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Surah Fussilat In Arabic

Transliteration English

Bismillaahir Rahmaanir Raheem

1. Haa Meeem
2. Tanzeelum Minar-Rahmaanir-Raheem
3. Kitaabun fussilat Aayaatuhoo Qur-aanan ‘Arabiyyal liqawminy ya’lamoon
4. Basheeranw wa nazeeran fa-a’rada aksaruhum fahum laa yasma’oon
5. Wa qaaloo quloobunaa feee akinnatim mimmaa tad’oonaaa ilaihi wa feee aazaaninaa waqrunw wa mim baininaa wa bainika hijaabun fa’mal innanaa ‘aamiloon
6. Qul innamaaa ana basharum mislukum yoohaaa ilaiya annamaaa ilaahukum Ilaahunw Waahidun fastaqeemooo ilaihi wastaghfirooh; wa wailul lil mushrikeen
7. Allazeena laa yu’toonaz Zakaata wa hum bil-Aakhiratihum kaafiroon
8. Innal lazeena aamanoo wa ‘amilus saalihaati lahum ajrun ghairu mamnoon (section 1)
9. Qul a’innakum latakfuroona billazee khalaqal arda fee yawmaini wa taj’aloona lahooo andaadaa; zaalika Rabbul ‘aalameen
10. Wa ja’ala feehaa rawaa siya min fawqihaa wa baaraka feehaa wa qaddara feehaaaa aqwaatahaa feee arba’ati ayyaamin sawaaa’al lissaaa’ileen
11. Summas tawaaa ilas-samaaa’i wa hiya dukhaanun faqaala lahaa wa lil ardi’tiyaaa taw’an aw karhan qaalataaa atainaa taaa’i’een
12. Faqadaahunna sab’a samaawaatin fee yawmaini wa awhaa fee kulli samaaa’in amarahaa; wa zaiyannassa maaa’ad dunyaa bimasaabeeha wa hifzaa; zaalika taqdeerul ‘Azeezil ‘Aleem
13. Fa-in a’radoo faqul anzartukum saa’iqatam misla saa’iqati ‘Aadinw wa Samood
14. Iz jaaa’at humur Rusulu mim baini aydeehim wa min khalfihim allaa ta’budooo illal laaha qaaloo law shaaa’a Rabunaa la anzala malaaa ‘ikatan fa innaa bimaaa ursiltum bihee kaafiroon
15. Fa ammaa ‘Aadun fastak baroo fil ardi bighairul haqqi wa qaaloo man ashaddu minnaa quwwatan awalam yaraw annal laahal lazee khalaqahum Huwa ashaddu minhum quwwatanw wa kaanoo bi Aayaatinaa yajhadoon
16. Fa arsalnaa ‘alaihim reehan sarsaran feee ayyaamin nahisaatil linuzeeqahum ‘azaabal khizyi fil hayaatid dunyaa wa la’azaabul Aakhirati akhzaa wa hum laa yunsaroon
17. Wa ammaa Samoodu fahadinaahum fastahabbul ‘ama ‘alal huda fa akhazathum saa’iqatul ‘azaabil hooni bimaa kaanoo yaksiboon
18. Wa najjainal lazeena aamanoo wa kaanoo yattaqoon (section 2)
19. Wa yawma yuhsharu a’daaa’ul laahi ilan Naari fahum yooza’oon
20. Hattaaa izaa maa jaaa’oohaa shahida ‘alaihim samu’uhum wa absaaruhum wa julooduhum bimaa kaanoo ya’maloon
21. Wa qaaloo lijuloodihim lima shahittum ‘alainaa qaaloo antaqanal laahul lazeee antaqa kulla shai’inw wa Huwa khalaqakum awwala marratinw wa ilaihi turja’oon
22. Wa maa kuntum tastatiroona ai-yashhada ‘alaikum sam’ukum wa laaa absaarukum wa laa juloodukum wa laakin zanantum annal laaha laa ya’lamu kaseeram mimmaa ta’maloon
23. Wa zaalikum zannukumul lazee zanantum bi-Rabbikum ardaakum fa asbahtum minal khaasireen
24. Fa-iny yasbiroo fan Naaru maswal lahum wa iny-yasta’tiboo famaa hum minal mu’tabeen
25. Wa qaiyadnaa lahum quranaaa’a fazaiyanoo lahum maa baina aideehim wa maa khalfahum wa haqqa ‘alaihimul qawlu feee umamin  qad khalat min qablihim minal jinni wal insi innahum kaanoo khaasireen (section 3)
26. Wa qaalal lazeena kafaroo laa tasma’oo lihaazal Quraani walghaw feehi la’allakum taghliboon
27. Falanuzeeqannal lazeena kafaroo ‘azaaban shadeedanw wa lanajziyannahum aswallazee kaanoo ya’maloon
28. Zaalika jazaaa’u a’daaa’il laahin Naaru lahum feehaa daarul khuld, jazaaa’am bimaa kaanoo bi aayaatinaa yajhadoon
29. Wa qaalal lazeena kafaroo Rabbanaaa arinal lazaini adal laanaa minal jinni wal insi naj’alhumaa tahta aqdaaminaa liyakoonaa minal asfaleen
30. Innal lazeena qaaloo Rabbunal laahu summas taqaamoo tatanazzalu ‘alaihimul malaaa ‘ikatu allaa takhaafoo wa laa tahzanoo wa abshiroo bil Jannnatil latee kuntum too’adoon
31. Nahnu awliyaaa’ukum fil hayaatid dunyaa wa fil Aakhirati wa lakum feehaa maa tashtaheee anfusukum wa lakum feehaa ma tadda’oon
32. Nuzulam min Ghafoorir Raheem (section 4)
33. Wa man ahsanu qawlam mimman da’aaa ilal laahi wa ‘amila saalihanw wa qaala innanee minal muslimeen
34. Wa laa tastawil hasanatu wa las saiyi’ah; idfa’ billatee hiya ahsanu fa’izal lazee bainaka wa bainahoo ‘adaawatun ka’annahoo waliyun hameem
35. Wa maa yulaqqaahaaa illal lazeena sabaroo wa maa yulaqqaahaaa illaa zoo hazzin ‘azeem
36. Wa immaa yanzaghannaka minash Shaitaani nazghun fasta’iz billaahi innahoo Huwas Samee’ul ‘Aleem
37. Wa min Aayaatihil lailu wannahaaru washshamsu walqamar; laa tasjudoo lishshamsi wa laa lilqamari wasjudoo lillaahil lazee khala qahunna in kuntum iyyaahu ta’budoon
38. Fa inis-takbaroo fallazee na ‘inda Rabbika yusabbihoona lahoo billaili wannnahaari wa hum laa yas’amoon (make sajda)
39. Wa min Aayaatiheee annaka taral arda khaashi’atan fa izaaa anzalna ‘alaihal maaa’ah tazzat wa rabat; innal lazeee ahyaahaa lamuhiyil mawtaa; innahoo ‘alaa kulli shai-in Qadeer
40. Innal lazeena yulhidoona feee Aayaatina laa yakhfawna ‘alainaa’ afamai yulqaa fin Naari khayrun am mai yaateee aaminai Yawmal Qiyaamah; i’maloo ma shi’tum innahoo bimaa ta’maloona Baseer
41. Innal Lazeena kafaroo biz Zikri lammaa jaa’ahum wa innahoo la Kitaabun ‘Azeez
42. Laa yaateehil baatilu mim baini yadaihi wa laa min khalfihee tanzeelum min Hakeemin Hameed
43. Maa yuqaalu laka illaa maa qad qeela lir Rusuli min qablik; inna Rabbaka lazoo maghfiratinw wa zoo ‘iqaabin aleem
44. Wa law ja’alnaahu Qur-aanan A’jamiyyal laqaaloo law laa fussilat Aayaatuhoo ‘a A’jamiyyunw wa ‘Arabiyy; qul huwa lillazeena aamanoo hudanw wa shifaaa’unw wallazeena la yu’minoona feee aazaanihim waqrunw wa huwa ‘alaihim ‘amaa; ulaaa’ika yunaadawna mim maakaanim ba’eed (section 5)
45. Wa laqad aatainaa Moosal Kitaaba fakhtulifa fee; wa lawlaa Kalimatun sabaqat mir Rabbika laqudiya bainahum; wa innahum lafee shakkim minhu mureeb
46. Man ‘amila salihan falinafsihee wa man asaaa’a fa’alaihaa; wamaa rabbuka bizallaamil lil ‘abeed (End Juz 24)
47. Ilaihi yuraddu ‘ilmus Saaa’ah; wa maa takhruju min samaraatim min akmaamihaa wa maa tahmilu min unsaa wa laa tada’u illaa bi’ilmih; wa Yawma yunaadeehim aina shurakaaa’ee qaalooo aazannaaka maa minnaa min shaheed
48. Wa dalla ‘anhum maa kaanoo yad’oona min qablu wa zannoo maa lahum mim mahees
49. Laa yas’amul insaanu min du’aaa’il khairi wa im massa hush sharru fa ya’oosun qanoot
50. Wa la in azaqnaahu rahmatam minnaa mim ba’di dar raaa’a massat hu la yaqoolanna haazaa lee wa maaa azunnus Saa’ata qaaa’imatanw wa la’in ruji’tu ilaa Rabbeee inna lee ‘indahoo lalhusnaa; falanu nabbi’annal lazeena kafaroo bimaa ‘amiloo wa lanuzeeqan nahum min ‘azaabin ghaleez
51. Wa izaaa an’amnaa ‘alal insaani a’rada wa na-aa bijaani bihee wa izaa massahush sharru fazoo du’aaa’in ‘areed
52. Qul araaitum in kaana min ‘indil laahi summa kafar tum bihee man adallu mimman huwa fee shiqaqim ba’eed
53. Sanureehim Aayaatinaa fil aafaaqi wa feee anfusihim hattaa yatabaiyana lahum annahul haqq; awa lam yakfi bi Rabbika annahoo ‘alaa kulli shai-in Shaheed
54. Alaaa innahum fee miryatim mil liqaaa’i Rabbihim; alaaa innahoo bikulli shai’im muheet (section 6)

Translation

In the Name of Allah, the Most Beneficent, the Most Merciful.

1. Ha Mim
2. This is a revelation from the All-Merciful, the Very-Merciful-
3. – a book whose verses are elaborated in the form of an Arabic Qur‘an for a people who understand,
4. as a bearer of good news and warning. Yet most of them turned away, so they do not listen.
5. And they say, :Our hearts are (wrapped) in covers against that (faith) to which you invite us, and there is deafness in our ears, and there is a barrier between you and us. So, do (in your way). We too are doing (in our own way) .
6. Say, :I am but a human being like you; it is revealed to me that your god is only One God. So, turn straight towards Him, and seek forgiveness from Him, and woe to the Mushriks (those who ascribe partners to Allah)
7. who do not pay Zakah ; and of the life of the Hereafter, they are deniers.
8. As for those who believe and do righteous deeds, for them there is a reward that will never be interrupted.
9. Say, :Do you really disbelieve in the One who has created the earth in two days, and ascribe to Him partners? That is the Lord of the worlds.
10. He has placed firm mountains in it (the earth) towering above it, and put blessings in it, and proportioned its foods therein, in four days, equal for those who ask.
11. Then He turned straight to the sky, while it was a smoke, and said to it and to the earth, :Come (to My obedience), both of you, willingly or unwillingly. Both said, :We come willingly.
12. So He accomplished them as seven skies in two days, and settled in every sky its (due) thing. And We have decorated the closest sky with lamps, and protected it properly. All this is the determination of the All-Mighty, the All-Knowing.
13. So, if they turn away, then say, :I have warned you of a calamity like the calamity of ‘Aad and Thamud,
14. when the messengers came to them from their front and from their rear, saying, :Do not worship anyone but Allah. They said, :Had our Lord (really) willed (to send someone as messenger), He would have sent down angels. So, we are deniers of what you have been sent with.
15. As for ‘Aad, they showed arrogance in the land with no right (to do so), and said, :Who is stronger than us in power? Did they not see that Allah, who created them, is stronger than them in power? And they used to reject Our signs.
16. So, We let loose a wild wind on them in unlucky days to make them taste the humiliating punishment in the present life. And of course, the punishment of the Hereafter will be much more humiliating, and they will not be helped.
17. As for Thamud, We showed them the way, but they preferred blindness to the guidance. Therefore, they were seized by the bang of the abasing punishment because of what they used to earn.
18. And We saved those who believed and used to be God-fearing.
19. (Remind them of) the day when Allah‘s enemies will be mustered towards the Fire. So they will be kept under control,
20. until when they will come to it, their ears and their eyes and their skins will testify against them about what they used to do.
21. And they will say to their skins, :Why did you testify against us? They (the skins) will say, :We were made to speak by Allah, the One who has made every thing to speak. And He had created you the first time, and to Him you are going to be returned.
22. And you had not been hiding your selves (when committing sins) from your ears and your eyes and your skins that would bear witness against you, but you thought that Allah did not know much of what you did.
23. This thought of yours that you conceived about your Lord brought you to ruin, and you became among the losers.
24. Now, if they endure patiently, even then the Fire is their abode, and if they seek forgiveness, they are not among those (who could be) forgiven.
25. And We had assigned for them fellows (in the worldly life) who beautified for them what was before them and what was behind them. And (thus) the word (of punishment) became due against them along with the communities that passed before them from Jinns and human beings. Surely they were the losers.
26. And said those who disbelieved, :Do not listen to this Qur‘an, and make noise during its recitation, so that you may overcome.
27. So, We will certainly make them taste a severe punishment, and will certainly recompense them for the worst of what they used to do.
28. That is the recompense of the enemies of Allah_ the Fire. For them there is the eternal home, as a recompense for their persistent denial of Our verses.
29. And those who disbelieve will say, :Our Lord, show us the two, out of the Jinns and the humans, who led us astray and we will put both of them under our feet, so that they become among the lowest.
30. Surely, those who have declared: :Our Lord is Allah , then remained steadfast, on them the angels will descend, saying, :Do not fear, and do not grieve; and be happy with the good news of the Jannah (Paradise) that you had been promised.
31. We have been your friends in the worldly life, and (will remain as such) in the Hereafter. And for you here is whatever your souls desire, and for you here is whatever you call for
32. _ a gift of welcome from the Most-forgiving, the Very-Merciful.
33. Who can be better in words than the one who calls towards Allah, and acts righteously and says, :I am one of those who submit themselves (to Allah) ?
34. Good and evil are not equal. Repel (evil) with what is best, and you will see that the one you had mutual enmity with him will turn as if he were a close friend.
35. And no one is blessed with this (attitude) but those who observe patience, and no one is blessed with this (attitude) but a man of great luck.
36. And should a stroke from ShaiTan (Satan) strike you, seek refuge with Allah. Surely, He is the All-Hearing, the All-Knowing.
37. Among His signs are the night and the day, and the sun and the moon. Do not prostrate yourselves to the sun, or to the moon. And prostrate yourselves to Allah who has created them, if it is Him whom you worship.
38. Still, if they show arrogance, then those who are with your Lord proclaim His purity night and day, and they do not get weary.
39. And among His signs is that you see the land inactive; then, once We send down water thereto, it gets excited and swells. Surely, the One who has given life to it is the One who gives life to the dead. No doubt, He is powerful to do everything.
40. Surely those who adopt perversity about Our verses are not hidden from Us. So, tell me which one is better: the one who is thrown into the Fire, or the one who will come safely on the Day of Judgment? Do whatever you wish. He is watchful of whatever you do.
41. Surely those who have rejected the advice (the Qur‘an) when it came to them (are the ones who adopted perversity, and are not hidden from Us). And surely, it is an unassailable book
42. that cannot be approached by falsehood, neither from its front, nor from its behind __a revelation from the All-Wise, the Ever-Praised.
43. Nothing is being said to you but what has been said to the messengers before you. Your Lord is certainly the Lord of forgiveness and the Lord of painful punishment.
44. Had We made it a non-Arabic Qur‘an, they would have said, :Why are its verses not clearly explained? Is it a non-Arabic (book) and an Arab (messenger)? Say, :For those who believe, it is guidance and cure. As for those who do not believe, there is deafness in their ears, and for them it is blindness. Such people are being called from a distant place.
45. And We gave Musa the book, then it was disputed (as well). But for a word that had already come from your Lord, the matter would have been decided between them. They are in confounding doubt about it.
46. If someone acts righteously, he does so for the benefit of his own soul, and if someone commits evil, he does so against it. Your Lord is not unjust to His servants.
47. To Him alone the knowledge of the Hour (the exact time of Doomsday) is to be referred. No fruits come out of their sheaths, nor does a female conceive a baby, nor does she deliver it, but with His knowledge. And (remember) the Day when He will call them: :Where are My partners? They will say, :We declare to you that no one of us is to testify (that you have partners).
48. And whatever they used to invoke earlier will vanish from them, and they will realize that they have no way to escape.
49. Man does not get weary of craving for (all sorts of ) good things; and if he is touched by some evil, he is disappointed, devoid of any hope.
50. And if We give him a taste of some mercy from Us after some hardship that has touched him, he will surely say, :This is my right. And I do not think the Hour (the Day of Judgment) is going to occur. And even if I am brought back to my Lord, I will surely have the best (life) with Him (too). So, We will let the disbelievers know what they did, and let them taste a stern punishment.
51. When We bestow Our favor upon man, he avoids (to appreciate it) and keeps himself far aside (from obedience), and when some evil touches him, he is full of lengthy prayers.
52. Say (to the disbelievers), :Tell me, if it (the Qur‘an) is from Allah, and still you reject it, then who can be more erroneous than him who is (involved) in far reaching schism?
53. We will show them Our signs in the universe and within their own beings until it will become manifest to them that it is the truth. Is it not enough about your Lord that He is witness to everything?
54. Beware, they are in doubt about meeting their Lord. Beware, He is the One who encompasses everything.

Commentary

The seven Surahs that commence with “Ha Meem” are known as “Al Hameem’ or ‘Hawameem’. Some more words are added as suffixes in their names to differentiate between them, for example, the ‘Ha Meem’ of Surah Mu’min is called “Ha Meem Al-Mum’in, and ‘Ha Meem’ of this Surah is called ‘Ha Meem Sajdah’ or ‘Ha Meem Fussilat’. Both the names of this Surah are well-known.

The first addressees of this Surah are Quraysh of ` Arabia among whom Qur’an was revealed in their own language. They had witnessed the marvel of the Qur’an, and they had also seen innumerable miracles of the Holy Prophet (صلى الله عليه وآله وسلم) . And yet they turned away from the Qur’an. What to say of understanding, they did not even bear to listen to the Qur’an. Eventually, in response to the affectionate advices of the Holy Prophet (صلى الله عليه وآله وسلم) ، they declared that they neither understand what he says, nor do their hearts accept it, nor are their ears prepared to listen to it, and that there are double barriers between him and them, so he should carry on with his business and leave them to their own.

This is the meaning of the first five verses of this Surah. In these verses, Allah Almighty has specially addressed and advised Quraysh that Qur’an has been revealed in Arabic language, so that you do not have any difficulty in understanding the contents. At the same time three qualities of the Holy Qur’an have been stated. Firstly it is said, فُصِّلَتْ آيَاتُهُ Here, the word fussilat’ is a derivative of fasl which originally means distinguishing the subjects by separating them. So فُصِّلَتْ means stating things very clearly by explaining in detail, either by separating them subject – wise in different chapters, or by mentioning them at one place. Different subjects like injunctions of Shari’ah, stories, beliefs, refutation of the people of false beliefs, etc. have been stated separately in the verses of the Holy Qur’an, and each subject has been explained by examples as well. The second and third qualities of the Holy Qur’an have been stated as that of communicating good news of everlasting happiness to the believers and of warning the non-believers of perpetual scourges.

And after stating these qualities, it is said towards the end of the verse-3, لِّقَوْمٍ يَعْلَمُونَ (for a people who understand) which means that the verses of the Holy Qur’an being in Arabic, their being clear and evident and their communicating good news as well as warnings can only benefit those people who intend to ponder over them and understand them. But the Arabs and the Quraysh, despite all this, turned away from the Qur’an, and let alone trying to understand, they did not even bear to listen to the Qur’an. This has been mentioned at the end of verse 4: “Yet most of them turned away, so they do not listen.”

An offer by the infidel’s of Makkah to the Holy Prophet (صلى الله عليه وآله وسلم)

The infidels of Quraysh, who are the direct addressees of this Surah, tried very hard to suppress the propagation of Islam in early days after the revelation of the Qur’an, through the use of physical force, and tried equally hard to intimidate the Messenger of Allah and those who believed in him by causing to them all sorts of pains and agonies. But despite their opposition, Islam kept on widening the circle of its adherents, and increasing in strength. At first powerful and valiant persons like Sayyidna ` Umar Ibn Khattab (رض) entered Islam, then Sayyidna Hamzah (رض) ، one of the accepted leaders of Quraysh, embraced Islam. Now the Quraysh of Makkah started thinking that, instead of intimidation, persuasion and temptation may be more effective in blocking the way for Islam. An incident of this nature has been reproduced by Hafiz Ibn Kathir from the reports of Musnad of Bazzar, Abu Ya` la and Baghawi. There are some differences in these reports. Hafiz Ibn Kathir has considered the report of Baghawi to be the nearest to the truth. And then he has reproduced this incident from the book ‘Kitab-us-Sirah’ written by Muhammad Ibn Ishaq and has preferred this version to the other three. Therefore, this incident is being reproduced here in accordance with the report of Ibn Ishaq.

Muhammad Ibn Ishaq has stated that Muhammad Ibn Ka’b Qurazi says that this report has reached him from ` Utbah Ibn Rabi` ah who was recognized as one of the foremost leaders of Quraysh. One day he was sitting in Al-Masjid-ul-Haram with a party of Quraysh, while the Messenger of Allah was sitting alone in a corner on the other side.

` Utbah asked his people, “If you agree, I would like to talk to Muhammad ((صلى الله عليه وآله وسلم)) and offer him some attractions, so that if he accepts them, we give them to him and he, in exchange, would cease to propagate against our religion and faith. This was a time when Sayyidna Hamzah had become a Muslim, and the number of Muslims was increasing, and they were getting stronger day by day. All of ` Utbah’s men spoke with one voice, and said “0 ` Abul-Walid (‘Utbah’s filial name) ! “Do so. Please talk to him”.

` Utbah got up from his place, and went upto the Holy Prophet (صلى الله عليه وآله وسلم) and said, “0 nephew! you know that you are high-born and a noble man of the Quraysh; your family is large, noble and respectable to all of us. But you have put the tribe in a great difficulty. You have given such an invitational call which has created differences among us, has made us fools, has stigmatized our deities and our religion, and declared our forefathers to be infidels. So please listen to me. I am going to present a few things to you, so that you may select any of them. The Holy Prophet (صلى الله عليه وآله وسلم) said, “0 ` Abdul Walid! go ahead and say what you wish to say; I am listening to you.”

` Utbah ` Abul Walid said, “0 nephew! If the purpose of your movement is to collect possessions, we promise to collect so much wealth for you that you would become the wealthiest person of the nation. If the purpose is to become a leader and a ruler, then all of us would accept you as the leader of the whole of Quraysh, and would not do anything without your order. If you want kingdom, then we accept you as our king. And if the case is that some Jinn or Satan comes to you, and compels you to do these things and you are unable to drive him away, then we will have you treated at our expense, because we know that a person prevailed upon by a Satan can be cured by treatments.” ` Utbah kept on speaking at some length and the Holy Prophet (صلى الله عليه وآله وسلم) kept on listening to him.

At the end, the Holy Prophet (صلى الله عليه وآله وسلم) said, “0 ` Abul Walid! Have you finished? When he said yes, then the Holy Prophet (صلى الله عليه وآله وسلم) said to him, “Now please listen to me.” And ` Utbah replied, “No doubt, I would listen to you.”

The Holy Prophet (صلى الله عليه وآله وسلم) ، instead of saying anything himself started reciting Surah Fussilat (the present Surah):

“With the name of Allah, the All-Merciful, the Very-Merciful.” Merciful. Ha Meem. This is a revelation from the All-Merciful, the Very-Merciful– a book whose verses are elaborated in the form of an Arabic Qur’an for a people who understand.”

Bazzar and Baghawi narrate that, during the recitation of the verses of this Surah, when the Holy Prophet reached this verse:

“So, if they turn away, then say,” I have warned you of a calamity like the calamity of ` Ad and Thamud,” (41:13)

` Utbah put his hand on the blessed mouth of Holy Prophet (صلى الله عليه وآله وسلم) ، and asked him to have mercy on his lineage and relationship, and not to recite any further for their sake. Ibn Ishaq narrates that when the Holy Prophet (صلى الله عليه وآله وسلم) commenced the recitation of these verses, ` Utbah listened quietly and attentively while supporting his back by his hands, till the Holy Prophet (صلى الله عليه وآله وسلم) reached the verse of Sajdah in this Surah and prostrated. Then he addressed ` Utbah, and said to him, “You have heard what you heard, and now you are free to do what you like.” ` Utbah got up and started walking towards his party. When they saw him coming, his party members started saying among themselves that, by God, ` Abul Walid’s face has changed – it is not the same as it was when he had gone. When ` Utbah reached them, they asked him, “What is the news you have come with?” He said to them:

“I heard such a discourse that, by God, I have never heard any discourse like it before; by God, it is neither a sorcerer’s enchantment, nor a poet’s poetry, nor a wizard incantation (which they obtain from shaitans). 0 my tribe of Quraysh! Listen to me, and let me handle this matter. My advice is that you should give up confronting him, and let him go about his business, because this discourse of his is bound to receive eminence. You should wait and see how the rest of Arabia treats them. If, besides Quraysh, the rest of Arabs defeat them, then your problem is solved without any effort on your part, and if he prevails on the rest of Arabs, then his rule will be your rule, their honor will be your honor, and you will be the luckiest people because of him.” (Ibn Kathir p. 91, vol. 4)

When his Qurayshi companions heard his speech, they said to him “0 Abul Walid! Muhammad has cast an enchanting spell upon you with his words.” ` Utbah replied to them, “I have given you my advice, and now it is upto you to do what you like.

وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ – (And they say, ” Our hearts are [ wrapped ] in covers against that to which you invite us 41:5) Here three statements of the infidels of Quraysh are reproduced. Firstly, they said that there was a cover on their hearts against his discourse, and therefore they do not understand what he says. Secondly, that their ears are deaf to listen to his speech. Thirdly, that there are barriers between him and them. The Holy Qur’an has reproduced this statement of theirs in the context of denouncing it, which indicates that these statements are wrong. But at another place, Qur’an has also stated their condition to be the same. A verse of Surah An’am states:

But We have put coverings on their hearts, so that they do not understand, and heaviness in their ears. – 6:25.

One may doubt that there is a conflict between this verse and that of Surah An’am in this respect. But the answer is that the infidels, by saying the above, meant that they were helpless and excusable, because their hearts were curtained, their ears were leaden and there were barriers between them and him. So how could they listen to him and accept what he said? This is how they proved themselves to be helpless. And when the Holy Qur’an stated their condition (in Surah An’am) to be the same, it did not consider them to be helpless, rather held them fully capable of hearing and understanding. It is when they refused even to hear, and had no intention of understanding, then as a punishment, heedlessness and ignorance were imposed upon them, but not to the degree that they were deprived of their volition; rather if they had changed their minds even then, their abilities of hearing and understanding would have been restored fully. (Bayan-ul-Qur’ an)

Prophetic reply to the Denial and Ridicule of Disbelievers

The infidels saying that their hearts were covered and their ears were leaden, etc., was not because they had become deaf and bereft of intellect; rather it was a kind of ridicule and jest that they used to make. But the reply to this offensive ridicule that the Holy Prophet (صلى الله عليه وآله وسلم) was directed to give was not to be offensive in the like manner, but to express his humility that he (صلى الله عليه وآله وسلم) is not God, having authority over everything, rather he (صلى الله عليه وآله وسلم) is also a human being; the only difference is that his Lord has given him (صلى الله عليه وآله وسلم) guidance through wahy, and has supported him with miracles. It should have resulted in all of them declaring their faith in him. Even now they are advised to turn in worship and obedience to Allah only and to repent and renounce the past sins.

Toward the end of the address, both the aspects of glad tidings and of warnings of the Qur’n have been presented to them, making it clear that there are dire consequences for the mushrikin (those who associate partners with Allah) and eternal rewards for the believers. In the context of the evil fate of the Mushriks, one reason for it has been mentioned that these people did not use to pay Zakah. This gives rise to some questions. The first one is that these verses were revealed in Makkah, whereas Zakah was made obligatory in Madinah. So, how can they be accused of non-payment of Zakah before Zakah was made obligatory?

Ibn Kathir, in reply to this question, has said that Zakah, in principle, had been obligated along with Salah right from the beginning of Islam, as mentioned in Surah Muzzammil. However the determination of the Nisab (minimum capital and property for the applicability of Zakah) and the arrangements for its collection were made in Madinah. Therefore it is not correct to say that Zakah was not obligated in Makkah.

Are Non-Muslims required to follow the practical injunctions of Shari’ah?

The second doubt is that many jurisprudents do not consider Non-Muslims to have been asked or required to carry out religious deeds such as Salah, Fasting, Hajj and Zakah. The direction is that they have to embrace the faith first, and then they are liable to the practical precepts of Shari’ah. According to this view, they are not liable to pay zakah. Why then have they been reprimanded for not paying Zakah in this verse?

It can be said in reply that many of the leading scholars and experts of Islamic jurisprudence are of the view that even the Non-Muslims are required to carry out the obligatory duties of religion; If this view is adopted, there remains no doubt about this verse that has mentioned non-payment of zakah as one of the reasons for their being punished. As for those scholars who do not consider Non-Muslims to have been asked to carry out the obligatory duties, they can say that the real denunciation is not for non-payment of Zakah, but because this non-payment is due to their disbelief and is a sign of it. Therefore the object of the reprimand is that had they been believers, they would have been strict in paying Zakah; their fault is their failure to embrace the faith. (Bayan-ul-Qur’ an).

The detailed discussion of whether or not the infidels have been asked to follow the practical precepts of Shari` ah may be found in the fifth volume of the author’s Arabic book “Ahkam-ul-Qur’ an”.

The third question which arises here is that the commandment for Salah is the most important of all the commandments of Islam which has not been mentioned here, so what is the wisdom behind making a special mention of Zakah? Qurtubi etc., have said in reply that Quraysh of Arabia were wealthy people, and they were known for their trait of giving alms and charity and helping the poor. But when somebody would become a Muslim, they would deprive him of such financial help and social assistance also. Zakah has been specially mentioned because the object is to denounce this practice. (Allah knows best)

لَهُمْ أَجْرٌ‌ غَيْرُ‌ مَمْنُونٍ (For them there is a reward that will never be interrupted 41:8) The word mamnun used here means something interrupted. The sense is that the reward of those people who are firm in their faith and regular in their good deeds would be continuous and eternal. Some exegetes have explained the intention of the verse that if a Muslim, despite being regular in religious duties, could not perform them at any time due to illness, travel or some other reason, the reward for the good deeds is not cut off. Rather, Allah Almighty orders the angels to keep on crediting those good deeds to his account which he used to carry out regularly in normal conditions, but could not do them due to illness or some other reason. Ahadith on this subject are narrated in Sahih of Bukhari as reported by Sayyidna Abu Musa Ash’ari and in Sharh-us-Sunnah of Baghawi by Sayyidna Ibn ` Umar and by Sayyidna Anas (رض) and in Razin by Sayyidna ` Abdullah Ibn Masud (رض) . (Mazhari)

Commentary

The real objective of these eloquent verses is to warn the people who, denying the Oneness of Allah, associate others with Him. With reference to the great creations of Allah Almighty in the form of heavens and the earth, and the wisdom underlying their creation, the Mushriks are reprimanded that they are so irrational in their beliefs that they believe such a Great and Omni-potent Creator to be in need of having partners in carrying out His divine functions. A reprimanding statement with a similar nature has also appeared in Surah Al-Baqarah in the following words:

“How is it that you deny Allah despite that you were lifeless and He gave you life, then He will make you die, then make you alive again, and then to Him you will be returned? It is He who created for you all that the earth contains; then He turned to the heavens and made them seven skies — and He is the knower of all things.” (Verses 2:28-29)

The order of creation, the number of days in which this creation took place and other details are not given in the verses of Surah al-Baqarah; they are mentioned here in Surah Fussilat.

The order of creation of the skies and the earth, and the Days of Creation

Maulana Ashraf ` Ali Thanawi (رح) has stated in Bayan-ul-Qur’an that, although the creation of the earth and the skies has been mentioned briefly or in detail at hundreds of places in the Qur’an, yet the sequence of their creation is probably mentioned in three verses only. One is this verse of Ha Meem Sajdah, the second is the above mentioned verse of Surah Al-Baqarah, and the third is the following verse of Surah Nazi’at:

“Are you more difficult to create, or the sky? He has built it, He has raised its height, then made it proper and darkened its night and brought forth its daylight and, after that, He spread out the earth. From it He brought out its water and its meadows, and firmly fixed the mountains.” (79:27-32)

During a cursory look into these three verses, one may feel a sort of apparent contradiction between them, because we find from Surah Al-Baqarah and Surah Ha Meem that the earth was created before the sky, whereas in Surah Naziat, earth appears to have been created after the sky. Maulana Thanawi has stated that after a careful study of all these verses, it appears to him that only the matter of the earth came into existence first, and before it was molded into shape, the matter of sky came into existence in the form of a smoke. After that, the earth was molded into shape with mountains, trees, etc. and then the seven skies were given form out of the floating smoky matter. He hopes that this clarification would explain the harmony between all the verses. Only Allah knows the truth. (Bayan-ul-Qur’ an – Surah Al-Baqarah, section 3).

Some questions regarding this verse and their answers given by Sayyidna Ibn ` Abbas (رض) have been reported in Sahih of Bukhari. The explanation of this verse given by Sayyidna Ibn ` Abbas (رض) is about the same as that given above by Maulana Thanawi (رح) – the words quoted by Ibn Kathir are:

Hafiz Ibn Kathir has also quoted the following as explanation of this verse given by Sayyidna Ibn ‘Abbas (رض) with reference to Ibn Jarir:”

The Jews of Madinah came to see the Holy Prophet (صلى الله عليه وآله وسلم) ، and asked him about the creation of the earth and of the skies. The Holy Prophet (صلى الله عليه وآله وسلم) told them that Allah Almighty created the earth on Sunday and Monday, the mountains and the minerals therein on Tuesday, and the trees, water springs, cities, buildings and desolate plains on Wednesday – all this in four days as stated in the verse.

Then He created the sky on Thursday. And on Friday, He created the stars, the sun, the moon and the angels. All this was completed on Friday when three hours were still left. All the disasters and troubles that everything is going to face were created in the second hour, and in the third period Sayyidna ‘Adam عليه السلام was created and lodged in Paradise, Iblis was commanded to prostrate before Sayyidna ‘Adam (عليه السلام) and turned out of Paradise when he refused to prostrate. All this was completed till the end of the third hour….(Ibn Kathir). At the end, Ibn Kathir says: “This hadith has an element of gharabah” (that is, the contents of this Hadith are not corroborated by other sources)

The commencement of creation took place on Saturday according to a Hadith narrated by Sayyidna Abu Hurairah, reported in Sahih of Muslim. As per this Hadith, it took seven days for the creation of the earth and skies. But generally the explicit verses of the Qur’an mention the duration of creation to be six days.

“And We created the heavens and the earth and all that is between them in six days, and no weariness even touched Us.” (50:38)

Because of this, and also because of its (weak) chain of narrators, this Hadith has been held as ‘ma` lul’ (defective) by the leading muhaddithin. Ibn Kathir (رح) has stated that this Hadith is one of the strange ones of Sahih of Muslim, and then stated that Imam Bukhari, in his book Tarikh Kabir, has considered this narration to be ma` lul (defective). And some scholars have quoted this statement as a saying of Sayyidna Abu Hurairah (رض) narrated by Ka` b Ahbar, and not as a statement of the Holy Prophet (صلى الله عليه وآله وسلم) and have said that this is the most correct. (Ibn Kathir p. 94, vol. 4)

Similarly, other masters of Hadith like Ibn-ul-Madini, Baihaqi, etc. have also considered it to be a statement of Ka’b Ahbar. (Foot note of Zad-ul-Masir by Ibn-ul-Jauzi, p. 273, vol. 7)

 The narration of Sayyidna Ibn ` Abbas (رض) quoted above from Ibn Jarir has also an element of gharabah, (being against other sources) according to Ibn Kathir. One reason for its gharabah is that in this narration creation of Sayyidna ‘Adam (عليه السلام) took place along with the creation of skies in the last hour of Friday, and the divine order for prostration and the exit of Iblis from the Paradise is also mentioned to have taken place in the same hour. But it is patently clear from the text of many verses of the Qur’an that creation of Sayyidna ‘Adam (عليه السلام) took place a long time after the creation of the earth and skies, when the earth was provided with all the necessities, and it was inhabited by the Jinns and shaitans (devils). It was after all this that Allah Ta’ ala told the angels that He was going to make a vicegerent on the earth. (Mazhari)

Briefly, of all the ahadith wherein the duration, days and sequence of creation of the earth and skies is narrated, no narration is such which can be said to be as absolutely certain as the Qur’an. Rather, it is very likely that these may be Israelite traditions, not noble ahadith, as clarified by Ibn Kathir about the Hadith quoted in Sahih of Muslim and Nasa’i. Therefore conclusions should be drawn from the verses of the Qur’an only. The one thing found absolutely certain from the verses of the Qur’an collectively is that the earth, the skies and whatever is inside them were created in six days only. The other thing found from the verses of Surah Ha Meem Sajdah is that the creation of the earth, its mountains, trees, etc. took full four days.

The third thing found is that the creation of skies took two days – it is not clarified whether it took two full days. There is some indication that two full days were not used and some part of the last day, being Friday, was left unused. It appears from these verses that it took four days for the creation of the earth and the remaining two days for the creation of the skies, the earth having been created first. But the verse of Surah Nazi` at states clearly that the laying out of the earth and its completion took place after the creation of the skies. Therefore the sequence stated above, with reference to Bayan-ul-Qur’an, that the creation of the earth took place in two stages, is not beyond reason. In the first two days, the earth and the matter for mountains, etc. were created, in the next two days the skies were created, and in the last two days the laying out of the earth and the creation of the mountains, trees rivers, springs etc. was completed. In this way the four days of the creation of the earth were not continuous. As for the sequence mentioned in the present verse of Surah Ha Meem Sajdah, it is stated first that the creation of the earth took place in two days: خَلَقَ الْأَرْ‌ضَ فِي يَوْمَيْنِ (the One who has created the earth in two days, – 41:9), then after giving a reprimand to the mushrikin,

it is stated separately: وَجَعَلَ فِيهَا رَ‌وَاسِيَ مِن فَوْقِهَا وَبَارَ‌كَ فِيهَا وَقَدَّرَ‌ فِيهَا أَقْوَاتَهَا فِي أَرْ‌بَعَةِ (He has placed firm mountains in it [ the earth ] towering above it, and put blessings in it, and proportioned its foods therein, in four days – 10). It should be remembered that the four days mentioned in this verse are inclusive of the first two days mentioned in verse 9, according to the consensus of the exegetes. The first two days and the later four days are not separate, otherwise the total period of creation would become eight days which is against the explicit statement of the Qur’an.

It appears that it would have been more proper at this point if, after mentioning the creation of earth in two days, the creation of mountains etc. were also mentioned in two days, and thus it would have been known that the total number of days taken for the creation of earth was four. But by choosing to state that the number of days including the remainder of the earth’s creations totals four, Qur’an has probably indicated that the four days were not continuous, but in two parts – two days before the creation of the skies, and two days after it. The creation of mountains etc. mentioned in the verse 10, relates to the period after the creation of the skies. And Allah knows best.

وَجَعَلَ فِيهَا رَ‌وَاسِيَ مِن فَوْقِهَا (He has placed firm mountains in it (the earth) towering above it,…41:10) The mountains have been created to maintain the earth’s balance as has been clarified in many verses of Qur’an. It was not necessary for this purpose to raise them above the earth’s surface and to make them so high – they could have been placed inside the earth also. But in raising them above and making them so high as to keep them away from the reach of human beings and animals, generally, there were thousands, rather innumerable, benefits for the inhabitants of the earth. Hence the words, “towering above it” in this verse point out to this special blessing.

وَقَدَّرَ‌ فِيهَا أَقْوَاتَهَا فِي أَرْ‌بَعَةِ أَيَّامٍ سَوَاءً لِّلسَّائِلِينَ (and proportioned its foods therein, in four days, equal for those who ask…… 41:10) (Aqwat) is plural of Qut قُوت which means food, sustenance, including common necessities of human life. (Abu ` Ubaid – Zad-ul-Masir by Ibn-ul- Jauzi)

Hasan (رض) and Suddi have said in its explanation that Allah Almighty has predetermined the sustenance and maintenance for the inhabitants of every region according to their need and expedience in the sense that He issued directions that such and such items be produced in such and such qualities in this region of the earth. This predetermination has caused every region of the earth to have characteristics of its own, and different kinds of minerals, different kinds of vegetation, trees and animals have been created according to the needs, nature and preferences of that zone.

This arrangement results in every region having different products and different dresses – Asb in Yemen, Saburi in Sabur, Tayalisah in Ray, wheat in some region, rice and other grains in other regions, cotton in some areas, jute in some others, apples and grapes in some areas, mangos in others; these differences in items accord with the differences in the nature of the different regions. ` Ikrimah and Dahhak state that these differences in the products in different regions have opened ways for international trade and for mutual cooperation between different regions and countries of the world. No region is independent of other regions for the fulfillment of its needs; mutual wants are the only firm basis for mutual cooperation. ` Ikrimah has stated that in some areas salt is sold for an equal weight of gold.

In fact, Allah Almighty has made this earth, so to say, such a great store of all necessities such as food, shelter, clothes, etc. of all its inhabitant, including billions and billions of humans and innumerable animals that are to come in this world up to Doomsday. These necessities have been kept inside it, and they will keep on growing and being supplied as needed until the Last Day of this world. All a man has to do is to take the necessities out of the earth according to his need and use them.

Further on, the text states: سَوَاءً لِّلسَّائِلِينَ (equal for those who ask -10). Most of the commentators (mufassirin) have related this sentence to the four days. It means that all these great creations took place in exactly four days. Generally ` four’ does not always mean exactly four – it may be slightly more or slightly less, but the fractions are disregarded in such cases, and it is still called ` four’. The addition of the word ` equal’ here in the verse has eliminated this possibility, and clarified that the creation of the earth and the skies and what is placed in them took place in exactly four days. And the word ` for those who ask’ means those people who asked the Holy Prophet (صلى الله عليه وآله وسلم) regarding the creation of the earth and the skies, as the Jews did according to Tafsir Ibn Jarir and Ad-Durr-ul-Manthur. They have been told that all this creation took place in exactly four days. (Ibn Kathir, Qurtubi, Ruh)

And some exegetes Ibn Zayd, etc., have linked the words ` for those who ask’ with the foregoing sentence ` proportioned its foods therein” and held ` those who ask’ to mean the needy people who ask for food. The meaning in this case would be that Allah Almighty has created all these different kinds and species of foods and necessities for the benefit of those who need and seek them, and since needy people usually ask for food, they have been called ` those who ask’. (A1-Bahr-ul-Muhit)

Ibn Kathir has quoted this explanation and said that it is like the statement of the Qur’an وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ (And He gave you whatever you asked for. – 14:34) ` you asked for’ in this verse means ` you were in need of’ even though it has not been asked literally, because Allah Almighty has bestowed those things even to those who did not ask for them.

فَقَالَ لَهَا وَلِلْأَرْ‌ضِ ائْتِيَا طَوْعًا أَوْ كَرْ‌هًا قَالَتَا أَتَيْنَا طَائِعِينَ (and said to it and to the earth, “Come [ to My obedience ], both of you, willingly or unwillingly.” Both said, “We come willingly.” – 41:11) This command addressed to the earth and sky and their compliant and obedient reply, according to some exegetes, is a metaphorical expression for the readiness of the earth and the sky to comply with every order from Allah Almighty. But Ibn ` Atiyyah and other leading research scholars have stated that this is no metaphor it is based on reality. Allah Almighty had endowed the earth and the skies with the faculty of intellect and comprehension of the commands addressed to them and also with the power of speaking and replying. Tafsir Al-Bahr-ul-Muhit, after quoting this explanation, has held it to be the most suitable and the best. Ibn Kathir, after quoting the above explanation, has also quoted the statement of some exegetes that the earth’s reply was given by that portion of the earth on which Baytullah has been constructed and the sky’s reply was given by that portion of the sky which is just above the Baytullah, known as Al-Bayt-ul- Ma` mur.

Commentary

The basic purpose of these verses is to warn the people of Makkah that if, even after seeing the manifest proofs of the Oneness of Allah, they do not accept the call of the Holy Prophet (صلى الله عليه وآله وسلم) ، they may face a punishment like the earlier people of ` Ad and Thamud had faced. In this context, a brief account of what happened to these people has been given. The people of Makkah are also reminded that their punishment on the Day of Judgment will be much more severe, and they will not be able to escape it, because even the organs of their body will testify against them. And in this context, some events of that Day are mentioned.

فَأَرْ‌سَلْنَا عَلَيْهِمْ رِ‌يحًا صَرْ‌صَرً‌ا (So, We let loose a wild wind on them – 41:16) This is the explanation of what was mentioned as ` calamity of ` Ad and Thamud’ in the earlier verse. The Arabic word used in the text is sa` igah. It originally means ` something that renders one unconscious. That is why the thunderbolt is also called sa’iqah, and unforeseen calamity and disaster is also called sa` iqah. The storm which entrapped the people of ` Ad was also a ‘sa’iqah’, and has been mentioned in the present verse as ` wild wind’ which was a wild tempest of extremely high speed and had piercing sound. (Qurtubi)

Mentioning the details of this tempest, Dahhak has said that rains had been totally stopped from them by Allah Almighty for three years, and dry tempestuous winds kept on blousing all the time, and for eight days and seven nights, they had continuous extremely severe windstorm. Some narrations have it that this event took place in the end of month of Shawwal, commenced on a Wednesday and kept on till the next Wednesday. Whenever any nation has been subjected to a scourge, it has happened on a Wednesday. (Qurtubi, Mazhari)

Sayyidna Jabir Ibn ` Abdullah (رض) has stated that when Allah Almighty wants the welfare of a nation, He orders rain to fall on them, and stops very fast winds from blousing over them, whereas when a nation is to face a misfortune, rain is withheld from them, and strong winds start blousing frequently.

فِي أَيَّامٍ نَّحِسَاتٍ (in unlucky days….41:16). It is established by the principles of Islam and ahadith of the Holy Prophet (صلى الله عليه وآله وسلم) that no day or night is in itself unlucky or ill-omened. The days of the windstorm over the people of ` Ad have been called ` unlucky’ because those days had become ill-omened for them due to their misdeeds. It does not necessarily mean that those days were ill-omened for everybody. (Mazhari and Bayan-ul-Qur’ an). The detailed investigation as to whether anything can be ill-omened by its nature can be seen in the author’s book Ahkam-ul-Qur’an Vol. 5 in Arabic)

فَهُمْ يُوزَعُونَ (So they will be kept under control……41:19) The original word used in the text is ` Yuza’ un’ which is derived from waz’ which means ` to stop’, ` to prevent’. Most of the learned exegetes have explained it in the sense that when people of Hell, who will be numerous, will be taken forward to the field of hashr and the place of reckoning, the people in the front will be halted for a while, so that the people in the rear also catch up with them. This will be done to avoid indiscipline. (It is this interpretation of the verse on the basis of which it is translated as ` kept under control’ ) And some exegetes have translated ` Yuza’ un’ as ` pushed’ which means that they would be driven towards the place of reckoning by being pushed. (Qurtubi)

وَمَا كُنتُمْ تَسْتَتِرُ‌ونَ أَن يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ (And you had not been hiding your selves [ when committing sins ] because of [ the apprehension ] that your ears and your eyes and your skins would bear witness against you,….41:22) This verse means that if anyone wants to commit a sin or a crime, he may hide it from others, but how can he hide it from his own limbs and organs? When it is known that our ears, eyes, hands, feet, skin and hair are not ours, rather they are witnesses of the state against us, and when they would be questioned about our deeds, they would give true evidence, then there is no way to hide the commitment of a crime or a sin.

The only way to avoid the disgrace is to keep away from sin. Although it is not expected from the deniers of Oneness of Allah and of prophethood, that it would enter their minds that their organs and limbs would speak up before Allah Almighty and give evidence against themselves, yet any intelligent person could have understood that it is totally impossible that the One who has created him from a lowly matter, given him ability to hear and see, brought him up and made him young, will not fully know his deeds and state of affairs. But you had thought, against this evident matter, that Allah Almighty had no knowledge of many of your deeds. This false assumption encouraged you to commit ` shirk’ and ` kufr’. This is the meaning of Verse 23 where it is said, ‘ وَذَٰلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنتُم بِرَ‌بِّكُمْ أَرْ‌دَاكُمْ “And this thought of yours that you conceived about your Lord brought you to ruin…”

The Evidence of Man’s Limbs and organs after Resurrection

According to a narration reported in Sahih of Muslim Sayyidna Anas (رض) says, “One day we were with the Holy Prophet (صلى الله عليه وآله وسلم) when he started laughing. Then he asked us whether we knew why he was laughing. We said that Allah and His Rasul (صلى الله عليه وآله وسلم) knew best. Then he said “What made me laugh was the dialogue a slave will have with his Lord on the Day of Resurrection. The slave will say, “0 my Lord! Did you not give me protection from injustice?” Allah Almighty will say, ` No doubt, I did.’ Then this slave will say, ` Since this is so, I would not be satisfied with any evidence in the matter of my accountability, except that some part of my own being stands up as witness.’ Allah Almighty will say, كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ` Your own being is enough today to take your account. (17:14) ‘ Then his mouth will be sealed, and his limbs and organs will be asked to tell about his deeds. Every organ would speak up and give true evidence. After that his mouth will be unsealed, and then he will say to his own organs in displeasure, بُعداًلَّکُم وسُحقاً فَعَنکُنَّ اُنَاضِلُ ` May you be ruined. May you be destroyed; whatever I had done in the world was only to make you comfortable’, (whereas you have stated to furnish evidence against me.)

And according to another narration by Sayyidna Abu Hurairah (رض) ، this person’s mouth will be sealed, and his thigh will be called to speak and tell about his deeds. Then his thigh, its flesh and bone will all give evidence of his deeds. (Muslim, Mazhari)

Sayyidna Ma’qil Ibn Yasar (رض) has narrated that the Holy Prophet (صلى الله عليه وآله وسلم) has said that every new day calls the humans saying, ` I am a new day, and I shall be a witness to whatever you do today. So you should do some good deed before I come to an end, in order that I may give evidence, because once I am gone, you will never find me again. Similarly, every night gives the same call.’ (Al-Qurtubi, with reference to Abu Nu’aim)

Commentary

لَا تَسْمَعُوا لِهَـٰذَا الْقُرْ‌آنِ وَالْغَوْا فِيهِ (Do not listen to this Qur’an, and make noiseduring its recitation, – 41:26) When all the efforts of the disbelievers failed in confronting the Holy Qur’an, they started doing such mischievous acts as mentioned in this verse. Sayyidna Ibn ` Abbas (رض) has stated that Abu Jahl got his people primed up and ready to make noises whenever Muhammad (صلى الله عليه وآله وسلم) recited the Qur’an, so that people might not find out what he is saying. Some have said that preparations were made to stop people from listening to the Qur’an by whistling, clapping and by making all sorts of noises during the recitation.

It is Wajib (necessary) to listen quietly while Qur’ an is being recited; It is infidel’s way not to remain quiet.

It is learnt from the above verse that making noises with the intention of creating disturbance in the recitation of the Qur’an is a sign of disbelief. It is also known that to listen quietly to the recitation of the Qur’an is wajib (necessary) and a sign of faith. It has become a usual practice in our days that people put their radios (and cassette players) on where the Holy Qur’an is recited with loud voice, which can be heard in about every restaurant and place of gathering, while people go about their business never paying any attention to the Holy Qur’an. This practice presents a picture that was a sign of infidels. May Allah Almighty guide Muslims. They should either avoid the recitation of the Holy Qur’an at such places and on such occasions where people are unable to listen to it, or if they wish to benefit from the blessing of the recitation, they must listen to it quietly and attentively.

Commentary

Those who rejected the Qur’an, the prophethood and the Oneness of Allah have been addressed from the beginning of the Surah. With reference to the signs of Allah’s Omnipotence, they are invited to believe in Oneness of Allah. Mentioned thereafter is the evil fate of those who reject the life hereinafter with a detailed account of the punishment of hell in that life. Now the text takes up, henceforth, the conditions of the believing people and of those having perfect faith, their being honored and exalted in this world and in eternity along with some special directions for them. Believers and those having perfect faith are those people who not only stick to the straight path and abide by the revealed laws themselves in their deeds and morals, but also call others towards Allah and care about their reformation. It is in this connection that those who invite others towards Islam are directed to remain patient and to repay evil with goodness.

The sense of being upright

Itإِنَّ الَّذِينَ قَالُوا رَ‌بُّنَا اللَّـهُ ثُمَّ اسْتَقَامُوا (Surely, those who have declared: “Our Lord is Allah”, then remained steadfast – 41:30) This verse has mentioned two qualities of these people. One is affirming Allah as their Lord. This refers to their “iman’ (faith). The other quality is of their remaining steadfast which refers to their good deeds. In this way, the verse says that these people combine the true faith with good practice. The word used in the text for this second aspect is istiqamah (translated above as being steadfast) which has been taken by Maulana Thanawi to mean firmness in unshaken faith. This explanation is reported from Sayyidna Abu Bakr (رض) The explanation given by Sayyidna ` Uthman (رض) is nearly the same, as according to him istiqamah means ikhlas (sincerity) in deeds. And Sayyidna ` Umar (رض) has explained istiqamah in the following words,

Istiqamah is that you hold on unwaveringly to all the injunctions of Allah – carry out the good deeds and stay away from prohibitions, and do not seek escape-routes like foxes. (Mazhari).

That is why scholars have said that Istiqamah is a small word, but it comprises all the revealed laws of Islam which includes carrying out all the orders of Allah and staying away from all prohibitions and odious things on a permanent basis. It is stated in Tafsir Kashshaf that a person’s declaration that his Lord is Allah can only be true when he believes from the bottom of his heart that he is being brought up by Allah Almighty in all situations and at every step, that he cannot take even one breath without His mercy, and all this demands that one should be so devoted and steadfast in his ways of worship that neither his heart nor his body should deviate even to a hair’s breadth from submission to Him like a slave.

That is the reason that once the Holy Prophet (صلى الله عليه وآله وسلم) was asked by Sayyidna Sufyan Ibn ` Abdullah Thaqafi (رض) to tell him something so comprehensive about Islam that he should not have to ask anybody else afterwards for anything. The Holy Prophet (صلى الله عليه وآله وسلم) said to him: قُل آمنتُ بِاللہ ثُمَّ استقِم (رواہ مسلم) “Say, ` I have faith in Allah’, and then remain steadfast to it.”

Remaining steadfast apparently means to hold on firmly to the faith and to the good deeds which the faith demands.

Sayyidna ` Ali and Sayyidna Ibn ` Abbas (رض) have defined Istiqamah (Steadfastness) as discharge of obligatory duties, and Hasan Basri said that Istiqamah is to obey Allah in all deeds, and to avoid His disobedience. This tells us that the above quoted description of Istiqamah given by Sayyidna ` Umar (رض) ، is the most comprehensive. The descriptions of Sayyidna Abu Bakr (رض) and Sayyidna ` Uthman (رض) also result in the above, because sincerity in deeds has been stressed upon by them along with good deeds. (Tafsir Mazhari). Jassas has also adopted the above explanation by quoting Abul ` Aliyah and so has Ibn Jarir.

 تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ (on them the angels will descend – 41:30). The descent of angels and their address as mentioned in this verse will take place at the time of one’s death according to Sayyidna Ibn ` Abbas (رض) ، but according to Qatadah, it will take place on the Day of Resurrection at the time of rising from the graves. And according to Waki’ Ibn Jarrah, it would happen on three occasions, first at the time of death, secondly in the graves, and thirdly on the Day of Resurrection at the time of rising from graves. And Abu Hayyan has opined in Al-Bahr-ul-Muhit that, in fact, angels keep on descending upon Mu’mins (believers) all the time, even in this life, and their effects and blessings are found in the deeds of the believers; but they will be visible on these occasions only, and it is at that time that the voice of angels will be heard.

Abu Nu’aim has reported about Thabit Al-bunani (رح) that while reciting Surah Ha Meem Sajdah, when he reached the present verse (on them the angels descend), he said, “According to a Hadith that has reached us, the Mu’min at the time of rising in his grave on the Day of Resurrection, will be met by the two angels who used to be with him in the world, and they will console him not to worry or be afraid, rather be happy with the glad tidings of Paradise, which was being promised to him. These words of the angels will bring serenity to the Mu’min. (Mazhari)

لَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ نُزُلًا مِّنْ غَفُورٍ‌ رَّ‌حِيمٍ (And for you here is whatever your souls desire, and for you here is whatever you call for. – 41:31-32) In other words, ` all your desires’ would be fulfilled whether you request or you don’t.’ The word used after that is ` nuzulan’1 meaning hospitality indicates that many the delights provided to you there will be such that even desire had not entered your heart, as happens to a guest, specially of a great personage, that many such things also are presented to him that the guest had not even imagined. (Mazhari)

1. This which originally means ` a thing prepared by a host to be offered to him soon after his arrival’. That is why it is translated by us above as a ` welcome-gift’. But for the sake of brevity and in general usage, it is generally translated as ` hospitality’. Muhammad Taqi Usmani

It is stated in a Hadith that the Holy Prophet (صلى الله عليه وآله وسلم) said that in Paradise, if the desire comes into your heart to eat the flesh of a flying bird you are looking at it, it would immediately fall in front of you completely cooked, ready to eat. Some narrations have it that the bird would not have been touched either by fire or smoke, but would come down already cooked. (Al-Bazzar, Al-Baihaqi – narrated by Ibn Masud – Mazhari)

In another Hadith, the Holy Prophet (صلى الله عليه وآله وسلم) said that if a Mu’min in Paradise wishes to have a child born in his house, the conception, delivery, weaning, growing into being an adult – all this would take place in a moment. (Tirmidhi, Baihaqi, etc. – Mazhari)

وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّـهِ (And who can be better in words than the one who calls towards Allah, and acts righteously and says, “I am one of those who submit themselves [ to Allah ] “? – 33) This is the second aspect of the state of the totally obedient Mu’mins, that they not only have faith and carry out good deeds themselves, but they also invite others to do the same. The Qur’an states that who can say anything better than the one who calls others towards Allah. So we know that the best and most excellent discourse of a man is to call others towards truth. This includes all the ways of calling towards Allah – through the spoken word, through writing or through any other manner. The one who calls adhan (call to obligatory prayer) is also included in this category, because he calls others towards prayers. That is why Sayyidah ` A’ishah (رض) has said that this verse is about mu’adhdhins (those who proclaim adhan), and that the words, ` and acts righteously ` after this means offering of two rak’ at of prayers between adhan and iqamah.

It is narrated in a Hadith that the Holy Prophet (صلى الله عليه وآله وسلم) said that the supplication between adhan and Iqamah is not rejected (Abu Dad and Tirmidhi – narrated by Sayyidna Anas (رض)  Mazhari)

The merits and blessings of adhan and its reply are very great, as stated in Sahih ahadith, provided that the adhan is proclaimed purely for Allah, and not for any payment or compensation. These ahadith have been collected in Tafsir Mazhari’.

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ (And good and evil are not equal – 34). The special instructions for those who are engaged in calling others towards Allah commence from here. The gist of these instructions is not to repay evil with evil, but to be patient and to be obliging ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ (Repel (evil) with what is best, – 34) means that the habit of those people who are engaged in calling others towards Allah should be to reply to the evil behavior of the addressees in the best possible manner. No doubt, it is good not to repay evil with evil and to forgive, but it is much better to do some good to the evil-doer after forgiving him. Sayyidna Ibn ` Abbas (رض) has said that the instruction in this verse is to be patient with the one who is expressing his anger with you, to be tolerant and forbearing with the one who is being ignorant with you and to forgive the one who has made you suffer. (Mazhari)

Some narrations have it that someone either abused or reviled Sayyidna Abu Bakr (رض) who said to him, ` If what you are saying is true that I am at fault and am bad, then I pray Allah Ta’ ala to forgive me, and if you have told a lie then may Allah Forgive you. (Qurtubi)

It is Not permissible to prostrate before anyone except Allah Almighty

لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ‌ وَاسْجُدُوا لِلَّـهِ الَّذِي خَلَقَهُنَّ (Do not make sajdah [ prostration ] to the sun, or to the moon. And make sajdah to Allah who has created them – 37). It is learnt from this verse that prostration is the right of the Creator of the Universe only. The consensus of the Ummah is that to prostrate before any star, human being, etc. is haram (forbidden), whether it is for worship, or just as a gesture of respect and reverence. The only difference is that if someone prostrates before anyone other than Allah with intention to worship him, he becomes an infidel and the one who prostrates simply as a mark of respect and reverence is not called an infidel, but he is guilty of committing a serious haram act and is a sinner.

Prostration of worship for any being other than Allah has never been lawful for any Ummah in any Shari` ah of any prophet, because it becomes a practice of shirk (polytheism) and shirk has never been allowed in any code of shari’ah revealed to any prophet. However, prostration in respect and reverence of anyone (with no intention to worshipping him) had been allowed in the codes of shari’ah revealed to some prophets. All the angels were ordered to prostrate before Sayyidna ‘Adam (عليه السلام) before he came into this world. It is stated in the Qur’an that the father and brothers of Sayyidna Yusuf (عليه السلام) prostrated before him. But the jurisprudents of this Ummah are unanimous on the point that such a prostration was permissible in the earlier codes only, and it stands abrogated in Islam. Prostration for any being other than Allah has been declared absolutely haram (forbidden). Full details of this issue are given in the author’s booklet (المقالة المرضية في حكم سجدة التحية) Al-maqalat-ul¬mardiyyah, fi Hukmi sajdat-it-tahiyyah’ in Arabic, and its Urdu translation has also been published.

وَهُمْ لَا يَسْأَمُونَ (and they do not get weary. – 38) This is one of the verses called ` Verses of sajdah’ the recitation of which makes it obligatory to perform sajdah (prostration) for the one who recites them and the one who listens to them. This sajdah is called sajdah of tilawah. There is consensus of the Ummah on the point that sajdah of tilawah is wajib (obligatory) in this Surah, but the scholars differ regarding the exact place where it becomes wajib. Qadi Abu Bakr Ibn-ul-` Arabi has written in Ahkam-ul-Qur’an that Sayyidna ` Aliand Sayyidna Ibn Masud (رض) used to prostrate at the end of the verse 37 i.e. at the end ofإِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ (if it is Him whom you worship.) Imam Malik has adopted this very stance. Sayyidna Ibn ` Abbas (رض) ، however, used to prostrate at the end of the verse 38 i.e. at the end of لَا يَسْأَمُونَ ۩ (and they do not get weary.)

Sayyidna ` Abdullah Ibn ` Umar (رض) has also advised prostration at this place. Masruq, Abu ` Abdur Rahman Sulami, Ibrahim Nakha` i, Ibn Sirin, Qatadah, etc., and most jurists used to prostrate at verse 38, i.e. at the end of لَا يَسْأَمُونَ ۩. Imam Abu Bakr Jassas has said in Ahkam-ul-Qur’an that this has been the view of all the leading Hanafi scholars. He has further said that in view of the differences, it is on the safer side to prostrate at the end of the verse 38, because even if prostration becomes wajib at the end of the verse 37, then the obligation would be discharged if it is performed after the recitation of the verse 38, and if it becomes wajib at the verse 38, then, the discharge of obligation (if it is performed after verse 38) is more obvious.

Description and Rules of Ilhad (الحاد) – A particular kind of kufr

إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا (Surely those who go crooked about Our signs are not hidden from Us….41:40) In the earlier verses, there were warnings, threats and mention of scourge for those who used to openly deny the Oneness of Allah and the prophethood of the Holy Prophet (صلى الله عليه وآله وسلم) . Now a particular kind of denial is being described which is called ` ilhad’. The lexical meaning of ` ilhad’ is to deviate, to incline towards one side, being crooked. In the terminology of the Qur’an and Hadith, ` ilhad’ means to deviate from the verse of the Holy Qur’an. Lexically, this word is applicable to both cases of deviation, be it open denial, or through false interpretation. But, generally, the term of ` ilhad’ is used for a deviation that apparently purports to have faith in the Qur’an and its verses, but attributes such self-assumed meanings to the Qur’an that are against the clear and explicit meanings accepted and recognized by the majority of the ummah, and that change the intention of the Qur’an in its entirety. Sayyidna Ibn ` Abbas (رض) has given this very meaning of ` ilhad’ in the explanation of this verse by saying: إِلحاد هو وضع الکلام علی غير موضعه (ilhad’ is to use a statement at an irrelevant place). The words, لَا يَخْفَوْنَ عَلَيْنَا ”are not hidden from Us” in the present verse 40 indicate that ` ilhad’ was a kind of ` kufr’ that they wanted to hide. So Allah Almighty said that they could not hide their kufr (infidelity) from Him.

And this verse has advised clearly that deviation from the verses of the Qur’an, whether openly in distinct words or by trying to change the injunctions of the Qur’an through false interpretations, all are ` ilhad’ and kufr.

Briefly, ` ilhad’ is a kind of hypocritical kufr which in appearance claims and admits to have faith in the Qur’an and its verses, but fabricates meanings of the verses of the Qur’an which are against the explicit provisions of the Qur’an, Sunnah and principles of Islam.

Imam Abu Yusuf has stated in Kitab-ul-Kharaj:

“Similar are zindiqs who deviate; and they used to pretend Islam.

This tells us that zindiq and mulhid (one who practices ` ilhad’ ) are one and the same. Both words are used for an infidel who outwardly claims to follow Islam, but in reality refuses to obey the injunctions through distortion in the meaning of the Qur’an against the explicit and definite meanings accepted by the Ummah as a whole.

Removal of a Misunderstanding:

One of the rules described in books of Islamic theology is that a muta’awwil (i.e. the one who adheres to a wrong belief on the pretext of a different interpretation of the Qur’an and Sunnah) should not be declared to be a kafir or a Non-Muslim. But if this rule is taken to be so general that no matter how false a pretext one applies to even an absolute and certain injunction, one would, however not become a kafir (infidel), then the inevitable consequence would be that none of the polytheists, idolaters, Jews or Christians should be called Non-Muslims or kafir, because the pretext of the idolaters is stated in the Qur’an itself:

“And we do not worship them (the idols) but for the reason that they will bring us closer to Allah.” (39:3)

The pretext was that they do not worship the idols themselves, but as intercessors to take us nearer to Allah Almighty and as such, in reality, they worship Allah. But the Qur’an has declared them to be kafir, despite this pretext. The pretexts of Jews and Christians are very well known, despite they have been called kafir in the explicit verses of Qur’an and Sunnah. Hence it is established that the rule of not calling a muta’awwil as kafir is not applicable so generally.

Therefore, the scholars and jurisprudents have clarified that the rule mentioned above is subject to a condition that the interpretation in matters relating to the self-evident elements (Daruriyyat-ud-din) should not be against their definite (qat’i) meanings. Self-evident elements of religion (Daruriyyat-ud-din) are those injunctions and rules of Islam which are so continuously practiced, established, and well-known that even illiterate and ignorant Muslims are aware of them, such as the obligation of salah five times a day, two rak’ at of salah in fajr and four rak‘at in zuhr and fasting during the month of Ramadan, all being obligatory duties; similarly the prohibition of riba’ (usury), alcoholic drinks, pig, etc. If anyone gives such false interpretations of the verses of the Qur’an pertaining to these matters which perverts their well-known and established meanings accepted by the Muslims throughout the history by way of tawatur (uninterrupted), then such a person would, no doubt, by consensus of the ‘Ummah, be a kafir, because he is, in reality, denying the teaching of the Holy Prophet (صلى الله عليه وآله وسلم) . And the definition of ‘iman (faith) recognized by the consensus of ‘ummah is the following:

“To believe in whatever is established to be the teaching of the Holy Prophet (صلى الله عليه وآله وسلم) in a self-evident manner known not only to scholars, but also to the general public.

Therefore, in comparison, the description of kufr would be the denial of any of the things mentioned above.

So the person who changes any injunction pertaining to the self-evident elements of the religion through false explanations or pretexts is actually denying the teachings of the Holy Prophet (صلى الله عليه وآله وسلم) .

Since ignorance of and negligence about religion and its injunctions have reached alarming proportions these days, many people who do not know the principles of Shari’ah, and whatever information they have about Islam is based on what they have learnt from the Western scholars, have started in our days distorting the teachings of Islam by presenting false interpretations of the Holy Qur’an and Sunnah. Such people often seek help from the rule mentioned above and claim that these interpretations cannot be held as kufr.

Therefore, in view of the serious need of the times, my respected teacher Maulana Muhammad Anwar Shah Kashmir’ (رح) has written a book on this issue, which is published with the title of Ikfar-ul-mulhidin. It has been proved in this book, on the basis of clarifications of scholars and jurisprudents of every school of thought, that in the self-evident elements of religion (Daruriyyat-ud-din) nobody’s pretext is valid, and such a pretext does not protect one from being kafir. This humble writer has summarized the contents of this book in his Urdu booklet (ایمان اور کفر، قرآن کی روشنی میں) ‘Iman or kufr Qur’ an ki roshni meyn’. The gist of the discussion is given in that book from a writing of Shah ` Abdul-` Aziz Muhaddith Dehlawi (رح) in the following way:

He says that false interpretation of the Qur’an may be of two kinds. One, is an interpretation that goes against the definite, unambiguous texts of the Qur’an or of the mutawatir ahadith or of absolute consensus of the ummah. This kind of interpretation is kufr undoubtedly. The second kind is an interpretation against the texts that are, though clear and semi-certain, are not certain or definite in absolute terms. This kind of false interpretation is not kufr, however, it is fisq and misguidance. Apart from these two kinds, any interpretation that is based on a possible understanding of the text is the field of the jurists exercising ijtihad, and it carries reward from Allah in any case, as declared by a Hadith.

إِنَّ الَّذِينَ كَفَرُ‌وا بِالذِّكْرِ‌ لَمَّا جَاءَهُمْ ۖ وَإِنَّهُ لَكِتَابٌ عَزِيزٌ لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ (Surely those who have rejected the advice, when it came to them [ are the ones who go crooked and are not hidden from Us ]. And surely, it is an unassailable book that cannot be approached by falsehood, neither from its front, nor from its behind. – 41:41-42) Most Exegetes have stated that the ` advice’ in this verse refers to the Qur’an, and the sentence “those who have rejected the advice when it came to them” is a complement of the former phrase “those who go crooked about Our verse” and hence, according to Arabic grammar, is subject to the same predicate, and thus the meaning is that these people cannot be hidden from Us, and consequently cannot escape the scourge. Further on is stated that the Qur’an is protected by Allah. إِنَّهُ لَكِتَابٌ عَزِيزٌ (And surely, it is an unassailable book) meaning that Allah Almighty holds this Book dear and fully protected; no falsehood can enter this Book. (Narrated by Ibn ` Abbas – Mazhari)

لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ (that cannot be approached by falsehood, neither from its front, nor from its behind.) Qatadah and Suddi have stated that ` batil’ (falsehood) in this verse means Shaitan (Satan), and ` neither from its front, nor from its behind’ means ` from any side’. To sum up, Satan’s manipulation and contrivance just do not work on this Book; Shaitan cannot distort this Book by adding something to it, or deleting something from it.

The author of Tafsir Mazhari, after quoting this explanation, has added that Satan here includes the satans both from jinn and from humans – neither can carry out any change or distortion in the Qur’an. Some Rawafid1.

(1) This term is used for the extremists among the Shi’ites who tried to add ten parts (Ajza’ ) and some tried to add some particular verses, but none could succeed.

Abu Hayyan has stated in Al-Bahr-ul-Muhit that the word batil (falsehood) as a word is not specific to Shaitan; any falsehood or falsifier, whether from Shaitan or from any other source, cannot succeed in the Qur’an. Then, referring to Tabari, he has mentioned that this verse means that a disbeliever can neither dare to carry out any change in this Book openly, nor can he distort its meaning through ilhad covertly.

The explanation of Tabari is very appropriate here, because there can be only two ways of introducing any distortion or ilhad in the Qur’an. First, that any disbeliever tries openly to add something to or delete something from the Qur’an. This has been denoted by the words, ` from its front’. The second way of distortion is that somebody, claiming to have faith, tries to distort the meaning of the Qur’an covertly through false interpretations. This has been referred to by the words, ` nor from its behind’.

The sense, in nut shell, is that this Book is so noble and protected by Allah that nobody has the power to bring any addition, omission or change in its words, nor can one succeed in bringing any change in the injunctions of the Qur’an by distorting its meaning. Whenever any wretched person attempted to do so, he had to face ignominy -The Qur’an remained pure and untouched by his evil plans. As for its protection from open distortion or change, everybody can see that there is no way for anyone to do it, because it is being read and recited throughout the world for the last fourteen centuries, fully memorized by hundreds of thousands of people; if anybody makes even the slightest mistake, the young, the old, the learned scholars, the illiterate – thousands and thousands of Muslims raise their voice for correction. The words ` nor from its behind’ in the present verse indicate that the protection of the Qur’an that has been undertaken by Allah Almighty Himself by saying “And We are there to protect it.” (15:9) is not limited to its words only; rather Allah Almighty has ensured that its meanings will remain protected as well. Allah Almighty has so safeguarded even the meaning and injunctions of Qur’an through His Messenger and his direct disciples, the noble Companions (رض) ، that if any infidel attempts to distort it through false explanations, thousands of scholars stand up to refute it, and he faces rejection. The fact is that in the verse إِنَّا لَهُ لَحَافِظُونَ (We are there to protect it) the pronoun ` it’ points towards the Qur’an and Qur’an is not just the name of words, but is the name of both words and meanings.

It is clearly mentioned in correct ahadith that a group will always remain among Muslims, till Doomsday, who would expose the distortions of those who commit ilhad (false interpretation), and would clarify the correct meaning of the Qur’an. They may hide their kufr from the whole world, but they cannot hide it from Allah Almighty, and since Allah Almighty is aware of their conspiracy, they are bound to face punishment.

أَأَعْجَمِيٌّ وَعَرَ‌بِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? – 44) The original word used for non-Arabic in the text is a’jamiyy (with hamza before the letter ‘ain) which is an Arabic term for ` ineloquent speech’, while ` ajam’ (without hamzah in its beginning) means any nation other than Arabs. Therefore ` ajamiyy is a person who is non-Arab, even though he may speak eloquently, and a’jamiyy is a person who cannot speak eloquently (Qurtubi). The use of the word أَعْجَمِيٌّ ajamiyy in this verse means that if We had revealed the Qur’an in any language other than Arabic, then the Quraysh who are the first addressees of the Qur’an would have complained that they did not understand this Book and would have said wonderingly that the prophet is an ` Arab, but the book is ajamiyy which is ineloquent.

 قلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ (Say, “For those who believe, it is guidance and cure. – 44) Two attributes of The noble Qur’an are stated here. One is that Qur’an gives guidance – such guidance in all spheres of life as is beneficial and useful for human beings. The second attribute is that the Qur’an is cure. That it is a cure for spiritual ailments like kufr, shirk, arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily ailments, as has been proved by experience of treating patients through Qur’anic prayers which has been successful.

أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Such people are being called from a distant place. – 44) This is a similitude. A person who understands what is being said, the Arabs say to him, اَنتَ تسمَعُ مِن قَرِیب (you are listening from a near place) and if a person does not understand the discourse, they say to him اَنتَ تُنَادٰی مِن بَعِید (you are being called from a distant place) (Qurtubi). The meaning is that since these people do not intend to listen and to understand the directions of the Qur’an, their ears are almost deaf and their eyes are blind, therefore teaching them the Qur’anic guidance is like calling someone from such a distant place that the voice does not reach his ears.

فَذُو دُعَاءٍ عَرِ‌يضٍ (he is full of broad prayers – 51.) The nature of an infidel is being stated here that when Allah Almighty bestows upon him the good things: wealth, honor and peace, the infidel gets so involved in them and so intoxicated with them that he becomes even more distant from the true Benefactor, Allah Almighty, and his pride and heedlessness increase even more. But when he faces some distress, then he starts long and lengthy supplications to Allah Almighty. Here the Qur’an has used the word ` broad’ to describe their lengthy supplications, because what is wider will automatically be longer too. That is why, when describing the span of Paradise, Allah Almighty has used the word عَرْ‌ضُهَا السَّمَاوَاتُ وَالْأَرْ‌ضُ (a paradise the width of which spans the heavens and the earth – 3: 133)

Lengthy supplications in themselves are praiseworthy and desirable as is proved by authentic ahadith about the etiquettes of supplication where it is mentioned that, while praying to Allah Ta’ ala, beseeching tearfully and repeatedly is desirable. (Bukhari and Muslim) Therefore, the denunciation of the infidel is actually not for lengthy supplications, but for his mean disposition that when Allah blesses him with His bounties, he gets intoxicated with arrogance and pride, and when he faces distress, he keeps on praying in a way of wailing and complaining about his difficulties, as is the habit of heedless people; the intent is not to supplicate, but to wail about his misfortunes and to keep on telling the people about it. (Allah knows best).

سَنُرِ‌يهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ (We will show them Our signs in the universe and within their own beings – 53). The word “Afaq’ used in the text literally means ` horizons’ which includes all sides of the whole universe. (That is why it is translated above as ` universe’ ) In other words, if one looks at the creatures and creations of the whole universe, big and small, in the skies, on the earth and in between them, they all bear witness not only to the existence of Allah Ta’ ala, but also to His Knowledge, His all-encompassing authority, and to His being One and unique. If one looks even nearer, at one’s own self, at each organ and limb, at the fine and fragile mechanisms and systems functioning inside him to provide ease and comfort, it simply leaves one wondering. And these fragile mechanisms and systems have been made so durable that they do not wear out even after seventy, eighty year’s use. Look at the springs inside the joints. Had they been made of steel by humans, they would have been rendered unserviceable long ago. Look at the skin of the hands and then lines made thereon that last for the whole life, and yet do not wear out. If a person of even an ordinary intellect ponders over these matters, he is bound to believe that the Creator and Sustainer of all these things is a Being who has limitless knowledge and Authority, and there simply cannot be anyone like Him.l

(1). The words used in the text are, “We will show them Our signs” which indicate that the signs of Allah’s power and majesty that have been manifested to the mankind so far are not the only signs of Allah. In fact Allah Ta ala will continue to show His signs, both in the universe and in man’s own creation, up to the Day of Judgment. Thus the present verse covers all the new discoveries of science that man is able to reach till the end of the universe.

 [From Ma’ariful Quran English by Mufti Taqi Uthmani]