love of wealth. Satan has made them unmindful of Allah and they
have joined his party to impair and obstruct the Prophet's mission; ultimately
their efforts will fizzle out, for it is the absolute judgement of the
Almighty that only He and His Prophets shall always prevail. True believers
are those who sever their ties of relationship from the enemies of Allah
and the Prophet (sws) even if they are their fathers, sons, brothers and
tribesmen. The Almighty will only be happy with such people; they are the
people of His party and only they shall attain salvation.
The surah can be divided into the following four sections:
Verses (1-4)
A reference is made to the exile of
the Jewish tribe of Banu Nudayr.
They had been ordered to vacate their territory because they had
broken their covenant and had plotted to kill the Prophet (sws). At first,
they agreed to this punishment, but later on when some of their allies
offered their assistance to them, they changed their minds. Ultimately,
the Prophet (sws) had to launch an attack on them in the 4th year of Hijrah,
after which they were forced to go to the land of Khaybar. They
were given the permission to take as much as they could upon their camels.
Consequently, they took away what they could and whatever remained came
into the possession of the Muslims. By citing their example, the Hypocrites
are admonished to seek a lesson from this event. It is pointed out to them
that they had wrongly thought that the Banu
Nudayr could not be banished from their
land, whereas, as time proved, they had to leave their land and that too
in a manner in which they had to ruin and ravage the houses they had built
by their own hands; the foes of the Prophet (sws) always meet this fate;
if they seek the support of these Jews, they too will meet a similar fate.
Verses (5-10)
In a parenthetical sentence, certain
objections raised by the Jews and the Hypocrites are answered. These objections
pertained to the ruining of the orchards of Banu
Nudayr by the Muslims and to the distribution
of fay. The attitude of contentment shown on this distribution by the `Ansar and the
Muhajirin,
in sharp contrast with that of the Hypocrites, is praised.
Verses (11-17)
An indication is made to another mischievous
deed of the Hypocrites. After the exile of the Banu
Nudayr, they had started inducing the tribe of Banu
Qurayzah to break their covenant as well;
they told them that they would also fight by their side if they were attacked
and if they were exiled, they would also accompany them. It is pointed
out to them that they are saying something which they can never do; neither
will they offer their support nor will they accompany them. They are only
doing what Satan does: after a person commits a sin on his incitement,
he withdraws by proclaiming acquittal from him. The Banu
Qurayzah are warned that if they also
break the covenant due to the backing of the Hypocrites, their fate will
be no different from that of the Banu
Nudayr.
Section IV ( 18-24)
In this concluding section of the
surah, the believers in general
and the Hypocrites in particular are warned to always keep in mind the
Day of Judgement. They should not become like those who had forgotten the
Almighty and as a result forgot their purpose of existence and the fate
they would come across; there is a great difference between those who will
dwell in paradise and those who will abide in Hell; this difference should
not be ignored by belittling it; only the dwellers of paradise will attain
real success. It should be kept in consideration that they have been revealed
the truth in its ultimate form after which no excuse but stubbornness on
their part can deny it. Had the Qur’an been revealed on a mountain, it would have been shattered to pieces
due to the dread and awe of Allah. If their hearts are not being influenced
by its message, then it is not the fault of the Qur’an;
rather it is due to their own hardheartedness which is alienating them
from this Divine Call.
In the end, a reference is made to
certain attributes of the Almighty to inculcate the qualities of submission
and trust in the believers who have a strong faith and to cultivate the
qualities of determination and confidence in those among them who have
a weak faith, while in the Hypocrites they are meant to create a fear of
the Almighty. The surah finally
ends on the note it began with.
The surah can be divided into the following six sections:
Verses (1-3)
The surah
begins with a warning sounded to the weak Muslims who had secret ties of
friendship with the Idolaters of Makkah even after they had expelled
the Prophet (sws) and the Muslims from their land -- their only fault being
that they had accepted faith. It is pointed out that these people are not
worthy of such ties as they will try all they can to make the Muslims reject
faith; furthermore, if family ties at the expense of sincerity with Allah
and the Prophet (sws) are established then such relationships will never
be of any use to them in the Hereafter: they will stand severed in the
next world.
Verses (4-7)
A few glimpses of the episode of the
Prophet Abraham (sws) are depicted and the addressees are directed to learn
a lesson from it. He had proclaimed total acquittal from his nation unless
they professed faith in the one and only Allah. In this regard, they are
told to hold steadfast to Abraham's prayer (du`a) which he had often
said to persevere in the difficulties of his own Hijrah. Moreover,
glad tidings are given to them that it is quite possible that these people,
from which they are directed to break their ties, may accept Islam in the
near future.
Verses (8-9)
An explanation of the fact that what
has been asked is dissociation with those who had waged war with the Muslims
and compelled them and the Prophet (sws) to leave their homes; those who
have not done so, should be dealt with befittingly.
Verses (10-11)
Certain directives relating to the
women who had migrated from Makkah are given: they should only be
accepted after they have been examined as regards their faith. If it is
proven that they have migrated only for the cause of Islam, only then should
they be included in the ranks of the Muslims. It is not lawful for the
Muslims to keep idolatrous women in marriage. They should liberate them
and mutually exchange the dowers.
Verse (12)
The Prophet (sws) is directed to take
a covenant from women who come to him for the cause of Islam and intend
to lead their lives according to its directives.
Verse (13)
At the very end of the surah,
Muslims are warned not to establish friendship with the Jews and the disbelievers.
Both will meet the same fate: they have been shaken from their very roots.
The surah
can be divided into the following four sections:
Verses (1-4)
In the introductory part of the surah,
a warning is sounded to those who after pledging a covenant of sam`u
taa’t
(to listen and obey) at the hands of the Prophet (sws) are abstaining from
fighting in the way of Allah. They are informed that this attitude of breaking
the covenant after pledging it is something which has always invoked the
wrath of the Almighty. He is pleased by only those who, in accordance with
the requisites of the covenant pledged, gather all their energy whenever
the need arises to fight and fight like a solid mass of rock.
Verses (5-9)
Those who desist from fighting in
the cause of Allah after they have accepted faith and pledged their obedience
are similar to the Jews and they will meet a similar fate as well. They
had adopted a similar attitude with their own Prophet as well: they would
fervently pledge obedience but whenever they would be tested by an occasion,
they would prove worthless. The Prophet (sws) Moses often sorrowfully complained
about this behaviour, but they never mended their ways. The Almighty, according
to His laws, therefore, took away frthem the ability to understand and
remain on the right path because of their own wrong attitudes. They had
adopted this improper behaviour with the Prophet Jesus (sws) as well. He
had shown them some striking miracles and in very clear words gave glad
tidings of the last of the Prophets. The Jews, however, as a result of
their unbecoming attitude, dismissed these miracles as acts of magic and
rejected his Prophethood. They persisted with this attitude and today are
showing hostility to Islam on the basis of their falsehood; all their effort,
of course is in vain. Islam is the glowing light of the Almighty which
they can never blow to extinction. Contrary to their wishes and those of
the idolaters', it will achieve its supremacy over other religions of Arabia.
Verses (10-13)
The weaker Muslims are urged to adopt
the right path and refrain from their attitude of distrust and hypocrisy.
They should truly profess faith in Allah and the Prophet (sws) and fight
for the cause of Islam by spending as much as they can for this cause and
by presenting their lives for it. This is the true path to success if they
would only try to understand. If they adopt this attitude, they will attain
salvation in the Hereafter and in this world also, the Almighty through
His well-earned help will bless them with the conquest of Makkah
they desire so much.
Verse (14)
The addressees of the surah
are exhorted to follow the footsteps of the disciples of Jesus. In the
beginning of the surah, Muslims were advised not to follow the Jews. Here,
at the end, they are urged to follow a group among them who had remained
on the right path whose correct attitude of anticipating the truth was
ultimately responsible of the supremacy of the believers.
The surah
can be divided into the following three sections:
Verses (1-4)
The Ismaelites are reminded of the
fact that the sending of a Prophet towards them is the result of the prayer
(du`a) of their great ancestor, the Prophet (sws) Abraham. This
is a great favour the Almighty has done them to liberate them from the
darkness of ignorance. Hence, they should try to value and honour this
favour and not become a prey to the malicious conspiracies of the Jews.
Verses (5-8)
A refutation of the claim of the Jews
that they are the chosen Ummah and no one except them can be blessed
with the favour of Prophethood. A reference is made to their unworthy attitudes
which had deprived them of the Almighty's Guidance and also stripped them
of the position of leadership they formerly held.
Verses (9-11)
Muslims are rebuked on a certain wrong
attitude they had adopted when once the Prophet (sws) was delivering the
Friday address. Apparently, this may appear as a minor fault to them, but
it points to a profound weakness in them: a group among them had not understood
the basic reality that once a person enters the fold of Islam, he barters
his life and wealth for the Almighty's forgiveness and mercy. It is against
the requisites of his faith that business and trade activities should make
him indifferent to Allah and His Prophet (sws). This is like following
the footsteps of the Jews -- something which had been forbidden in the
previous surah. The Jews had
erred similarly in the matter of sabt and the Almighty had severely
condemned them.
This surah
is a supplement to Surah Jum`ah,
the previous surah. It can
be divided into two sections. The first one consists of eight verses, while
the last three verses constitute the second section.
In the first section, the character
of the hypocrites is evaluated and shown that their real ailment is their
lust for worldly riches. In the second section, Muslims are warned that
the love of wealth and children should not make them indifferent to the
remembrance of the Almighty. If today they do not truly benefit from their
wealth by not spending in the way of Allah, they will feel sorry, once
their life ends and at that moment their regret will be of no use to them.
In other words, in the first section the illness of hypocrisy is elaborated
upon, while in the second section, Muslims are asked to guard themselves
against it.
The surah
can be divided into the following six sections:
Verses I (1-4)
The surah
begins with the assertion that this world has not been created without
a purpose. The effort undertaken by the Almighty in the creation of man
to sustain and nourish him bears witness to the fact that the Day of Reckoning
is certain to come. Allah, the Lord and Creator of this world is well aware
of every person's deeds. He will treat each person accordingly.
Verses (5-7)
By citing historical evidence, it
is shown that nations which denied their Prophets and vainly rejected their
sound arguments on the pretext that accepting a human being as a Prophet
(sws) is an insult to them were all destroyed by Allah. They met a dreadful
fate in this world and in the Hereafter they will encounter a grave punishment.
Verses (8-10)
The disbelievers are invited to profess
faith in Allah, His Prophet (sws) and the Qur’an. They are urged to prepare for the Day which will decide the victor
and the vanquished. On that day, the righteous will receive the eternal
reward of paradise, while the disbelievers will have to reckon with the
eternal torment of Hell.
Verses (11-13)
It is asserted that troubles and hardships
which a person has to face in his life come from Allah. It is not befitting
for the believers to get apprehensive about them and turn away from the
obedience of Allah and His Prophet (sws). It is the requirement of their
faith that they should have trust in the Almighty: He will certainly help
them. If they ignore Allah and the Prophet (sws) by being overawed by their
hardships, they will bear its dire consequences. The responsibility of
the Prophet (sws) was only to communicate the truth; it is now their responsibility
to abide by it.
Verses (14-15)
Muslims are warned that at times one's
family becomes a great test for his faith. Their love sometimes negatively
affects his determination to fulfil his religious obligations. A person
should always remain careful in this matter. However, he should adopt the
attitude of `to forgo and forget' in their regard.
Verses (16-18)
People are invited to obey Allah and
His Prophet (sws) as much as they can and urged to generously spend in
the way of Allah. Glad tidings of eternal success are given to those who
protect themselves from the malady of miserliness. Allah will greatly honour
those who will lend Him their wealth. It will be returned to them multiplied
many times; He will also forgive them. He has knowledge of both the seen
and the unseen: He is fully aware of all virtuous deeds however secretly
they might have been done.
The surah can be divided into the following two sections:
Verses (1-7)
An explanation of the fact that in
cases of divorce it is not lawful to expel one's wife from the house by
uttering the divorce sentence; it is necessary that the proper way pointed
out by the Qur’an be adopted.
People who, in spite of their financial difficulties, set out to observe
the limits set by Allah with a view to please Him, will receive His special
help and assistance. Those who do not observe the limits set by Him because
of their lust for wealth only wrong their own souls.
Verses (8-12)
Muslims are warned that it is a historically
proven reality that all those who had disobeyed Allah and His Prophets
have always been severely punished by Him. He has done a great favour to
the Muslims by sending towards them a Prophet who has led them to the light
of guidance from the darkness of ignorance. If they give due regard to
this favour of the Almighty, He will bless them with the eternal bliss
of paradise -- otherwise they should remember that to Him belongs the Kingdom
of the heavens and the earth and He can certainly do what He intends.
The surah
can be divided into the following three sections:
Verses (1-5)
The Prophet (sws) is checked in a
particular matter in which the motivating force was fairly admirable, yet
since he was become an example for the whole Ummah, any virtuous
deed which crosses the limits set by Allah is not permissible. The Prophet
(sws) might be doing something to console and please his wives and he might
be showing sympathy to their perfectly human weaknesses, yet owing to his
position as a Prophet (sws) he must remain within the bounds set by Allah
even in the smallest of affairs.
Similarly, the pious wives are checked
in a matter in which something said by the Prophet (sws) to a particular
wife was disclosed by her to another wife, though in an atmosphere of mutual
trust. However, since they too are to become an example for all women of
the Ummah, even a small instance which crosses the limits set by
Allah cannot be tolerated from them. The higher the position and status
of a person, the higher the extent of his accountability.
Verses (6-8)
After checking the Prophet (sws) and
his wives, the general Muslims are urged to check and restrain their near
ones. Everyone should remember that the angels who guard Hell are strict
and stern. They will show no lenience to anyone. On the Day of Judgement,
no excuse of a person will be acceptable, for he will be facing only what
he deserves and no one will be punished for more than what he has done.
Only they will triumph on that Day whose pure repentance makes them eligible
for the Almighty's blessings. It will be a Day of success for the Prophet
(sws) and his Companions. The Almighty will perfect their light which will
lead them to paradise. Everyone else will be doomed forever.
Verses (9-12)
The Prophet (sws) is emphatically
directed to tell the disbelievers and the Hypocrites sternly to change
their attitude lest they should end up in the raging fire of Hell which,
of course, is the worst abode. At the end, examples of the wives of the
Prophet Noah (sws) and the Prophet Lot (sws) are cited to the disbelievers
and those of the wife of the Pharaoh and Maryam (rta) to the Muslims; the
object being to prove that only a person's deeds will be of any benefit
to him in the Hereafter. If a woman has not done righteous deeds, she cannot
benefit in the Hereafter even if she is the wife of a Prophet. Similarly,
if a woman has lived a pious life, she will be rewarded in the Hereafter
even though she is the wife of a person as rebellious as the Pharaoh.
(Translated from Islahi
"Tadabbur-i-Qur'an"
by Shehzad Saleem)
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