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Surah Al-Baqarah,2: 6-7

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اِنَّ الَّذِيۡنَ كَفَرُوۡا سَوَآءٌ عَلَيۡهِمۡ ءَاَنۡذَرۡتَهُمۡ اَمۡ لَمۡ تُنۡذِرۡهُمۡ لَا يُؤۡمِنُوۡنَ‏﴿2:6﴾ خَتَمَ اللّٰهُ عَلَىٰ قُلُوۡبِهِمۡ وَعَلٰى سَمۡعِهِمۡ​ؕ وَعَلٰىٓ اَبۡصَارِهِمۡ غِشَاوَةٌ  وَّلَهُمۡ عَذَابٌ عَظِيۡمٌ‏ ﴿2:7﴾

(2:6) As for those who have rejected (these truths),9 it is all the same whether or not you warn them, for they will not believe. (2:7) Allah has sealed their hearts10 and their hearing, and a covering has fallen over their eyes. They deserve severe chastisement. 

Notes

9. That is, those people who do not meet these six requirements, or reject all or any one of the fundamentals set out above.

10. This does not mean that their rejection of the Truth is a consequence of God sealing their hearts. What is meant is that God sealed their hearts and ears as a consequence of their decision to reject the fundamentals of faith, of their deliberate choice of a path divergent from that charted out by the Qur’an. Anyone who has worked for the dissemination of the Truth often finds that if, after full consideration, a person decides against a doctrine, his mind begins to move in a completely opposite direction so that he fails to appreciate anything that is explained to him. His ears become deaf, his eyes are blinded to the merits of that doctrine, and one gets the distinct impression that the person’s heart has indeed been sealed.

Quran, listen ,read translation, understand & act

Surah 2 Al-Baqarah, Ayat 1-5

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الٓمّٓۚ‏ ﴿2:1﴾ ذٰ لِكَ الۡڪِتٰبُ لَا رَيۡبَ ۛۚ ۖ فِيۡهِ ۛۚ هُدًى لِّلۡمُتَّقِيۡنَۙ‏ ﴿2:2﴾ الَّذِيۡنَ يُؤۡمِنُوۡنَ بِالۡغَيۡبِ وَ يُقِيۡمُوۡنَ الصَّلٰوةَ وَمِمَّا رَزَقۡنٰهُمۡ يُنۡفِقُوۡنَۙ‏ ﴿2:3﴾ وَالَّذِيۡنَ يُؤۡمِنُوۡنَ بِمَۤا اُنۡزِلَ اِلَيۡكَ وَمَاۤ اُنۡزِلَ مِنۡ قَبۡلِكَۚ وَبِالۡاٰخِرَةِ هُمۡ يُوۡقِنُوۡنَؕ‏ ﴿2:4﴾ اُولٰٓـئِكَ عَلٰى هُدًى مِّنۡ رَّبِّهِمۡ​ وَاُولٰٓـئِكَ هُمُ الۡمُفۡلِحُوۡنَ‏  ﴿2:5﴾

(2:1) Alif, Lam, Mim.1 (2:2) This is the Book of Allah, there is no doubt in it;2 it is a guidance for the pious,3 (2:3) for those who believe in the existence of that which is beyond the reach of perception,4 who establish Prayer5 and spend out of what We have provided them,6 (2:4) who believe in what has been revealed to you and what was revealed before you,7 and have firm faith in the Hereafter.8 (2:5) Such are on true guidance from their Lord; such are the truly successful.

Notes

1. The names of letters of the Arabic alphabet, called huruf muqatta’at, occur at the beginning of several surahs of the Qur’an. At the time of the Qur’anic revelation the use of such letters was a well-known literary device, used by both poets and orators, and we find several instances in the pre-Islamic Arabic literature that has come down to us. 

Since the muqatta’at were commonly used the Arabs of that period generally knew what they meant and so they did not present a puzzle. We do not notice, therefore, any contemporaries of the Prophet (peace be on him) raising objections against the Qur’an on the ground that the letters at the beginning of some of its surahs were absurd. For the same reason no Tradition has come down to us of any Companion asking the Prophet about the significance of the muqatta’at. Later on this literary device gradually fell into disuse and hence it became difficult for commentators to determine their precise meanings. It is obvious, however, that deriving right guidance from the Qur’an does not depend on grasping the meaning of these vocables, and that anyone who fails to understand them may still live a righteous life and attain salvation. The ordinary reader, therefore, need not delve too deeply into this matter. 

2. One obvious meaning of this verse is that this Book, the Qur’an, is undoubtedly from God. Another possible meaning is that nothing contained in it can be subject to doubt. Books which deal with supernatural questions, with matters that lie beyond the range of sense perception, are invariably based on conjecture and their authors, despite their brave show of competence, are therefore not immune from a degree of scepticism regarding their statements. This Book, which is based wholly on Truth, a Book which is the work of none other than the All-Knowing God Himself is distinguishable from all other books. Hence, there is no room for doubt about its contents despite the hesitation some people might express either through ignorance or folly. 

3. This means that while the Book is potentially for all, only those who possess certain qualities can benefit from it. The first such quality is piety: those who want to benefit should be disposed to distinguish between good and evil, and to shun evil and do good. Those who lead an animal existence, who never to consider whether their actions are either good or bad, whose cynically follow the prevailing winds, who are helplessly tossed about by the animal desires that dominate their minds, such persons are all together incapable of deriving any benefit from the guidance embodied in the Qur’an. 

4. This is the second prerequisite for deriving benefit from the Qur’an. Ghayb signifies the verities which are hidden from man’s senses and which are beyond the scope of man’s ordinary observation and experience, for example the existence and attributes of God, the angels. the process of revelation, Paradise, Hell and so on. ‘Belief in the ghaib’ means having faith in such matters, based on an absolute confidence in the Messengers of God and despite the fact that it is impossible to experience them. 

According to this verse, Qur’anic guidance can prove helpful only to those prepared to affirm the truths of the suprasensory realm. People who make their belief in these questions conditional upon sensory perception of the object of belief, and who are not prepared even to consider the possibility of the existence of things that cannot be weighed or measured, cannot profit from this Book. 

5. This is the third requirement. It is pointed out that those to whom belief means merely the pronouncement of a formula, who think that a mere verbal confession of faith is enough and that it makes no practical demands on them, can derive no guidance from the Qur’an. To benefit from the Qur’an it is essential that a man’s decision to believe should be followed immediately by practical obedience to God. 

Prayer is the first and continuing sign of practical obedience. No more than a few hours can pass after a man has embraced Islam than the mu’adhin calls to Prayer and it becomes evident whether or not the profession of faith has been genuine. Moreover, the mu’adhin calls to Prayer five times every day and whenever a man fails to respond to his call it becomes clear that he has transgressed the bounds of practical obedience. An abandonment of Prayer amounts to an abandonment of obedience. Obviously, if a man is not prepared to follow the directives of his guide, it is immaterial whether or not true guidance is available to him.

It should also be noted that the expression ‘establishment of Prayer’ has a wider meaning than mere performance of Prayer. It means that the system of Prayer should be organized on a collective basis. If there is a person in a locality who prays individually but no arrangements are made for congregational Prayer, it cannot be claimed that Prayer is established in that locality. 

6. This, the fourth prerequisite for a person to benefit from the Qur’an, demands that the person concerned should neither be niggardly nor a worshipper of money. On the contrary, he should be willing to pay the claims on his property of both God and man, and should not flinch from making financial sacrifices for the sake of his convictions. 

7. The fifth requirement is that one should believe in the Books revealed by God to His Prophets in the various ages and regions of the world, in the Book revealed to Muhammad (peace be on him) as well as in those revealed to the other Prophets who preceded him. The door of the Qur’an is closed to all those who do not consider it necessary for man to receive guidance from God. It is also closed to those who, even if they believe in the need for such guidance, do not consider it necessary to seek it through the channel of revelation and prophethood, but would rather weave their own set of ideas and concepts and regard them as equivalent to Divine Guidance. 

This door is also closed to those who believe in Divine books as such, but confine this belief to those books accepted by their forefathers, and spurn Divine Guidance revealed to anyone born beyond their own racial and national boundaries. The Qur’an excludes all such people and is prepared to open the source of its grace only to those who believe that mankind does require Divine Guidance, who acknowledge that this guidance does not come to people individually but reaches them through Prophets and Divine Books and who are not given to racial or national chauvinism but are devotees of Truth alone, and are therefore prepared to submit to Divine Guidance wherever it be found. 

8. Belief in the After-life is the sixth and last requirement. The term al-Akhirah embraces a whole set of ideas: (i) that man is not an irresponsible being, but is answerable to God for all his conduct in this world; (ii) that the present order of the world is not timeless, but will come to an end at an appointed hour known only to God; (iii) that when this world comes to an end God will bring into being another world in which He will resurrect, at one and the same moment, all the human beings ever born on earth. He will gather them together, examine their conduct and grant each one just reward for his actions; (iv) that those who are accounted good in God’s judgement will be sent to Heaven, and those judged by Him as evil-doers will be consigned to Hell; (v) that the real measure of success and failure is not one’s prosperity in the present life, but one’s success or failure according to God’s judgement in the Next. Those who do not accept this set of beliefs can derive no benefit from the Qur’an. For if a man is merely in a state of doubt and hesitation with regard to these matters – let alone disbelieving them – he cannot advance even one step forward along the path charted out by the Qur’an.

Quran, listen ,read translation, understand & act

Surah AnNazi’at,79:34-46

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فَاِذَا جَآءَتِ الطَّآمَّةُ الۡكُبۡرٰى ۖ‏ ﴿79:34﴾يَوۡمَ يَتَذَكَّرُ الۡاِنۡسَانُ مَا سَعٰىۙ‏ ﴿79:35﴾وَبُرِّزَتِ الۡجَحِيۡمُ لِمَنۡ يَّرٰى‏ ﴿79:36﴾ فَاَمَّا مَنۡ طَغٰىۙ‏ ﴿79:37﴾ وَاٰثَرَ الۡحَيٰوةَ الدُّنۡيَا ۙ‏﴿79:38﴾ فَاِنَّ الۡجَحِيۡمَ هِىَ الۡمَاۡوٰىؕ‏ ﴿79:39﴾وَاَمَّا مَنۡ خَافَ مَقَامَ رَبِّهٖ وَ نَهَى النَّفۡسَ عَنِ الۡهَوٰىۙ‏ ﴿79:40﴾ فَاِنَّ الۡجَـنَّةَ هِىَ الۡمَاۡوٰىؕ‏ ﴿79:41﴾ يَسۡـئَلُوۡنَكَ عَنِ السَّاعَةِ اَيَّانَ مُرۡسٰٮهَا ؕ‏ ﴿79:42﴾ فِيۡمَ اَنۡتَ مِنۡ ذِكۡرٰٮهَاؕ‏ ﴿79:43﴾ اِلٰى رَبِّكَ مُنۡتَهٰٮهَاؕ‏ ﴿79:44﴾اِنَّمَاۤ اَنۡتَ مُنۡذِرُ مَنۡ يَّخۡشٰٮهَاؕ‏ ﴿79:45﴾كَاَنَّهُمۡ يَوۡمَ يَرَوۡنَهَا لَمۡ يَلۡبَثُوۡۤا اِلَّا عَشِيَّةً اَوۡ ضُحٰٮهَا‏  ﴿79:46﴾

(79:34) But when the great calamity will come about19 (79:35) on the Day when man will recall all his strivings,20 (79:36) and Hell will be brought in sight for anyone to see: (79:37) then he who transgressed (79:38) and preferred the life of this world, (79:39) most surely his abode shall be Hell. (79:40) But he who feared to stand before his Lord, and restrained himself from evil desires, (79:41) most surely his abode shall be Paradise.21 (79:42) They ask you about the Hour: “When will it be?”22 (79:43) What concern do you have to speak about that? (79:44) Its knowledge rests with your Lord. (79:45) You are only a warner to him who has a fear of it.23 (79:46) On the Day they see it, they will feel as though they had stayed (in the grave) no more than one evening or one morning.24

Notes

19. This implies the Resurrection for which the words at- Taammat alkubra have been used. Taammah by itself is a grievous calamity which afflicts everybody. Then it has been further qualified by the word kubra (great), which shows that the mere word taammah is not enough to describe fully its intensity and severity.

20. That is, when man will see that the same Day of accountability of which he was being foretold in the world, has come, he will start remembering each one of his misdeeds done in the world even before his records are handed over to him. Some people experience this even in the world. If at some time they come across a dangerous situation suddenly when death seems to be staring them in the face, their whole life-film flashes across their mind’s eye all at once.

21. Here, in a few words, it has been told briefly what shall be the criterion of the final judgment in the Hereafter. One kind of the conduct of life in the world is that transgressing all bounds of service man should rebel against his God and should make up his mind that he would seek only the benefits and pleasures of this world in whatever way they could be sought and achieved. The other kind of conduct is that while man passes life in the world he should constantly keep in view the truth that ultimately one day he has to stand before his Lord, and should refrain from fulfilling the evil desires of the self only for the fear that if he earned an unlawful benefit in obedience to his self, or enjoyed an evil pleasure, what answer he would give to his Lord. The criterion of the judgment in the Hereafter will be which of the two kinds of conduct he adopted in the world. If he had adopted the first kind of conduct, his permanent abode would be Hell, and if he had adopted the second kind of conduct, his permanent home would be Paradise. 

22. The disbelievers of Makkah asked this question of the Prophet (peace be upon him) over and over again. By this they did not mean to know the time and date of the coming of Resurrection but to mock it. (For further explanation, see( E.N. 35 of Surah Al-Mulk). 

23. This we also have explained in( E.N. 36 of Surah Al- Mulk). As for the words “you are only a Warner to him who fears it”, they do not mean that it is not your duty to warn those who do not fear, but it means: Your warning will benefit only him who fears the coming of that Day. 

24. This theme has occurred at several places in the Quran and been explained in the following notes. For it, see (E.N. 53 of Surah Younus); (E.N. 56 of Surah Bani Israil); (E.N. 80 of Surah TaHa); (E.N. 101 of Surah Al-Mominoon); (E.Ns 81, 82 of Surah Ar-Room); E.N. 48 of Surah

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Surah An-Nazi’at, 79:15-26

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هَلۡ اَتٰٮكَ حَدِيۡثُ مُوۡسٰى​ۘ‏ ﴿79:15﴾ اِذۡ نَادٰٮهُ رَبُّهٗ بِالۡوَادِ الۡمُقَدَّسِ طُوًى​ۚ‏ ﴿79:16﴾ اِذۡهَبۡ اِلٰى فِرۡعَوۡنَ اِنَّهٗ طَغٰى ۖ‏ ﴿79:17﴾ فَقُلۡ هَلۡ لَّكَ اِلٰٓى اَنۡ تَزَكّٰى ۙ‏ ﴿79:18﴾ وَاَهۡدِيَكَ اِلٰى رَبِّكَ فَتَخۡشٰى​ۚ‏ ﴿79:19﴾ فَاَرٰٮهُ الۡاٰيَةَ الۡكُبۡرٰى ۖ‏ ﴿79:20﴾ فَكَذَّبَ وَعَصٰى ۖ‏ ﴿79:21﴾ثُمَّ اَدۡبَرَ يَسۡعٰىۖ‏ ﴿79:22﴾ فَحَشَرَ فَنَادٰىۖ‏﴿79:23﴾ فَقَالَ اَنَا رَبُّكُمُ الۡاَعۡلٰى ۖ‏ ﴿79:24﴾فَاَخَذَهُ اللّٰهُ نَڪَالَ الۡاٰخِرَةِ وَالۡاُوۡلٰى ؕ‏﴿79:25﴾ اِنَّ فِىۡ ذٰلِكَ لَعِبۡرَةً لِّمَنۡ يَّخۡشٰىؕ‏﴿79:26﴾

(79:15) Has6 Moses’ story reached you? (79:16) When his Lord called him in the sacred valley of Tuwa,7 (79:17) and directed him: “Go to Pharaoh, he has rebelled, (79:18) and say to him: ‘Are you willing to be purified, (79:19) that I may direct you to your Lord and then you hold Him8 in awe?’ ” (79:20) Then Moses (went to Pharaoh and) showed him the Great Sign;9(79:21) but he denied it as false and disobeyed, (79:22) and then he turned back to have recourse to his craftiness,10 (79:23) and gathered his people and declared:11 (79:24) “I am the supreme lord of you all.” (79:25) Thereupon Allah seized him for the chastisement of the World to Come as well as of the present. (79:26) Surely there is a great lesson in it for whoever would fear (Allah).12

Notes

6. As the denial of the Resurrection and Hereafter by the disbelievers of Makkah and their mockery of it was not, in fact, rejection of a philosophy but belying Allah’s Messengers, and the tricks that they were employing against the Prophet (peace be upon him) were not against an ordinary man but were meant to frustrate the mission of Allah’s Messenger (peace be upon him), the story of the Prophet Moses (peace be upon him) and the Pharaoh is being related before giving additional arguments for the occurrence of the Hereafter so that they are warned of the consequences of fighting with the Messenger and resisting the God Who sent him. 

7. According to general opinion among the commentators the sacred valley of Tuwa means the sacred valley which was named Tuwa. But, besides this, two other meanings of it also have been given: 

(1) The valley that was blessed and made sacred twice, for it was first made sacred when Allah spoke to Moses (peace be upon him) in it for the first time, and it was blessed and made sacred for the second time when the Prophet Moses (peace be upon him) led the children of Israel out of Egypt and brought them into it. 

(2) Called out to him in the sacred valley in the night, and this is according to the meaning of tuwa in the Arabic idiom. 

8. Here, one should understand a few things well: 

(1) The dialogue that took place between the Prophet Moses (peace be upon him) and Allah Almighty at the time of appointing him to the office of Prophethood has been related at some places briefly and at others in full detail in the Quran as the occasion demanded. Here, brevity was the need, therefore, only a resume has been given. Full details are found in(Surah TaHa, Ayats 9-48); (Surah Ash-Shuara, Ayats 10-17); (Surah An-Naml, Ayats 7-12), (Surah Al-Qasas, Ayats: 29-35). 

(2) The rebellion of the Pharaoh referred to here relates to his transgressing the bounds of service and rebelling both against the Creator and against His creatures. As for his rebellion against the Creator, it is being mentioned a little below when he gathered his people together and proclaimed: I am your lord, the supreme. As against the creatures his rebellion was that he had divided his subjects into classes; he treated the weak classes tyrannically and had reduced his entire nation to slavery as has been mentioned in(Surah Al-Qasas, Ayat 4) and ( Surah Az- Zukhruf, Ayat 54). 

(3) The instruction given to Moses (peace be upon him) was: Go, you and your brother Aaron, to Pharaoh for he has transgressed all bounds. Talk to him gently; maybe that he is convinced by admonition or is imbued with fear. (Surah TaHa, Ayat 44). One model of the gentle speech has been given in these verses, which shows what right method a preacher should adopt when preaching to a perverted man. Other models are given in (Surah TaHa, Ayats 49-52); (Surah Ash-Shuara, Ayats 23-28) and (Surah Al-Qasas, Ayat 37). These verses are of those in which Allah has taught the correct methods of preaching Islam in the Quran. 

(4) The Prophet Moses (peace be upon him) had not been sent to Pharaoh only for the deliverance of the children of Israel as some people seem to think but the primary object of his appointment was to show Pharaoh and his people the right way, and the second object was that if he did not accept the right way, the children of Israel (who in fact were a Muslim people) should be taken out of his slavery and from Egypt. This thing becomes plain from these verses too, for there is no mention whatsoever in these of the deliverance of the children of Israel, but the Prophet Moses (peace be upon him) has been commanded to present the message of the truth before Pharaoh, and this is confirmed by those verses also in which the Prophet Moses (peace be upon him) has preached Islam as well as demanded freedom of the children of Israel, e.g. see (Surah Al-Aaraf, Ayats 104-105), (Surah TaHa, Ayats 47-52); (Surah Ash-Shuara, Ayats 16-17, 23-28). (For further explanation, see (E.N. 74 of Younus). 

(5) Here, to adopt purity means to adopt purity of belief, morals and deeds, or, in other words, to accept Islam. Ibn Zaid says: Wherever in the Quran the word tazakka (purity) has been use, it implies acceptance of Islam. As an example of this he has cited the following three verses: And this is the reward of him who adopts purity, i.e. accepts Islam; and what would make you know that he might adopt purity, i.e. becomes a Muslim (Surah Abasa, Ayat 3); And you would not be responsible if he did not adapt purity, i.e. did not become a Muslim (Surah Abasa, Ayat 7). (Ibn Jarir). 

(6) That I may guide you to your Lord so that you may have fear (of Him) means: When you recognize your Lord and come to know that you are His slave, and not a free man, you will inevitably have fear of Him in your heart, for fear of God is the thing on which depends the right attitude of man in the world. Without the knowledge and fear of God no purity of the self can be possible. 

9. The great sign: The turning of the staff into a serpent, as has been mentioned at several places in the Quran. Obviously there could be no greater sign than that a lifeless staff should turn into a living serpent right in front of the eyes of the people, that it should devour the artificial serpents produced by the magicians out of their staffs and cords, and when the Prophet Moses (peace be upon him) should pick it up, it should become a walking stick again. This was proof that it was Allah, Lord of the worlds, Who had sent Moses (peace be upon him) as a Prophet. 

10. According to the details given at other places in the Quran, he summoned skilful magicians from all over Egypt and made them produce serpents out of sticks and cords in front of the assembled people so that they were convinced that Moses (peace be upon him) was not a Prophet but a magician, and that the miracle worked by him of turning a staff into a serpent, could also be worked by other magicians. But this device of his recoiled upon himself and the defeated magicians themselves admitted that what Moses (peace be upon him) had displayed was no magic but a miracle. 

11. This proclamation of Pharaoh has been mentioned at several places in the Quran. On one occasion he said to the Prophet Moses (peace be upon him): If you took another one as a deity beside me, I would cast you in the prison. (Surah Ash-Shuara, Ayat 29). On another occasion he had addressed his courtiers, saying: O chiefs, I do not know of any god of yours other than myself. (Surah Al-Qasas, Ayat 38). By this Pharaoh did not mean, nor could he ever mean, that he himself was the creator of the universe and he had made the world, nor that he denied the existence of Allah and claimed to be lord of the universe, nor that he regarded only himself as a deity of the people in the religious sense. In the Quran itself there is a clear testimony that as regards to religion he himself worshipped other gods. Once his courtiers said to him: Will you leave Moses (peace be upon him) and his people free to spread chaos in the land, and let them discard you and your deities? (Surah Al-Aaraf, Ayat 127). And in the Quran itself this saying of the Pharaoh has also been cited: Had Moses (peace be upon him) been sent by Allah, why were not bracelets of gold sent down to him, or a company of angels as attendants? (Surah Az-Zukhruf, Ayat 53). Thus, in fact, he called himself a god and supreme deity not in the religious but in the political sense. What he meant was that he possessed the sovereign rights: no one beside him had the right to rule in his kingdom and there was no superior power whose orders could be enforced in the land. (For further explanation. see (E.N. 85 of Surah Al- Aaraf); (E.N. 21 of Surah TaHa); (E.Ns 24, 26 of Surah Ash- Shuara); ( E-Ns 52, 53 of Surah Al-Qasas); ( E.N. 49 of Surah Az-Zukhruf). 

12. Who fears: who fears the consequences of denying God’s Messenger, which the Pharaoh experienced in the past.

Quran, listen ,read translation, understand & act

Surah An-Nazi’at,79: 27-33

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ءَاَنۡتُمۡ اَشَدُّ خَلۡقًا اَمِ السَّمَآءُ​ ؕ بَنٰٮهَا‏﴿79:27﴾ رَفَعَ سَمۡكَهَا فَسَوَّٮهَا ۙ‏ ﴿79:28﴾ وَ اَغۡطَشَ لَيۡلَهَا وَاَخۡرَجَ ضُحٰٮهَا‏ ﴿79:29﴾وَالۡاَرۡضَ بَعۡدَ ذٰلِكَ دَحٰٮهَا ؕ‏ ﴿79:30﴾ اَخۡرَجَ مِنۡهَا مَآءَهَا وَمَرۡعٰٮهَا‏ ﴿79:31﴾ وَالۡجِبَالَ اَرۡسٰٮهَا ۙ‏ ﴿79:32﴾ مَتَاعًا لَّـكُمۡ وَلِاَنۡعَامِكُمۡؕ‏﴿79:33﴾

(79:27) Is13 it harder to create you or the heaven?14 But Allah built it, (79:28) and raised its vault high and proportioned it; (79:29) and covered its night with darkness and brought forth from it its day;15 (79:30) and thereafter spread out the earth,16 (79:31) and brought out of it its water and its pasture,17 (79:32) and firmly fixed in it mountains; (79:33) all this as provision for you and your cattle.18

Notes

13. Now arguments are being given for the possibility of Resurrection and life after death and their being the very demand and requirement of wisdom.

14. Here, creation implies the recreation of men, and the heaven the entire firmament which contains countless stars and planets, and innumerable solar systems and galaxies, means to say: You think that your resurrection after death is something extremely improbable and you express wonder saying: How is it possible that when our very bones will have decayed and become rotten the scattered particles of our bodies will be reassembled and made living once again. But have you ever also considered whether the great universe is harder to create or your own re-creation in the form in which you were created in the first instance. The God Who created you in the first instance cannot be powerless to create you once again. This same argument for life after death has been given at several places in the Quran. For example, in Surah YaSeen it has been said: Is not He Who created the heavens and the earth able to create the like of them (again). Why not, when He is the skillful Creator. (verse 81). And in Surah Al-Momin it has been said: Surely the creation of the heavens and the earth is a greater task than the creation of man, but most people do not know. (verse 57). 

15. The night and the day have been attributed to the heaven, for the night falls when the sun of the heavens sets and the day dawns when it rises. The word cover has been used for the night in the sense that after the sun has set the darkness of the night so spreads over the earth as though it has covered it from above by a curtain. 

16. After that He spread out the earth, does not mean that Allah created the earth after the creation of the heavens, but it is a style of expression just like our saying after making mention of something: Then this is noteworthy. The object is not to express the sequence of occurrence between the two things but to draw attention from the first to the second thing although both may exist together. Several instances of this style are found in the Quran, e.g. in Surah Al-Qalam it is said: (He is) oppressive, and after that, ignoble by birth. This does not mean that first he became oppressive and then he turned ignoble by birth, but it means: He is oppressive, and above all, ignoble by birth. Likewise, in Surah Al-Balad it is said: Should free a slave, then be of those who believe. This also does not mean that first he should act righteously and then believe, but that along with doing righteous deeds he should also be characterized by belief. Here, one should also understand that at some places in the Quran the creation of the earth has been mentioned first and then the creation of the heavens, as in (Surah Al-Baqarah, Ayat 29), and at others the creation of the heavens has been mentioned first and then of the earth, as in these verses. There is, in fact, no contradiction in this. At no place the object is to tell what was created first and what afterwards, but wherever the context requires that the excellences of the power of Allah be made prominent, the heavens have been mentioned first and then the earth, and where the context requires that the people be made to appreciate and acknowledge the blessings that they are benefiting by on the earth, the mention of the earth has been made before that of the heavens. (For further explanation, see( E.Ns 13,14 of Surah HaMim As-Sajdah).

17. Pasture, here does not only imply pasture and fodder for the animals but all kinds of herbal produce suitable for consumption both by man and by animal. An example of the use of raat, which is generally used in Arabic for the grazing animals, is found in (Surah Yusuf, Ayat 12), signifying that this word is sometimes used for man also. The brothers of Joseph said to their father: Send Joseph with us tomorrow that he may freely graze and enjoy sport. Here, the word grace (raat) for the child has been used in the meaning that he may move about freely in the jungle and pluck and eat fruit. 

18. In these verses arguments have been given for the Resurrection and life after death from two aspects: First, that it is not at all difficult to establish these for the power of that God Who has made this vast and huge universe with such wonderful balance and this earth with such provisions. Second, that the pointers to the perfect wisdom of Allah which are clearly visible in the universe and the earth, point out that nothing is happening here purposelessly. The balance that exists between countless stars and planets and galaxies in the heavens, testifies that all this has not happened haphazardly, but there is a well thought-out plan working behind it. The regular alternation of the night and day is an evidence that this system has been established with supreme wisdom and knowledge for making the earth a home and place of settlement. On this very earth are found regions where the alternation of the night and day takes place within 24 hours and also those regions where there are longer days and longer nights. A very large part of the earth’s population lives in the first kind of the regions. Then as the days and nights go on becoming longer and longer, life goes on becoming harder and harder and population thinner and thinner. So much so that the regions where there are six-month-long days and six-month-long nights, are not at all fit for human settlement. Arranging both these types of the land on this very earth Allah has provided the evidence that this regular order of the alternation of night and day has not come about accidentally but has been brought about with great wisdom precisely in accordance with a scheme to make the earth a place fit for human settlement. Likewise, spreading out the earth so that it becomes a fit place to live in, providing in it that water which should be palatable for man and animal and a cause of growth for vegetation, setting in it mountains and creating all those things which may become a means of life for both man and animal. All these are a manifest sign that they are not chance happenings of the purposeless works of a care-free person but each one of these has been arranged purposefully by a Supreme, Wise Being. Now every sensible and intelligent man can consider for himself whether the necessity and occurrence of the Hereafter is the requirement of wisdom or its negation. The person who in spite of seeing all this says that there is no Hereafter, in fact, says that everything in the universe is happening wisely and purposefully, but only the creation of man on the earth as a being endowed with sense and power is meaningless and foolish. For there could be nothing more purposeless than delegating to man vast powers of appropriation in the earth and providing him an opportunity to do good as well as evil deeds but then failing to ever subject him to accountability.

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Surah An-Nazi’at,79: 1-14

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وَالنّٰزِعٰتِ غَرۡقًا ۙ‏ ﴿79:1﴾ وَّالنّٰشِطٰتِ نَشۡطًا ۙ‏﴿79:2﴾ وَّالسّٰبِحٰتِ سَبۡحًا ۙ‏ ﴿79:3﴾ فَالسّٰبِقٰتِ سَبۡقًا ۙ‏ ﴿79:4﴾ فَالۡمُدَبِّرٰتِ اَمۡرًا​ ۘ‏ ﴿79:5﴾ يَوۡمَ تَرۡجُفُ الرَّاجِفَةُ ۙ‏ ﴿79:6﴾ تَتۡبَعُهَا الرَّادِفَةُ ؕ‏﴿79:7﴾ قُلُوۡبٌ يَّوۡمَـئِذٍ وَّاجِفَةٌ ۙ‏ ﴿79:8﴾اَبۡصَارُهَا خَاشِعَةٌ​ ۘ‏ ﴿79:9﴾ يَقُوۡلُوۡنَ ءَاِنَّا لَمَرۡدُوۡدُوۡنَ فِى الۡحَـافِرَةِ ؕ‏ ﴿79:10﴾ ءَاِذَا كُنَّا عِظَامًا نَّخِرَةً ؕ‏ ﴿79:11﴾ قَالُوۡا تِلۡكَ اِذًا كَرَّةٌ خَاسِرَةٌ​ ۘ‏ ﴿79:12﴾ فَاِنَّمَا هِىَ زَجۡرَةٌ وَّاحِدَةٌ ۙ‏﴿79:13﴾ فَاِذَا هُمۡ بِالسَّاهِرَةِ ؕ‏ ﴿79:14﴾

(79:1) By those (angels) that pluck out the soul from depths, (79:2) and gently take it away; (79:3) and by those that speedily glide along (the cosmos), (79:4) and vie with the others(in carrying out their Lord’s behests); (79:5) and then manage the affairs of the Universe(according to their Lord’s commands).1(79:6) The Day when the quaking will cause a violent convulsion, (79:7) and will be followed by another quaking.2 (79:8) On that Day some hearts shall tremble (with fright),3 (79:9) and their eyes shall be downcast with dread. (79:10) They say: “Shall we indeed be restored to life, (79:11) even after we have been reduced to bones, hollow and rotten?” (79:12) They say: “That will then be a return with a great loss!”4(79:13) Surely they will need no more than a single stern blast, (79:14) and lo, they will all be in the open plain.5

Notes

1. Here, the object for which an oath has been sworn by beings having five qualities has not been mentioned; but the theme that follows by itself leads to the conclusion that the oath has been sworn to affirm that the Resurrection is a certainty, which must come to pass, when all dead men shall be resurrected. Nor is there any mention as to what are the beings possessed of the qualities. However, a large number of the companions and their immediate successors and most of the commentators have expressed the opinion that they are the angels. Abdullah bin Masud, Abdullah bin Abbas, Masruq, Saeed bin Jubair, Abu salih Abud-Duha and Suddi say that “those who pull out with violence and those who draw out gently” imply the angels, who wrench out the soul of man at death from the very depths of his body, from its every fiber. “Those who glide about swiftly”, according to Ibn Masud, Mujahid, Saeed bin Jubair and Abu Salih, also imply the angels, who hurry about swiftly in execution of divine commands as though they were gliding through space. The same meaning of “those who hasten out as in a race” has been taken by Ali, Mujahid, Masruq, Abu Salih and Hasan Bari, and hastening out implies that each one of them hurries on his errand as soon as he receives the first indication of divine will. “Those who conduct the affairs” also imply the angels as has been reported from Ali, Mujahid, Ata Abu Salih, Hasan Bari, Qatadah, Rabi bin Anas and Suddi. In other words, these are the workers of the kingdom of the universe, who are conducting all the affairs of the world in accordance with Allah’s command and will. Though this meaning of these verses has not been reported in any authentic Hadith from the Prophet (peace be upon him), while this meaning has been given by some major companions and their immediate successors and pupils, one is led to form the view that they must have obtained this knowledge from the Prophet (peace be upon him) himself. 

Now the question arises: On what basis has the oath been sworn by these angels for the occurrence of the Resurrection and life after death when they themselves are as imperceptible as the thing for the occurrence of which they have been presented as an evidence and as an argument. In our opinion the reason is (and Allah has the best knowledge) that the Arabs were not deniers of the existence of the angels. They themselves admitted that at the death the soul was taken out by the angels; they also believed that the angels moved at tremendous speeds; they could reach any place between the earth and the heavens instantly and promptly execute any errand that was entrusted to them. They also acknowledged that the angels are subordinate to divine will and they conduct the affairs of the universe strictly and precisely in accordance with divine will; they are not independent and masters of their will. They regarded them as daughters of Allah out of ignorance and worshipped them as deities, but they did not believe that they possessed the real authority as well. Therefore, the basis of the reasoning from the above mentioned attributes for the occurrence of the Resurrection and life after death is that the angels who took the soul by the order of God, could also restore the soul by the order of the same God; and the angels who conducted the affairs of the universe by the order of God could also upset this universe by the order of the same God whenever He so ordered them and could also bring about a new world order. They would not show any negligence or delay in the execution of His command. 

2. The first jolt implies the jolt which will destroy the earth and everything on it, and the second jolt at which all dead men will rise up from death and from their graves. This same state has been described in Surah Az-Zumar, thus: And when the Trumpet shall be blown on that Day, all those who are in the heavens and the earth shall fall down dead except those whom Allah may allow (to live). Then the Trumpet shall be blown again and they will all stand up, looking around. (verse 68). 

3. Hearts shall tremble: because, according to the Quran, only the disbelievers, the wicked people and the hypocrites will be terror-stricken on the Resurrection Day, the righteous believers will remain secure from this terror. About them in Surah Al-Anbiya (verse 103) it has been said: The time of great fright will not trouble them at all; the angels will rush forth to receive them, saying: This is the very day which you were promised. 

4. That is, when they were told that they would surely be raised back to life after death, they started mocking it, saying to one another: Well, if we have really to be restored to our former state of life, then we would certainly be doomed. 

5 That is, they are mocking it as an impossibility, whereas it is not at all a difficult task for Allah for the performance of which He may have to make lengthy preparations. For it only a single shout or cry is enough at which your dust of ash will gather together from wherever it lay, and you will suddenly find yourself alive on the back of the earth. Thinking this return to be a return to loss, you may try to escape from it however hard you may, but it will inevitably take place; it cannot be averted by your denial, escape or mockery.

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Surah AnNaba,78:31-40

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اِنَّ لِلۡمُتَّقِيۡنَ مَفَازًا ۙ‏ ﴿78:31﴾ حَدَآئِقَ وَاَعۡنَابًا ۙ‏ ﴿78:32﴾ وَّكَوَاعِبَ اَتۡرَابًا ۙ‏ ﴿78:33﴾وَّكَاۡسًا دِهَاقًا ؕ‏ ﴿78:34﴾ لَا يَسۡمَعُوۡنَ فِيۡهَا لَـغۡوًا وَّلَا كِذّٰبًا​ ۚ‏ ﴿78:35﴾ جَزَآءً مِّنۡ رَّبِّكَ عَطَآءً حِسَابًا ۙ‏ ﴿78:36﴾ رَّبِّ السَّمٰوٰتِ وَالۡاَرۡضِ وَمَا بَيۡنَهُمَا الرَّحۡمٰنِ​ لَا يَمۡلِكُوۡنَ مِنۡهُ خِطَابًا​ ۚ‏ ﴿78:37﴾ يَوۡمَ يَقُوۡمُ الرُّوۡحُ وَالۡمَلٰٓـئِكَةُ صَفًّا ؕۙ لَّا يَتَكَلَّمُوۡنَ اِلَّا مَنۡ اَذِنَ لَهُ الرَّحۡمٰنُ وَقَالَ صَوَابًا​‏ ﴿78:38﴾ذٰلِكَ الۡيَوۡمُ الۡحَـقُّ​ ۚ فَمَنۡ شَآءَ اتَّخَذَ اِلٰى رَبِّهٖ مَاٰبًا‏  ﴿78:39﴾ اِنَّاۤ اَنۡذَرۡنٰـكُمۡ عَذَابًا قَرِيۡبًا ۖۚ  يَّوۡمَ يَنۡظُرُ الۡمَرۡءُ مَا قَدَّمَتۡ يَدٰهُ وَيَقُوۡلُ الۡـكٰفِرُ يٰلَيۡتَنِىۡ كُنۡتُ تُرٰبًا‏﴿78:40﴾

(78:31) Surely the state of triumph awaits the God-fearing:19 (78:32) gardens and vineyards, (78:33) and youthful maidens of like age,20(78:34) and an overflowing cup. (78:35) Therein they shall hear no idle talk, nor any falsehood;21 (78:36) a recompense from your Lord and an ample reward22 (78:37) from the Lord of the heavens and the earth and of that which is between them; the Most Merciful Lord before Whom none dare utter a word.23 (78:38) The Day when the Spirit24 and the angels are ranged row on row. None shall speak save he whom the Merciful Lord will permit; and he too will speak what is right.25 (78:39) That Day is sure to come. So let him who will seek a resort with his Lord. (78:40) Lo! We warn you of a chastisement near at hand;26 the Day when a man will look on what his own hands have sent forth, and the unbelievers shall say: “Oh would that I were utter dust.”27

Notes

19. Here, the word righteous has been used in contrast to those who did not expect any accountability and who had belied Allah’s revelations. Therefore, this word inevitably implies those people who believed in Allah’s revelations and lived in the world with the understanding that they had to render an account of their deeds ultimately. 

20. This may mean that they will be of equal age among themselves as well as that they will be of equal age with their husbands. This same theme has already occurred in Surah Suad, Ayat 52 and Surah Al-Waqiah, Ayat 37. 

21. At several places in the Quran this has been counted as among the major blessings of Paradise. Human ears there will remain secure against idle, false and indecent talk. There will be no nonsensical, meaningless gossiping in Paradise; no one will tell lies nor belie others; nor will there be any use of abusive language, slandering; calumnies and false accusations which are so common in the world. (For further explanations, see E.N. 28 of Surah Maryam, E.Ns 13, 14 of Surah Al-Waqiah). 

22. A reward and generous gift: that is, they will not only be given their due rewards which they will deserve for their good deeds, but over and above these they will be given additional and generous gifts and prizes as well. Contrary to this, in respect of the dwellers of Hell it has been said: They will be recompensed fully for their misdeeds. That is, they will neither be punished less than what they will deserve for their crimes nor more. This theme has been explained at length at many places in the Quran, for example, see Surah Younus, Ayats 26-27; Surah An-Naml, Ayats 89-90; Surah Al-Qasas, Ayat 84; Surah Saba, Ayats 33-38; Surah Al-Momin, Ayat 40. 

23. That is, the court of Allah Almighty will be so aweinspiring that no one, whether belonging to the earth or to the heavens, will dare open his mouth of his own will before Allah, nor interfere in the court’s work and proceedings.

24. According to most commentators, the Spirit implies the Angel Gabriel, who has been mentioned separately from the angels because of his high rank and position with Allah. (For further explanation, see E.N. 3 of Surah Al-Maarij).

25. To speak: to intercede, and intercession has been made conditional upon two things: (1) That the person who is granted permission by Allah to intercede for a sinner will alone be allowed to intercede and for the particular sinner only. (2) That the intercessor will say only what is right and proper, and nothing derogatory, and the one for whom he is interceding should have at least acknowledged the truth in the world. That is, he should only be a sinner, not an unbeliever. (For further explanation, see E.N. 281 of Surah Al-Baqarah; E.N. 5 of Surah Younus; E.N. 106 of Surah Houd; E.N. 52 of Surah Maryam; E.Ns 85, 86 of Surah TaHa; E.N. 27 of Surah Al-Anbiya; E.Ns 40, 41 of Surah Saba; E.N. 32 of Surah Al-Momin; E.N 63 of Surah Az- Zukhruf; E N. 21 of Surah An-Najm; E.N. 36 of Surah Al- Muddaththir). 

26. Apparently, one might think that the people who were the audience of this verse died fourteen centuries ago, and even now it cannot be said how many hundreds or thousands or millions of years Resurrection will take to come. Then, in what sense has it been said: The torment of which you have been warned, has approached near at hand? And what is the meaning of saying in the beginning of the Surah: Soon they shall know? The answer is that man can have the feeling of time only until he is passing a physical life in the world within the bounds of space and time. After death when only the soul will survive, he will lose every feeling and consciousness of time, and on the Day of Resurrection when man will rise back to life, he will feel as though some one had aroused him from sleep suddenly. He will not at all be conscious that he has been resurrected after thousands of years. (For further explanation, see E.N. 26 of Surah An-Nahl; E.N. 56 of Surah Bani Israil; E.N. 80 of Surah TaHa; E.N. 48 of Surah YaSeen). 

27. Would that I were mere dust: “Would that I had not been born in the world, or had become mere dust after death, and thus reduced to nothingness.

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Surah An-Naba,78:1-30

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عَمَّ يَتَسَآءَلُوۡنَ​ۚ‏ ﴿78:1﴾ عَنِ النَّبَاِ الۡعَظِيۡمِۙ‏﴿78:2﴾ الَّذِىۡ هُمۡ فِيۡهِ مُخۡتَلِفُوۡنَؕ‏ ﴿78:3﴾ كَلَّا سَيَعۡلَمُوۡنَۙ‏ ﴿78:4﴾ ثُمَّ كَلَّا سَيَعۡلَمُوۡنَ‏ ﴿78:5﴾اَلَمۡ نَجۡعَلِ الۡاَرۡضَ مِهٰدًا ۙ‏ ﴿78:6﴾وَّالۡجِبَالَ اَوۡتَادًا ۙ‏ ﴿78:7﴾ وَّخَلَقۡنٰكُمۡ اَزۡوَاجًا ۙ‏ ﴿78:8﴾ وَّجَعَلۡنَا نَوۡمَكُمۡ سُبَاتًا ۙ‏﴿78:9﴾ وَّجَعَلۡنَا الَّيۡلَ لِبَاسًا ۙ‏ ﴿78:10﴾ وَّجَعَلۡنَا النَّهَارَ مَعَاشًا‏ ﴿78:11﴾ وَّبَنَيۡنَا فَوۡقَكُمۡ سَبۡعًا شِدَادًا ۙ‏ ﴿78:12﴾ وَّ جَعَلۡنَا سِرَاجًا وَّهَّاجًا ۙ‏ ﴿78:13﴾ وَّاَنۡزَلۡنَا مِنَ الۡمُعۡصِرٰتِ مَآءً ثَجَّاجًا ۙ‏ ﴿78:14﴾ لِّـنُخۡرِجَ بِهٖ حَبًّا وَّنَبَاتًا ۙ‏ ﴿78:15﴾ وَّجَنّٰتٍ اَلۡفَافًا ؕ‏ ﴿78:16﴾ اِنَّ يَوۡمَ الۡفَصۡلِ كَانَ مِيۡقَاتًا ۙ‏ ﴿78:17﴾ يَّوۡمَ يُنۡفَخُ فِى الصُّوۡرِ فَتَاۡتُوۡنَ اَفۡوَاجًا ۙ‏ ﴿78:18﴾ وَّفُتِحَتِ السَّمَآءُ فَكَانَتۡ اَبۡوَابًا ۙ‏ ﴿78:19﴾ وَّ سُيِّرَتِ الۡجِبَالُ فَكَانَتۡ سَرَابًا ؕ‏ ﴿78:20﴾ اِنَّ جَهَنَّمَ كَانَتۡ مِرۡصَادًا ۙ‏ ﴿78:21﴾ لِّلطّٰغِيۡنَ مَاٰبًا ۙ‏﴿78:22﴾ لّٰبِثِيۡنَ فِيۡهَاۤ اَحۡقَابًا​ ۚ‏ ﴿78:23﴾ لَا يَذُوۡقُوۡنَ فِيۡهَا بَرۡدًا وَّلَا شَرَابًا ۙ‏ ﴿78:24﴾ اِلَّا حَمِيۡمًا وَّغَسَّاقًا ۙ‏ ﴿78:25﴾ جَزَآءً وِّفَاقًا ؕ‏﴿78:26﴾ اِنَّهُمۡ كَانُوۡا لَا يَرۡجُوۡنَ حِسَابًا ۙ‏﴿78:27﴾ وَّكَذَّبُوۡا بِاٰيٰتِنَا كِذَّابًا ؕ‏ ﴿78:28﴾ وَكُلَّ شَىۡءٍ اَحۡصَيۡنٰهُ كِتٰبًا ۙ‏ ﴿78:29﴾ فَذُوۡقُوۡا فَلَنۡ نَّزِيۡدَكُمۡ اِلَّا عَذَابًا‏ ﴿78:30﴾

(78:1) About what are they asking one another? (78:2) Is it about the awesome tiding (78:3) that they are in utter disagreement?1 (78:4) No indeed;2 soon will they come to know;3 (78:5) again, no indeed; soon will they come to know. (78:6) Have We not spread the earth like a bed,4(78:7) and fixed the mountains like pegs,5(78:8) and created you in pairs (as men and women),6 (78:9) and made your sleep a means of repose,7 (78:10) and made the night a covering, (78:11) and made the day to seek livelihood,8 (78:12) and built above you seven strong firmaments,9 (78:13) and placed therein a hot, shining lamp,10 (78:14) and sent down abundant water from the clouds (78:15) so that We may thereby bring forth grain and vegetation, (78:16) and gardens dense with foliage?11 (78:17) Surely the Day of Judgement has an appointed time; (78:18) the Day when the Trumpet shall be blown, and you will come forth in multitudes;12 (78:19) and when the sky shall be opened up and will become all doors;(78:20) and the mountains will be set in motion and become a mirage.13 (78:21) Surely the Hell is an ambush,14 (78:22) a resort for the rebellious; (78:23) therein they shall abide for ages,15 (78:24) they shall taste in it no coolness, nor any pleasant drink (78:25) save boiling water and wash of the wounds;16 (78:26) a befitting recompense for their deeds. (78:27) For indeed they did not look forward to any reckoning, (78:28) and roundly denied Our Signs as false.17 (78:29) And everything have We recorded in a Book.18 (78:30) So taste (the fruit of your deeds). We shall only increase your torment.

Notes

1. The great news: the news of the Resurrection and Hereafter, which the people of Makkah heard with amazement, then raised questions and doubts about it in their assemblies. When they met each other they would ask: Did you ever hear that the dead will be resurrected to life? Is it credible that life will be infused once again into the bones which have decayed and become rotten? Does it stand to reason that the former and the latter generations will rise up and gather together at one place? Is it possible that these huge mountains which are so firmly set in the earth will fly about like flakes of wool? Can it so happen that the sun and the moon and the stars should be extinguished and the order and system of the world be overturned and upset? What has happened to him who was until yesterday a sane and wise man among us? Today he is giving us strange, impossible news. Where were this Hell and Heaven of which we had never heard from him before? Wherefrom have they appeared suddenly so that he has started depicting them so vividly before us? 

Another meaning of fi-hi mukhtalifun also can be: As these people themselves have not agreed on any one view about the end of the world, they hold varying views about it. Some one has been influenced by the Christian belief and believes in the life after death but thinks that the second life would not be a physical but only a spiritual life. Another does not deny the Hereafter absolutely but doubts whether it was possible or not. The Quran relates the view of these very people when it says: We do only guess: we are not certain. ( Surah Al-Jathiyah, Ayat 32). And another plainly said: There is no other life than this present life, and we shall never be raised back to life after our death. ( Surah 6. Al- Anaam, Ayat 29). Then, there were some atheists, who said: Life is only this worldly life of ours. Here we shall die and live and nothing but the change of time destroys us. (Surah Al-Jathiyah, Ayat 24). There were some others who were not atheistic but they regarded the second life as impossible. According to them it was beyond the power of God to raise the dead back to life. They said: Who will give life to these bones when they are rotten. ( Surah YaSeen, Ayat 78). Their different views by themselves were a proof that they had no knowledge in this regard; they were only conjecturing and guessing. Had they any knowledge, they would have agreed on one view. (For further explanation, see E.N. 6 of Surah Adh-Dhariyat). 

2. That is, whatever they say about the Hereafter is false, and all their concepts about it are wrong. 

3. That is, the time is not far off when the same thing about which they are expressing all sorts of meaningless doubts and misgivings, will appear before them as a reality. Then they will realize that what the Messenger (peace be upon him) had foretold was absolutely true and what they were saying on the basis of conjecture and speculation had no truth in it. 

4. Enough light has been thrown at several places in the meaning of the Quran on the supreme wisdom and power of Allah that underlies His making the earth a carpet, i.e. an abode of perfect peace and rest. For explanation, see E.Ns 73, 74, 81 of Surah An-Naml; E.N. 29 of Surah YaSeen; E.Ns 90, 91 of Surah Al-Momin; E.N. 7 of Surah Az-Zukhruf; E.N. 7 of Surah Al-Jathiyah; E.N. 18 of Surah Qaaf.

5. For the wisdom of creating mountains on the earth, see E.N. 12 of Surah An-Nahl; E.N. 74 of Surah An-Naml; E.N. 15 of Surah Al-Mursalat. 

6. For explanation of the supreme wisdom that underlies the creation of men and women into pairs, see E.N. 69 of Surah Al-Furqan; E. Ns 28 to 30 of Surah Ar-Room, E.N. 31 of Surah YaSeen; E.N. 77 of Surah Ash-Shura; E N. 12 of Surah Az-Zukhruf; E.N. 25 of Surah Al-Qiyamah. 

7. The explanation of the wisdom for which Allah Almighty has placed a desire for sleep in man’s nature in order to make him fit for work in the world, and which impels him to a few hours’ sleep after every few hours of work, has been given in E.N. 33 of Surah Ar-Room. 

8. That is, the night has been made dark so that protected from light, you could enjoy a peaceful sleep more easily and made the day bright for the reason that you could work for your livelihood with greater ease and facility. Reference has been made to only one benefit out of countless benefits of the continuous alternation of night and day regularly on the earth to tell that all this is not happening without a purpose or accidentally, but there is supreme wisdom underlying it, which has a deep connection with your own immediate interests. The darkness that was needed for the peace and rest of your body in view of its structure has been provided in the night and the light that was needed for earning livelihood has been provided in the day. This arrangement that has been made precisely in accordance with your needs by itself testifies that it could not be possible without the wisdom of a Wise Being. (For further explanation, see E.N. 65 of Surah Younus; E.N. 32 of Surah YaSeen; E.N. 85 of Suarh Al-Momin; E.N. 4 of Surah Az- Zukhruf). 

9. Strong, in the sense that their boundaries are so strongly fortified that no change whatever occurs in them, nor does any of the countless stars and planets in the heavens, violating these boundaries, collide with the other, nor falls down to the earth. (For further explanation, see E.N. 34 of Suarh Al-Baqarah; E.N. 2 of Suarh Ar-Raad; E.Ns 8, 12 of Surah Al-Hijr; E.N. 15 of Surah Al-Mominoon; E.N. 13 of Surah Luqman; E.N. 37 of Suarah YaSeen; E.Ns 5, 6 of Surah As-Saaffat; E.N. 90 of Surah Al-Momin; E.Ns 7, 8 of Surah Qaaf). 

10. A bright, blazing lamp: the sun. The word wahhaj used for the sun means both intensely hot and intensely bright. Hence our rendering. In this brief sentence, allusion has been made to a most wonderful and glorious sign of Allah Almighty’s power and wisdom which the sun is. Its diameter is 109 times that of the earth’s and its size more than 333,000 times that of the earth’s. Its temperature is 14,000,000°C. In spite of shining 93,000,000 miles away from the earth, its light and brightness is dazzling, and man can look at it with the naked eye only at the risk of losing his eye-sight. As for its heat, temperature in some parts of the earth reaches 140°F because of its radiation. It is only Allah Who by His wisdom has placed the earth at the right distance from it, neither it is too hot for being close to it, nor too cold for being very far away from it. For this very reason life of man, animal and vegetable became possible on it. Measureless treasures of energy from it are reaching the earth and sustaining life. It helps ripen our crops to provide sustenance to every creature; its heat causes vapors to rise from the seas, which spread to different parts of the earth by means of the winds and fall as rain. In the sun Allah has kindled such a mighty furnace that has been constantly radiating light, heat and different kinds of rays throughout the entire solar system since millions and millions of years. 

11. For the details of the wonderful manifestations of Allah Almighty’s power and wisdom in making arrangements for the rain and the growth of vegetation thereby, see E.N. 53 (a) of Surah An-Nahl; E.N. 17 of Surah Al-Mominoon; E.N. 5 of Surah Ash-Shuara; E.N. 35 of Surah Ar-Room; E.N. 19 of Surah Fatir; E.N. 29 of Surah YaSeen; E.N. 20 of Al- Momin; E.Ns 10, 11 of Surah Az-Zukhruf; E.Ns 28 to 30 of Surah Al-Waqiah. 

After presenting a number of the signs and testimonies, one after the other, in these verses, the deniers of the Resurrection and Hereafter have been exhorted, so as to say: If you consider the earth and the mountains and your own creation, your sleep and wakefulness, and the system of the day and night intelligently, and consider the well-fortified system of the universe and the shining sun in the heavens, the rain falling from the clouds and the vegetables growing thereby, you will see two things very clearly: first, that all this could neither come into existence without a mighty power, nor continue to exist and function so regularly; second, that in each of these great wisdom is working and nothing that happens here is purposeless. Now, only a foolish person could say that the Being Who by His power has brought these things into existence, does not have the power to destroy them and create them once again in some other form, and this also could be said only by an unreasonable person that the Wise Being Who has not done anything without purpose in this universe, has given to man in His world understanding and intelligence, discrimination between good and evil, freedom to obey or disobey, and powers of appropriation over countless of His creatures, without any purpose and design: whether man uses and employs the things granted by Him in the right way or the wrong way, it does not make any difference; whether man continues to do good throughout life till death, he will end up in the dust, or continues to do evil till death, he will likewise end up in the dust. Neither the virtuous man will receive any reward for the good deeds nor the bad man will be held accountable for his evil deeds. These very arguments for life after death and Resurrection and Hereafter have been given here and there in the Quran, e.g. see E.N. 7 of Surah Ar-Raad; E.N. 9 of Surah Al-Hajj; E.N. 6 of Surah Ar-Room; E.Ns 10, 12 of Surah Saba; E.Ns 8, 9 of Surah As-Saaffat. 

12. This implies the final sounding of the Trumpet at which all dead men will rise back to life forthwith. You implies not only those who were the addressees at that time but all those humans who will have been born from the beginning of creation till Resurrection. (For explanation, see E.N. 57 of Surah Ibrahim; E.N. 1 of Surah Al-Hajj; E.Ns 46, 47 of Surah YaSeen; E.N. 79 of Surah Az-Zumar).

13. One should bear in mind the fact that here also, as at many other places in the Quran, the different states of Resurrection have been mentioned all together. In the first verse, mention has been made of what will happen at the final sounding of the Trumpet and in the following two verses of the state which will appear at the second sounding of the Trumpet. This we have already explained in E.N. 10 of Surah Al-Haaqqah above. The heavens shall be opened means: All obstacles in the heavens will be removed and every heavenly calamity from every side will befall freely as though all doors for it were open and no door had remained closed to obstruct its happening. The mountains will be set in motion till they become as a mirage means: In no time will the mountains be uprooted from their places and then will be scattered away in particles leaving nothing but vast, empty sand plains behind. This same state has been described in Surah TaHa, thus: They ask you, well, where will the mountains go on that Day? Say to them: My Lord will reduce them to fine dust and scatter it away. He will turn the earth into an empty level plain, wherein you will neither see any curve nor crease. (verses 105-107 and the corresponding E. N . 83). 

14. An ambush: a place contrived to entrap game by surprise. Hell has been described as an ambush, because the rebels of God are fearless of it and are enjoying life thinking that the world is a haven of bliss for them. They do not know that Hell is lying in ambush for them, which will trap them suddenly and keep them trapped. 

15. The word ahqab as used in the original means successive periods of long time appearing continuously one after the other. From this word some people have tried to argue that there will be eternity in the life of Paradise but no eternity in the life of Hell. For however long these ages may be, they will not be endless but will come to an end at some time. But this argument is wrong for two reasons. First, that lexically, the word haqab (sing. of ahqab) itself contains the meaning that one haqab should be closely followed by another haqab; therefore, ahqab will necessarily be used only for such periods of time as continue to appear successively one after the other and there should be no period which is not followed by another period. Second, that as a rule it is wrong to put a meaning on a verse of the Quran pertaining to a particular theme which clashes with other statements of the Quran pertaining to the same theme. At 34 places in the Quran the word khulud (eternity) has been used concerning the dwellers of Hell. At three places not only the word khulud has been used but the word abadan (for ever and ever) also has been added to it; and at one place it has been clearly stated: They will wish to get out of Hell but shall not be able to come out of it and theirs shall be an everlasting torment. (Surah Al-Maidah, Ayat 37). At another place it has been said: Therein they shall abide forever, as long as the earth and the heavens shall last, unless your Lord ordains otherwise. And the same thing has been said about the dwellers of Paradise too: They shall dwell in Paradise forever, as long as the earth and the heavens shall last, unless your Lord wills something else. (Houd, Ayats 107- 108). After these explanations, how can one argue, on the basis of the word ahqab, that the stay of the rebels of God in Hell will not be eternal, but it will come to an end at some stage in time? 

16. The word ghassaq as used in the original applies to pus, blood, pus-blood and all those fluids that flow out from the eyes and skins as a result of a grievous penalty. Besides, this word is also used for a thing which stinks and gives out horrid, offensive smell. 

17. This is the reason for which they will deserve this dreadful penalty of Hell. Firstly, they lived in the world thinking that the time will never come when they will have to appear before God and render an account of their deeds; second, that they utterly refused to accept and acknowledge the revelations that Allah had sent through His Prophets for their instruction and treated them as falsehood. 

18. That is, We were continuously preparing a complete record of their sayings and doings, their movements and occupations, even of their intentions, thoughts and aims in life and nothing was being left un-recorded, whereas the foolish people in their heedlessness thought that they were living in a lawless kingdom where they were free to do whatever they pleased and desired, and there was no power to call them to account.

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Surah Al-Ikhlas, 112: 1-4

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قُلۡ هُوَ اللّٰهُ اَحَدٌ​ ۚ‏ ﴿112:1﴾ اَللّٰهُ الصَّمَدُ​ ۚ‏﴿112:2﴾ لَمۡ يَلِدۡ   ۙ وَلَمۡ يُوۡلَدۡ ۙ‏ ﴿112:3﴾ وَلَمۡ يَكُنۡ لَّهٗ كُفُوًا اَحَدٌ‏ ﴿112:4﴾

(112:1) Say:1 “He is Allah,2 the One and Unique;3 (112:2) Allah, Who is in need of none and of Whom all are in need;4 (112:3) He neither begot any nor was He begotten,5 (112:4) and none is comparable to Him.”6

Notes

1. The first addressee of this command is the Prophet (peace be upon him) himself for it was he who was asked: Who is your Lord and what is He like. Again it was he who was commanded to answer the question in the following words. But after him every believer is its addressee. He too should say what the Prophet (peace be upon him) had been commanded to say. 

2. That is, my Lord to Whom you want to be introduced is none but Allah. This is the first answer to the questions, and it means: I have not introduced a new lord who I want you to worship beside all other gods, but it is the same Being you know by the name of Allah. Allah was not an unfamiliar word for the Arabs. They had been using this very word for the Creator of the universe since the earliest times, and they did not apply this word to any of their other gods. For the other gods they used the word ilah. Then their beliefs about Allah had become fully manifest at the time Abraha invaded Makkah. At that time there existed 360 idols of gods (ilahs) in and around the Kabah, but the polytheists forsaking all of them had invoked only Allah for protection. In other words, they knew in their hearts that no ilah could help them on that critical occasion except Allah. The Kabah was also called Bait-Allah by them and not Baitilahs after their self-made gods. At many places in the Quran the polytheistic Arabian belief about Allah has been expressed, thus: 

In Surah Az-Zukhruf it has been said: If you ask them who created them, they will surely say, Allah. (verse 87). 

In Surah Al-Ankabuut: If you ask them, who has created the earth and the heavens and who has subjected the moon and the sun. They will surely say: Allah. And if you ask them, who sent down rainwater from the sky and thereby raised the dead earth back to life. They will surely say: Allah. (verses 61-63).

In Surah Al-Muminun: Say to them, tell me, if you know, whose is the earth and all who dwell in it. They will say, Allah’s. Say to them: To whom do the seven heavens and the Glorious Throne belong. They will say: To Allah. Say to them: Tell me, if you know, whose is the sovereignty over everything. And who is that Being who gives protection while none else can give protection against Him. They will surely reply: This power belongs to Allah. (verses 84-89).

In Surah Younus: Ask them: Who provides for you from the heavens and the earth. Who has power over the faculties of hearing and sight. Who brings forth the living from the dead and the dead from the living. Who directs the system of the universe. They will surely reply: Allah. (verse 31). 

Again in Surah Younus at another place: When you set sails in ships, rejoicing over a fair breeze, then all of a sudden a strong wind begins to rage against the passengers and waves begin to surge upon them from every side and they realize that they have been encircled by the tempest. At that time they pray to Allah with sincere faith, saying: If you deliver us from this peril, we will become Your grateful servants. But when He delivers them, the same people begin to rebel on the earth against the truth. (verses 22-23). 

The same thing has been reiterated in Surah Bani Israil, thus: When a misfortune befalls you on the sea, all of those whom you invoke for help fail you but He (is there to help you), yet when He brings you safe to land, you turn away from Him. (verse 67). 

Keeping these verses in view, let us consider that when the people asked: Who is your Lord and what is He like to Whom service and worship you call us. The answer given was Huwa Allah: He is Allah. This answer by itself gives the meaning: My Lord is He whom you yourself acknowledge as your own as well as the whole world’s Creator, its Master, Sustainer and Administrator, and He whom you invoke for help at critical times beside all other deities, and I invite you to His service alone. This answer comprehends all the perfect and excellent attributes of Allah. Therefore, it is not at all conceivable that the Creator of the universe, its Administrator and Disposer of its affairs, Sustainer of all the creatures living in it, and the Helper of the servants in times of hardship, would not be living, hearing and seeing, that He would not be an All-Powerful, All-Knowing, All- Wise, All-Merciful and All-Kind Sovereign. 

3. The scholars have explained the sentence Huwa-Allahu Ahad syntactically, but in our opinion its explanation which perfectly corresponds to the context is that Huwa is the subject and Allahu its predicate, and Ahad-un its second predicate. According to this parsing the sentence means: He (about Whom you are questioning me) is Allah, is One and only one. Another meaning can also be, and according to language rules it is not wrong either: He is Allah, the One. 

Here, the first thing to be understood is the unusual use of ahad in this sentence. Usually this word is either used in the possessive case as yaum ul-ahad (first day of the week), or to indicate total negative as Ma jaa a-ni ahad-un (No one has come to me), or in common questions like Hal indaka ahadun (Is there anyone with you), or in conditional clauses like Injaa-ka ahad-un (If someone comes to you), or in counting as ahad, ithnan, ahad ashar (one, two, eleven). Apart from these uses, there is no precedent in the pre-Quranic Arabic that the mere word ahad might have been used as an adjective for a person or thing. After the revelation of the Quran this word has been used only for the Being of Allah, and for no one else. This extraordinary use by itself shows that being single, unique and matchless is a fundamental attribute of Allah; no one else in the world is qualified with this quality: He is One, He has no equal. 

Then, keeping in view the questions that the polytheists and the followers of earlier scriptures asked the Prophet (peace be upon him) about his Lord, let us see how they were answered with ahad-un after Huwa-Allah. 

First, it means: He alone is the Sustainer: no one else has any share or part in providence and since He alone can be the Ilah (Deity) Who is Master and Sustainer, therefore, no one else is His associate in Divinity either.

Secondly, it also means He alone is the Creator of the universe: no one else is His associate in this work of creation. He alone is the Master of the universe, the Disposer and Administrator of its system, the Sustainer of His creatures, Helper and Rescuer in times of hardship; no one else has any share or part whatever in the works of Godhead, which as you yourselves acknowledge, are works of Allah.

Thirdly, since they had also asked the questions: Of what is your Lord made? What is His ancestry? What is his sex? From whom has He inherited the world and who will inherit it after Him? All these questions have been answered with one word ahad for Allah. It means: 

(1) He alone has been, and will be, God forever; neither was there a God before Him, nor will there be any after Him. 

(2) There is no race of gods to which He may belong as a member: He is God, One and Single, and none is homogeneous with Him. 

(3) His being is not merely One (wahid but ahad, in which there is no tinge of plurality in any way: 

He is not a compound being, which may be analyzable or divisible, which may have a form and shape, which may be residing somewhere, or may contain or include something, which may have a color, which may have some limbs, which may have a direction, and which may be variable or changeable in any way. Free from every kind of plurality He alone is a Being who is Ahad in every aspect. (Here, one should fully understand that the word wahid is used in Arabic just like the word one in English. A collection consisting of great pluralities is collectively called wahid or one, as one man, one nation, one country, one world, even one universe, and every separate part of a collection is also called one. But the word Ahad is not used for anyone except Allah. That is why wherever in the Quran the word wahid has been used for Allah, He has been called Ilah wahid (one Deity), or AllahulWahid- al-Qahhar (One Allah Who is Omnipotent), and nowhere just wahid, for this word is also used for the things which contain pluralities of different kinds in their being. On the contrary, for Allah and only for Allah the word Ahad has been used absolutely, for He alone is the Being Who exists without any plurality in any way, Whose Oneness is perfect in every way. 

4. The word used in the original is samad of which the root is smd. A look at the derivatives in Arabic from this root will show how comprehensive and vast this word is in meaning. (Lexical discussion of the meanings of the derivatives is omitted). 

On the basis of these lexical meanings the explanations of the word as-Samad in the verse Allah-us-Samad, which have been reported from the companions, their immediate successors and the later scholars are given below: 

Ali, Ikrimah and Kab Ahbar: Samad is he who has no superior. 

Abdullah bin Masud, Abdullah bin Abbas and Abu Wail Shaqiq bin Salamah: The chieftain whose chieftaincy is perfect and of the most extraordinary kind.

Another view of Ibn Abbas: Samad is he to whom the people turn when afflicted with a calamity. Still another view of his: The chieftain who in his chieftaincy, in his nobility and glory, in his clemency and forbearance, in his knowledge and wisdom is perfect. 

Abu Hurairah: He who is independent of all and all others are dependent upon him. 

Other views of Ikrimah: He from whom nothing ever has come out, nor normally comes out, who neither eats nor drinks. Views containing the same meaning have been related from Shabi and Muhammad bin Kab al-Kurazi also. 

Suddi: The one to whom the people turn for obtaining the things they need and for help in hardships. 

Saeed bin Jubair: He who is perfect in all his attributes and works. 

Rabi bin Jubair: He who is immune from every calamity. 

Muqatil bin Hayyan: He who is faultless. 

Ibn Kaysan: He who is exclusive in his attributes. 

Hasan Basri and Qatadah: He who is ever-living and immortal. Similar views have been related from Mujahid, Mamar and Murrat alHamadani also. 

Murrat al-Hamadani’s another view is: He who decides whatever he wills and does whatever he wills, without there being anyone to revise his judgment and decision. 

Ibrahim Nakhai: He to whom the people turn for fulfillment of their desires.

Abu Bakr al-Anbari: There is no difference of opinion among the lexicographers that samad is the chief who has no superior and to whom the people turn for fulfillment of their desires and needs and in connection with other affairs. Similar to this is the view of Az-Zajjaj, who says Samad is he in whom leadership has been perfected, and to whom one turns for fulfillment of his needs and desires.

Now, let us consider why Allahu-Ahad has been said in the first sentence and why Allah-us-Samad in this sentence. About the word ahad we have explained above that it is exclusively used for Allah, and for none else. That is why it has been used as ahad, in the indefinite sense. But since the word samad is used for creatures also, Allall-us-Samad has been said instead of Allah Samad, which signifies that real and true Samad is Allah alone. If a creature is samad in one sense, it may not be samad in some other sense, for it is mortal, not immortal; it is analyzable and divisible, is compound, its parts can scatter away any time; some creatures are dependent upon it, and upon others it is dependent; its chieftaincy is relative and not absolute; it is superior to certain things and certain other things are superior to it; it can fulfill some desires of some creatures but it is not in the power of any creature to fulfill all the desires of all the creatures, On the contrary, Allah is perfect in His attributes of Samad in every respect; the whole world is dependent upon Him in its needs, but He is not dependent upon anyone; everything in the world turns to Him, consciously or unconsciously, for its survival and for fulfillment of the needs of everyone; He is Immortal and Ever-living; He sustains others and is not sustained by anyone; He is Single and Unique, not compound so as to be analyzable and divisible; His sovereignty prevails over entire universe and He is Supreme in every sense. Therefore, He is not only Samad but As-Samad, i.e. the Only and One Being Who is wholly and perfectly qualified with the attribute of samad in the true sense.

Then, since He is As-Samad, it is necessary that He should be Unique, One and Only, for such a being can only be One, which is not dependent upon anyone and upon whom everyone else may be dependent; two or more beings cannot be self-sufficient and fulfillers of the needs of all. Furthermore, His being As-samad also requires that He alone should be the Deity, none else, for no sensible person would worship and serve the one who had no power and authority to fulfill the needs of others.

5. The polytheists in every age have adopted the concept that like men, gods also belong to a species, which has many members and they also get married, beget and are begotten. They did not even regard Allah, Lord of the universe, as supreme and above this concept of ignorance, and even proposed children for Him. Thus, the Arabian belief as stated in the Quran was that they regarded the angels as daughters of Allah. The Prophetic communities too could not remain immune from this creed of paganism. They too adopted the creed of holding one saintly person or another as son of God. Two kinds of concepts have always been mixed up in these debasing superstitions. Some people thought that those whom they regarded as Allah’s children, were descended from him in the natural way and some others claimed that the one whom they called son of God, had been adopted by Allah Himself as a son. Although they could not dare call anyone as, God forbid, father of God, obviously human mind cannot remain immune against such a concept that God too should be regarded as a son of somebody when it is conceived that He is not free from sex and procreation and that He too, like man, is the kind of being which begets children and needs to adopt a son in case it is childless, That is why one of the questions asked of the Prophet (peace be upon him) was: What is the ancestry of Allah, and another was: From whom has He inherited the world and who will inherit it after Him. 

If these assumptions of ignorance are analyzed, it becomes obvious that they logically necessitate the assumption of some other things as well. 

First, that God should not be One, but there should be a species of Gods, and its members should be associates in the attributes, acts and powers of Divinity. This not only follows from assuming God begetting children but also from assuming that He has adopted someone as a son, for the adopted son of somebody can inevitably be of his own kind. And when, God forbid, he is of the same kind as God, it cannot be denied that he too possesses attributes of Godhead. 

Second, that the children cannot be conceived unless the male and the female combine and some substance from the father and the mother unites to take the shape of child. Therefore, the assumption that God begets children necessitates that He should, God forbid, be a material and physical entity, should have a wife of His own species, and some substance also should issue from His body.

Third, that wherever there is sex and procreation, it is there because individuals are mortal and for the survival of their species it is inevitable that they should beget children to perpetuate the race. Thus, the assumption that God begets children also necessitates that He should, God forbid, Himself be mortal, and immortality should belong to the species of Gods, not to God Himself. Furthermore, it also necessitates that like all mortal individuals, God also, God forbid, should have a beginning and an end. For the individuals of the species whose survival depends upon sex and procreation neither exist since eternity nor will exist till eternity. 

Fourth, that the object of adopting some one as a son is that a childless person needs a helper in his lifetime and an heir after his death. Therefore, the supposition that Allah has adopted a son inevitably amounts to ascribing all those weaknesses to His sublime Being which characterize mortal man. 

Although all these assumptions are destroyed as soon as Allah is called and described as Ahad and As-Samad, yet when it is said: Neither has He an offspring nor is He the offspring of another, there remains no room for any ambiguity in this regard. Then, since these concepts are the most potent factors of polytheism with regard to Divine Being, Allah has refuted them clearly and absolutely not only in Surah Al-Ikhlas but has also reiterated this theme at different places in different ways so that the people may understand the truth fully. For example let us consider the following verses: 

Allah is only One Deity: He is far too exalted that He should have a son: whatever is in the heavens and whatever is in the earth belongs to Him. (Surah An-Nisa, Ayat 171). 

Note it well: they, in fact, invent a falsehood when they say, Allah has children. They are utter liars. (Surah As-Saaffat, Ayats 151-152). 

They have invented a blood-relationship between Allah and the angels, whereas the angels know well that these people will be brought up (as culprits). (Surah As-Saaffat, Ayat 158). 

These people have made some of His servants to be part of Him. The fact is that man is manifestly ungrateful. (Surah Az-Zukhruf, Ayat l5). 

Yet the people have set up the Jinn as partners with Allah, whereas He is their Creator; they have also invented for Him sons and daughters without having any knowledge, whereas He is absolutely free from and exalted far above the things they say. He is the Originator of the heavens and the earth: how should He have a son, when He has no consort? He has created each and every thing. (Surah AlAnaam, Ayats 100-101). 

They say: the Merciful has offspring. Glory be to Allah! They (whom they describe as His offspring) are His mere servants who have been honored. (Surah Al-Anbiya, Ayat 26). 

They remarked: Allah has taken a son to himself. Allah is All-pure: He is Self Sufficient. He is the Owner of everything that is in the heavens and the earth. Have you any authority for what you say? What, do you ascribe to Allah that of which you have no knowledge. (Surah Younus, Ayat 68). 

And (O Prophet) say: Praise is for Allah who has begotten no son nor has any partner in His Kingdom nor is helpless to need any supporter. (Surah Bani Israil, Ayat 111). 

Allah has no offspring, and there is no other deity as a partner with Him. (Surah Al-Muminun, Ayat 91). 

In these verses the belief of the people who ascribe real as adopted children to Allah, has been refuted from every aspect, and its being a false belief has also been proved by argument. These and many other Quranic verses of the same theme further explain Surah Al-Ikhlas. 

6. The word kufu as used in the original means an example, a similar thing, the one equal in rank and position. In the matter of marriage, kufu means that the boy and the girl should match each other socially. Thus, the verse means that there is no one in the entire universe, nor ever was, nor ever can be, who is similar to Allah, or equal in rank with Him, or resembling Him in His attributes, works and powers in any degree whatever.

Quran, listen ,read translation, understand & act

Surah Al-Masad,111: 1-5

Audio discussion of the summary:

https://notebooklm.google.com/notebook/f3626b6b-f828-4420-bd87-5981200b1a40/audio

تَبَّتۡ يَدَاۤ اَبِىۡ لَهَبٍ وَّتَبَّؕ‏ ﴿111:1﴾ مَاۤ اَغۡنٰى عَنۡهُ مَالُهٗ وَمَا كَسَبَؕ‏ ﴿111:2﴾ سَيَصۡلٰى نَارًا ذَاتَ لَهَبٍ ۖۚ‏ ﴿111:3﴾ وَّامۡرَاَ تُهٗ ؕ حَمَّالَةَ الۡحَطَبِ​ۚ‏ ﴿111:4﴾ فِىۡ جِيۡدِهَا حَبۡلٌ مِّنۡ مَّسَدٍ‏ ﴿111:5﴾

(111:1) Destroyed were the hands of Abu Lahab, and he lay utterly doomed.1 (111:2) His wealth did not avail him, nor his acquisitions.2(111:3) Surely, he will be cast into a Flaming Fire (111:4) along with his wife,3 that carrier of slanderous tales;4 (111:5) upon her neck shall be a rope of palm-fibre.5

Notes

1. His real name was Abd al-Uzza, and he was called Abu Lahab on account of his glowing, ruddy complexion. Lahab means the flame of fire, and Abu Lahab the one with a flaming, fiery face. His being mentioned here by his nickname (Kunyat), instead of his real name, has several reasons. First, that he was better known by his nickname than by his real name; second, that the Quran did not approve that he should be mentioned by his polytheistic name Abd al Uzza (slave of Uzza); third, that his kunyat goes well with the fate that has been described of him in this Surah. 

Some commentators have translated tabbat yada Abi Lahab to mean: May the hands of Abu Lahab be broken, and tabba to mean: may he perish or he perished. But this, in fact, was not a curse which was invoked on him, but a prophecy in which an event taking place in the future, has been described in the past tense, to suggest that its occurrence in the future is certain and inevitable. 

In fact, at last the same thing happened as had been foretold in this Surah a few years earlier. Breaking of the hands obviously does not imply breaking of the physical hands, but a person’s utterly failing in his aim and object for which he has exerted his utmost. And Abu Lahab indeed had exerted his utmost to defeat and frustrate the message of Islam presented by the Prophet (peace be upon him). But hardly seven or eight years after the revelation of this Surah most of the big chiefs of Quraish, who were a party with Abu Lahab in his hostility to Islam, were killed in the Battle of Badr. When the news of the defeat reached Makkah, he was so shocked that he could not survive for more than seven days. His death occurred in a pitiable state. He became afflicted with malignant pustule and the people of his house left him to himself, fearing contagion. No one came near his body for three days after his death, until the body decomposed and began to stink. At last, when the people began to taunt his sons, according to one tradition, they hired some black people, who lifted his body and buried it. 

According to another tradition, they got a pit dug out and threw his body into it by pushing it with wood, and covered it up with earth and stones. His utter failure became manifest when the religion which he had tried his utmost to impede and thwart, was accepted by his own children. First of all, his daughter, Darrah, migrated from Makkah to Madinah and embraced lslam; then on the conquest of Makkah, both his sons, Utbah and Muattab, came before the Prophet (peace be upon him) through the mediation of Abbas, believed and took oath of allegiance to him. 

2. Abu Lahab was a stingy, materialistic man. Ibn Jarir has stated that once in the pre-Islamic days he was accused of having stolen two golden deer from the treasury of the Kabah. Though later the deer were recovered from another person, the fact that he was accused of stealing indicates the opinion the people of Makkah held of him. About his riches Qadi Rashid bin Zubair writes in his Adh-Dhakhair wat- Tuhaf: He was one of the four richest men of the Quraish, who owned one qintar (about 260 oz) of gold each. His love of wealth can be judged from the fact that when on the occasion of the battle of Badr the fate of his religion was going to be decided forever, and all the Quraish chiefs had personally gone to fight, he sent Aas bin Hisham to fight on his own behalf, telling him: This is in lieu of the debt of four thousand dirhams that you owe to me. Thus, he contrived a plan to realize his debt, for Aas had become bankrupt and there was no hope of the recovery of the debt from him. 

Some commentators have taken maa kasaba in the meaning of the earning, i.e. the benefits that accrued to him from his wealth were his kasab (earning), and some other commentators have taken it to imply children, for the Prophet (peace be upon him) has said that a man’s son also is his kasab (earning). (Abu Daud, Ibn Abi Hatim). Both these meanings fully correspond to the fate met by Abu Lahab. For when he was afflicted with the malignant pustule, his wealth availed him nothing, and his children also left him alone to die a miserable, wretched death. They did not even bury him honorably. Thus, within a few years the people witnessed how the prophecy which had been made in this Surah about Abu Lahab was literally fulfilled.

3. Her name was Arwa and her nickname (kunyat) Umm Jamil. She was sister of Abu Sufyan and was no less bitter than her husband, Abu Lahab, in her enmity to the Messenger (peace be upon him). Abu Bakr’s daughter Asma has related that when this Surah was revealed, and Umm Jamil heard it, she was filled with rage and went out in search of the Prophet (peace be upon him). She carried a handful of stones and she was crying some verses of her own, satirizing the Prophet (peace be upon him). She came to the Kabah, where the Prophet (peace be upon him) was sitting with Abu Bakr. The latter said: O Messenger of Allah, there she comes and I fear lest she should utter something derogatory to you. The Prophet (peace be upon him) replied: She will not see me. The same thing happened. She could not see the Prophet (peace be upon him) although he was there. She said to Abu Bakr: I hear that your companion has satirized me. Abu Bakr replied: No, by the Lord of this house, he has not satirized you. Hearing this she went off. (lbn Abi Hatim, Ibn Hisham; Bazzar has related an incident on the authority of Abdullah bin Abbas also, which closely resembles this). What Abu Bakr meant was that she had not been satirized by the Prophet (peace be upon him), but by Allah Himself. 

4. The words in the original are hammalat al-hatab, which literally mean: carrier of the wood. The commentators have given several meanings of it. Abdullah bin Abbas, Ibn Zaid, Dahhak and Rabi bin Anas say: She used to strew thorns at the Prophet’s (peace be upon him) door in the night; therefore, she has been described as carrier of the wood. Qatadah, Ikrimah, Hasan Basri, Mujahid and Sufyan Thauri say: She used to carry evil tales and slander from one person to another in order to create hatred between them; therefore, she has been called the bearer of wood idiomatically. Saaid bin Jubair says: The one who is loading himself with the burden of sin is described idiomatically in Arabic as: Fulan-un Yahtatibu ala zahri bi (so and so is loading wood on his back); therefore, hummalat al-hatab means: The one who carries the burden of sin. Another meaning which the commentators have also given is: she will do this in the Hereafter, i.e. she will bring and supply wood to the fire in which Abu Lahab would be burning.

5 The word used for her neck is jeed, which in Arabic means a neck decorated with an ornament. Saeed bin al- Musayyab, Hasan Basri and Qatadah say that she wore a valuable necklace and used to say: By Lat and Uzza, I will sell away this necklace and spend the price to satisfy my enmity against Muhammad (peace be upon him). That is why the word jeed has been used here ironically, thereby implying that in Hell she would have a rope of palm-fiber round her neck instead of that necklace upon which she prides herself so arrogantly. Another example of this ironical style is found at several places in the Quran in the sentence: Bashshir-hum bi-adhab-in alima “Give them the good news of a painful torment. 

The words habl-um min-masad have been used for the rope which will be put round her neck, i.e. it will be a rope of the masad kind. Different meanings of this have been given by the lexicographers and commentators. According to some, masad means a tightly twisted rope; others say that masad is the rope made from palm-fiber; still others say that it means the rope made from rush, or camel-skin, or camelhair. Still another view is that it implies a cable made by twisted iron strands together.