1. Wassaaaffaati saffaa وَالصَّافَّاتِ صَفًّا By those who range themselves in ranks, |
2. Fazzaajiraati zajraa فَالزَّاجِرَاتِ زَجْرًا And so are strong in repelling (evil), |
3. Fattaaliyaati Zikra فَالتَّالِيَاتِ ذِكْرًا And thus proclaim the Message (of Allah)! |
4. Inna Illaahakum la Waahid إِنَّ إِلَٰهَكُمْ لَوَاحِدٌ Verily, verily, your Allah is one!- |
5. Rabbus samaawaati wal ardi wa maa bainahumaa wa Rabbul mashaariq رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ Lord of the heavens and of the earth and all between them, and Lord of every point at the rising of the sun! |
6. Innaa zaiyannas samaaa 'ad dunyaa bizeenatinil kawaakib إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ We have indeed decked the lower heaven with beauty (in) the stars,- |
7. Wa hifzam min kulli Shaitaanim maarid وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ (For beauty) and for guard against all obstinate rebellious evil spirits, |
8. Laa yassamma 'oona ilal mala 'il a'alaa wa yuqzafoona min kulli jaanib لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ (So) they should not strain their ears in the direction of the Exalted Assembly but be cast away from every side, |
9. Duhooranw wa lahum 'azaabunw waasib دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ Repulsed, for they are under a perpetual penalty, |
10. Illaa man khatifal khatfata fa atba'ahoo shihaabun saaqib إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ Except such as snatch away something by stealth, and they are pursued by a flaming fire, of piercing brightness. |
11. Fastaftihim ahum ashaddu khalqan am man khalaqnaa; innaa khalaqnaahum min teenil laazib فَاسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَمْ مَنْ خَلَقْنَا ۚ إِنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لَازِبٍ Just ask their opinion: are they the more difficult to create, or the (other) beings We have created? Them have We created out of a sticky clay! |
12. Bal'ajibta wa yaskharoon بَلْ عَجِبْتَ وَيَسْخَرُونَ Truly dost thou marvel, while they ridicule, |
13. Wa izaa zukkiroo laa yazkuroon وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ And, when they are admonished, pay no heed,- |
14. Wa izaa ra aw Aayatany yastaskhiroon وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ And, when they see a Sign, turn it to mockery, |
15. Wa qaalooo in haazaa illaa sihrum mubeen وَقَالُوا إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ And say, "This is nothing but evident sorcery! |
16. 'A-izaa mitnaa wa kunnaa turaabanw wa 'izaaman 'a innaa lamab'oosoon أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ "What! when we die, and become dust and bones, shall we (then) be raised up (again) |
17. Awa aabaa'unal awwaloon أَوَآبَاؤُنَا الْأَوَّلُونَ "And also our fathers of old?" |
18. Qul na'am wa antum daakhiroon قُلْ نَعَمْ وَأَنْتُمْ دَاخِرُونَ Say thou: "Yea, and ye shall then be humiliated (on account of your evil)." |
19. Fa innamaa hiya zajra tunw waahidatun fa izaa hum yanzuroon فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ فَإِذَا هُمْ يَنْظُرُونَ Then it will be a single (compelling) cry; and behold, they will begin to see! |
20. Wa qaaloo yaa wailanaa haazaa Yawmud-Deen وَقَالُوا يَا وَيْلَنَا هَٰذَا يَوْمُ الدِّينِ They will say, "Ah! Woe to us! This is the Day of Judgment!" |
21. Haazaa Yawmul Faslil lazee kuntum bihee tukaziboon (section 1) هَٰذَا يَوْمُ الْفَصْلِ الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ (A voice will say,) "This is the Day of Sorting Out, whose truth ye (once) denied!" |
22. Uhshurul lazeena zalamoo wa azwaajahum wa maa kaanoo ya'budoon احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ "Bring ye up", it shall be said, "The wrong-doers and their wives, and the things they worshipped- |
23. Min doonil laahi fahdoohum ilaa siraatil Jaheem مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ "Besides Allah, and lead them to the Way to the (Fierce) Fire! |
24. Wa qifoohum innahum mas'ooloon وَقِفُوهُمْ ۖ إِنَّهُمْ مَسْئُولُونَ "But stop them, for they must be asked: |
25. Maa lakum laa tanaasaroon مَا لَكُمْ لَا تَنَاصَرُونَ "´What is the matter with you that ye help not each other?´" |
26. Bal humul Yawma mustaslimoon بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ Nay, but that day they shall submit (to Judgment); |
27. Wa aqbala ba'duhum 'alaa ba'diny yatasaaa'aloon وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ And they will turn to one another, and question one another. |
28. Qaalooo innakum kuntum taatoonanaa 'anil yameen قَالُوا إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ They will say: "It was ye who used to come to us from the right hand (of power and authority)!" |
29. Qaaloo bal lam takoonoo mu'mineen قَالُوا بَلْ لَمْ تَكُونُوا مُؤْمِنِينَ They will reply: "Nay, ye yourselves had no Faith! |
30. Wa maa kaana lanaa 'alaikum min sultaanim bal kuntum qawman taagheen وَمَا كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ ۖ بَلْ كُنْتُمْ قَوْمًا طَاغِينَ "Nor had we any authority over you. Nay, it was ye who were a people in obstinate rebellion! |
31. Fahaqqa 'alainaa qawlu Rabbinaaa innaa lazaaa'iqoon فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا ۖ إِنَّا لَذَائِقُونَ "So now has been proved true, against us, the word of our Lord that we shall indeed (have to) taste (the punishment of our sins). |
32. Fa aghwainaakum innaa kunnaa ghaaween فَأَغْوَيْنَاكُمْ إِنَّا كُنَّا غَاوِينَ "We led you astray: for truly we were ourselves astray." |
33. Fa innahum Yawma'izin fil'azaabi mushtarikoon فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ Truly, that Day, they will (all) share in the Penalty. |
34. Innaa kazaalika naf'alu bil mujrimeen إِنَّا كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ Verily that is how We shall deal with Sinners. |
35. Innahum kaanooo izaa qeela lahum laaa ilaaha illal laahu yastakbiroon إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَٰهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ For they, when they were told that there is no god except Allah, would puff themselves up with Pride, |
36. Wa yaqooloona a'innaa lataarikooo aalihatinaa lishaa'irim majnoon وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَجْنُونٍ And say: "What! shall we give up our gods for the sake of a Poet possessed?" |
37. bal jaaa'a bilhaqqi wa saddaqal mursaleen بَلْ جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ Nay! he has come with the (very) Truth, and he confirms (the Message of) the messengers (before him). |
38. Innakum lazaaa'iqul 'azaabil aleem إِنَّكُمْ لَذَائِقُو الْعَذَابِ الْأَلِيمِ Ye shall indeed taste of the Grievous Penalty;- |
39. Wa maa tujzawna illaa maa kuntum ta'maloon وَمَا تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ But it will be no more than the retribution of (the Evil) that ye have wrought;- |
40. Illaa 'ibaadal laahil mukhlaseen إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ But the sincere (and devoted) Servants of Allah,- |
41. Ulaaa'ika lahum rizqum ma'loom أُولَٰئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ For them is a Sustenance determined, |
42. Fa waakihu wa hum mukramoon فَوَاكِهُ ۖ وَهُمْ مُكْرَمُونَ Fruits (Delights); and they (shall enjoy) honour and dignity, |
43. Fee jannaatin Na'eem فِي جَنَّاتِ النَّعِيمِ In Gardens of Felicity, |
44. 'Alaa sururim mutaqaa bileen عَلَىٰ سُرُرٍ مُتَقَابِلِينَ Facing each other on Thrones (of Dignity): |
45. Yutaafu 'alaihim bikaasim mim ma'een يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ Round will be passed to them a Cup from a clear-flowing fountain, |
46. Baidaaa'a laz zatil lish shaaribeen بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ Crystal-white, of a taste delicious to those who drink (thereof), |
47. Laa feehaa ghawlunw wa laa hum 'anhaa yunzafoon لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ Free from headiness; nor will they suffer intoxication therefrom. |
48. Wa 'indahum qaasiraatut tarfi 'een وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ And besides them will be chaste women, restraining their glances, with big eyes (of wonder and beauty). |
49. Ka annahunna baidum maknoon كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ As if they were (delicate) eggs closely guarded. |
50. Fa aqbala ba'duhum 'alaa badiny yatasaaa 'aloon فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ Then they will turn to one another and question one another. |
51. Qaala qaaa'ilum minhum innee kaana lee qareen قَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌ One of them will start the talk and say: "I had an intimate companion (on the earth), |
52. Yaqoolu 'a innaka laminal musaddiqeen يَقُولُ أَإِنَّكَ لَمِنَ الْمُصَدِّقِينَ "Who used to say, ´what! art thou amongst those who bear witness to the Truth (of the Message)? |
53. 'A-izaa mitnaa wa kunnaa turaabanw wa 'izaaman 'a innaa lamadeenoon أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَدِينُونَ "´When we die and become dust and bones, shall we indeed receive rewards and punishments?´" |
54. Qaala hal antum muttali'oon قَالَ هَلْ أَنْتُمْ مُطَّلِعُونَ (A voice) said: "Would ye like to look down?" |
55. Fattala'a fara aahu fee sawaaa'il Jaheem فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ He looked down and saw him in the midst of the Fire. |
56. Qaala tallaahi in kitta laturdeen قَالَ تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ He said: "By Allah! thou wast little short of bringing me to perdition! |
57. Wa law laa ni'matu Rabbee lakuntu minal muhdareen وَلَوْلَا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ الْمُحْضَرِينَ "Had it not been for the Grace of my Lord, I should certainly have been among those brought (there)! |
58. Afamaa nahnu bimaiyiteen أَفَمَا نَحْنُ بِمَيِّتِينَ "Is it (the case) that we shall not die, |
59. Illa mawtatanal oola wa maa nahnu bimu'azzabeen إِلَّا مَوْتَتَنَا الْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ "Except our first death, and that we shall not be punished?" |
60. Inna haazaa lahuwal fawzul 'azeem إِنَّ هَٰذَا لَهُوَ الْفَوْزُ الْعَظِيمُ Verily this is the supreme achievement! |
61. Limisli haaza falya'ma lil 'aamiloon لِمِثْلِ هَٰذَا فَلْيَعْمَلِ الْعَامِلُونَ For the like of this let all strive, who wish to strive. |
62. Azaalika khairun nuzulan am shajaratuz Zaqqoom أَذَٰلِكَ خَيْرٌ نُزُلًا أَمْ شَجَرَةُ الزَّقُّومِ Is that the better entertainment or the Tree of Zaqqum? |
63. Innaa ja'alnaahaa fitnatal lizzaalimeen إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ For We have truly made it (as) a trial for the wrong-doers. |
64. Innahaa shajaratun takhruju feee aslil Jaheem إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ For it is a tree that springs out of the bottom of Hell-Fire: |
65. Tal'uhaa ka annahoo ru'oosush Shayaateen طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ The shoots of its fruit-stalks are like the heads of devils: |
66. Fa innahum la aakiloona minhaa famaali'oona minhal butoon فَإِنَّهُمْ لَآكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ Truly they will eat thereof and fill their bellies therewith. |
67. Summa inna lahum 'alaihaa lashawbam min hameem ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ Then on top of that they will be given a mixture made of boiling water. |
68. Summa inna marji'ahum la ilal Jaheem ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى الْجَحِيمِ Then shall their return be to the (Blazing) Fire. |
69. Innahum alfaw aabaaa'ahum daaalleen إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ Truly they found their fathers on the wrong Path; |
70. Fahum 'alaa aasaarihim yuhra'oon فَهُمْ عَلَىٰ آثَارِهِمْ يُهْرَعُونَ So they (too) were rushed down on their footsteps! |
71. Wa laqad dalla qablahum aksarul awwaleen وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ And truly before them, many of the ancients went astray;- |
72. Wa laqad arsalnaa feehim munzireen وَلَقَدْ أَرْسَلْنَا فِيهِمْ مُنْذِرِينَ But We sent aforetime, among them, (messengers) to admonish them;- |
73. Fanzur kaifa kaana 'aaqibatul munzareen فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ Then see what was the end of those who were admonished (but heeded not),- |
74. Illaa 'ibaadal laahil mukhlaseen (section 2) إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ Except the sincere (and devoted) Servants of Allah. |
75. Wa laqad naadaanaa Noohun falani'mal mujeeboon وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ (In the days of old), Noah cried to Us, and We are the best to hear prayer. |
76. Wa najjainaahu wa ahlahoo minal karbil 'azeem وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ And We delivered him and his people from the Great Calamity, |
77. Wa ja'alnaa zurriyyatahoo hummul baaqeen وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ And made his progeny to endure (on this earth); |
78. Wa taraknaa 'alaihi fil aakhireen وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ And We left (this blessing) for him among generations to come in later times: |
79. Salaamun 'alaa Noohin fil 'aalameen سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ "Peace and salutation to Noah among the nations!" |
80. Innaa kazaalika najzil muhsineen إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ Thus indeed do we reward those who do right. |
81. Innahoo min 'ibaadinal mu'mineen إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ For he was one of our believing Servants. |
82. Summa aghraqnal aakhareen ثُمَّ أَغْرَقْنَا الْآخَرِينَ Then the rest we overwhelmed in the Flood. |
83. Wa inna min shee'atihee la Ibraaheem وَإِنَّ مِنْ شِيعَتِهِ لَإِبْرَاهِيمَ Verily among those who followed his Way was Abraham. |
84. Iz jaaa'a Rabbahoo bi qalbin saleem إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ Behold! he approached his Lord with a sound heart. |
85. Iz qaala li abeehi wa qawmihee maazaa ta'budoon إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ Behold! he said to his father and to his people, "What is that which ye worship? |
86. A'ifkan aalihatan doonal laahi tureedoon أَئِفْكًا آلِهَةً دُونَ اللَّهِ تُرِيدُونَ "Is it a falsehood- gods other than Allah- that ye desire? |
87. Famaa zannukum bi Rabbil'aalameen فَمَا ظَنُّكُمْ بِرَبِّ الْعَالَمِينَ "Then what is your idea about the Lord of the worlds?" |
88. Fanazara nazratan finnujoom فَنَظَرَ نَظْرَةً فِي النُّجُومِ Then did he cast a glance at the Stars. |
89. Faqaala innee saqeem فَقَالَ إِنِّي سَقِيمٌ And he said, "I am indeed sick (at heart)!" |
90. Fatawallaw 'anhu mudbireen فَتَوَلَّوْا عَنْهُ مُدْبِرِينَ So they turned away from him, and departed. |
91. Faraagha ilaaa aalihatihim faqaala alaa taakuloon فَرَاغَ إِلَىٰ آلِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ Then did he turn to their gods and said, "will ye not eat (of the offerings before you)?... |
92. Maa lakum laa tantiqoon مَا لَكُمْ لَا تَنْطِقُونَ "What is the matter with you that ye speak not (intelligently)?" |
93. Faraagha 'alaihim darbam bilyameen فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ Then did he turn upon them, striking (them) with the right hand. |
94. Fa aqbalooo ilaihi yaziffoon فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ Then came (the worshippers) with hurried steps, and faced (him). |
95. Qaala ata'budoona maa tanhitoon قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ He said: "Worship ye that which ye have (yourselves) carved? |
96. Wallaahu khalaqakum wa maa ta'maloon وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ "But Allah has created you and your handwork!" |
97. Qaalub noo lahoo bun yaanan fa alqoohu fil jaheem قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ They said, "Build him a furnace, and throw him into the blazing fire!" |
98. Fa araadoo bihee kaidan faja 'alnaahumul asfaleen فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ (This failing), they then sought a stratagem against him, but We made them the ones most humiliated! |
99. Wa qaala innee zaahibun ilaa Rabbee sa yahdeen وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ He said: "I will go to my Lord! He will surely guide me! |
100. Rabbi hab lee minas saaliheen رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ "O my Lord! Grant me a righteous (son)!" |
101. Fabashsharnaahu bighulaamin haleem فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ So We gave him the good news of a boy ready to suffer and forbear. |
102. Falamma balagha ma'a hus sa'ya qaala yaa buniya inneee araa fil manaami anneee azbahuka fanzur maazaa taraa; qaala yaaa abatif 'al maa tu'maru satajidunee in shaaa'allaahu minas saabireen فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ Then, when (the son) reached (the age of) (serious) work with him, he said: "O my son! I see in vision that I offer thee in sacrifice: Now see what is thy view!" (The son) said: "O my father! Do as thou art commanded: thou will find me, if Allah so wills one practising Patience and Constancy!" |
103. Falammaaa aslamaa wa tallahoo liljabeen فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ So when they had both submitted their wills (to Allah), and he had laid him prostrate on his forehead (for sacrifice), |
104. Wa naadainaahu ai yaaaa Ibraheem وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ We called out to him "O Abraham! |
105. Qad saddaqtar ru'yaa; innaa kazaalika najzil muhsineen قَدْ صَدَّقْتَ الرُّؤْيَا ۚ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ "Thou hast already fulfilled the vision!" - thus indeed do We reward those who do right. |
106. Inna haazaa lahuwal balaaa'ul mubeen إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ For this was obviously a trial- |
107. Wa fadainaahu bizibhin 'azeem وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ And We ransomed him with a momentous sacrifice: |
108. Wa taraknaa 'alaihi fil aakhireen وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ And We left (this blessing) for him among generations (to come) in later times: |
109. Salaamun 'alaaa Ibraaheem سَلَامٌ عَلَىٰ إِبْرَاهِيمَ "Peace and salutation to Abraham!" |
110. Kazaalika najzil muhsineen كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ Thus indeed do We reward those who do right. |
111. Innahoo min 'ibaadinal mu'mineen إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ For he was one of our believing Servants. |
112. Wa bashsharnaahu bi Ishaaqa Nabiyam minas saaliheen وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ And We gave him the good news of Isaac - a prophet,- one of the Righteous. |
113. Wa baaraknaa 'alaihi wa 'alaaa Ishaaq; wa min zurriyya tihimaa muhsinunw wa zaalimul linafsihee mubeen (section 3) وَبَارَكْنَا عَلَيْهِ وَعَلَىٰ إِسْحَاقَ ۚ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ We blessed him and Isaac: but of their progeny are (some) that do right, and (some) that obviously do wrong, to their own souls. |
114. Wa laqad mananna alaa Moosaa wa Haaroon وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ Again (of old) We bestowed Our favour on Moses and Aaron, |
115. Wa najjainaahumaa wa qawmahumaa minal karbil 'azeem وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ And We delivered them and their people from (their) Great Calamity; |
116. Wa nasarnaahum fakaanoo humul ghaalibeen وَنَصَرْنَاهُمْ فَكَانُوا هُمُ الْغَالِبِينَ And We helped them, so they overcame (their troubles); |
117. Wa aatainaahumal Kitaabal mustabeen وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ And We gave them the Book which helps to make things clear; |
118. Wa hadainaahumus Siraatal Mustaqeem وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ And We guided them to the Straight Way. |
119. Wa taraknaa 'alaihimaa fil aakhireen وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ And We left (this blessing) for them among generations (to come) in later times: |
120. Salaamun 'alaa Moosaa wa Haaroon سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ "Peace and salutation to Moses and Aaron!" |
121. Innaa kazaalika najzil muhsineen إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ Thus indeed do We reward those who do right. |
122. Innahumaa min 'ibaadinal mu'mineen إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ For they were two of our believing Servants. |
123. Wa inna Ilyaasa laminal mursaleen وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ So also was Elias among those sent (by Us). |
124. Iz qaala liqawmiheee alaa tattaqoon إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ Behold, he said to his people, "Will ye not fear (Allah)? |
125. Atad'oona Ba'lanw wa tazaroona ahsanal khaaliqeen أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ "Will ye call upon Baal and forsake the Best of Creators,- |
126. Allaaha Rabbakum wa Rabba aabaaa'ikumul awwaleen اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ "Allah, your Lord and Cherisher and the Lord and Cherisher of your fathers of old?" |
127. Fakazzaboohu fa inna hum lamuhdaroon فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ But they rejected him, and they will certainly be called up (for punishment),- |
128. Illaa 'ibaadal laahil mukhlaseen إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ Except the sincere and devoted Servants of Allah (among them). |
129. Wa taraknaa 'alaihi fil aakhireen وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ And We left (this blessing) for him among generations (to come) in later times: |
130. Salaamun 'alaaa Ilyaaseen سَلَامٌ عَلَىٰ إِلْ يَاسِينَ "Peace and salutation to such as Elias!" |
131. Innaa kazaalika najzil muhsineen إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ Thus indeed do We reward those who do right. |
132. Innahoo min 'ibaadinal mu'mineen إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ For he was one of our believing Servants. |
133. Wa inna Lootal laminal mursaleen وَإِنَّ لُوطًا لَمِنَ الْمُرْسَلِينَ So also was Lut among those sent (by Us). |
134. Iz najjainaahu wa ahlahooo ajma'een إِذْ نَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ Behold, We delivered him and his adherents, all |
135. Illaa 'ajoozan fil ghaabireen إِلَّا عَجُوزًا فِي الْغَابِرِينَ Except an old woman who was among those who lagged behind: |
136. Summa dammarnal aakhareen ثُمَّ دَمَّرْنَا الْآخَرِينَ Then We destroyed the rest. |
137. Wa innakum latamurroona 'alaihim musbiheen وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ Verily, ye pass by their (sites), by day- |
138. Wa billail; afalaa ta'qiloon (section 4) وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ And by night: will ye not understand? |
139. Wa inna Yoonusa laminal mursaleen وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ So also was Jonah among those sent (by Us). |
140. Iz abaqa ilal fulkil mash hoon إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ When he ran away (like a slave from captivity) to the ship (fully) laden, |
141. Fasaahama fakaana minal mudhadeen فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ He (agreed to) cast lots, and he was condemned: |
142. Faltaqamahul hootu wa huwa muleem فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ Then the big Fish did swallow him, and he had done acts worthy of blame. |
143. Falaw laaa annahoo kaana minal musabbiheen فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ Had it not been that he (repented and) glorified Allah, |
144. Lalabisa fee batniheee ilaa Yawmi yub'asoon لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ He would certainly have remained inside the Fish till the Day of Resurrection. |
145. Fanabaznaahu bil'araaa'i wa huwa saqeem فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيمٌ But We cast him forth on the naked shore in a state of sickness, |
146. Wa ambatnaa 'alaihi shajaratam mai yaqteen وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ And We caused to grow, over him, a spreading plant of the gourd kind. |
147. Wa arsalnaahu ilaa mi'ati alfin aw yazeedoon وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ And We sent him (on a mission) to a hundred thousand (men) or more. |
148. Fa aamanoo famatta' naahum ilaa heen فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ And they believed; so We permitted them to enjoy (their life) for a while. |
149. Fastaftihim ali Rabbikal banaatu wa lahumul banoon فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ Now ask them their opinion: Is it that thy Lord has (only) daughters, and they have sons?- |
150. Am khalaqnal malaaa'i kata inaasanw wa hum shaahidoon أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ Or that We created the angels female, and they are witnesses (thereto)? |
151. Alaaa innahum min ifkihim la yaqooloon أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ Is it not that they say, from their own invention, |
152. Waladal laahu wa innahum lakaaziboon وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ "Allah has begotten children"? but they are liars! |
153. Astafal banaati 'alal baneen أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ Did He (then) choose daughters rather than sons? |
154. Maa lakum kaifa tahkumoon مَا لَكُمْ كَيْفَ تَحْكُمُونَ What is the matter with you? How judge ye? |
155. Afalaa tazakkaroon أَفَلَا تَذَكَّرُونَ Will ye not then receive admonition? |
156. Am lakum sultaanum mubeen أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ Or have ye an authority manifest? |
157. Faatoo bi Kitaabikum in kuntum saadiqeen فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ Then bring ye your Book (of authority) if ye be truthful! |
158. Wa ja'aloo bainahoo wa bainal jinnati nasabaa; wa laqad 'alimatil jinnatu innahum lamuhdaroon وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ And they have invented a blood-relationship between Him and the Jinns: but the Jinns know (quite well) that they have indeed to appear (before his Judgment-Seat)! |
159. Subhaanal laahi 'ammaa yasifoon سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ Glory to Allah! (He is free) from the things they ascribe (to Him)! |
160. Illaa 'ibaadal laahil mukhlaseen إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ Not (so do) the Servants of Allah, sincere and devoted. |
161. Fa innakum wa maa ta'budoon فَإِنَّكُمْ وَمَا تَعْبُدُونَ For, verily, neither ye nor those ye worship- |
162. Maaa antum 'alaihi bi faaatineen مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ Can lead (any) into temptation concerning Allah, |
163. Illaa man huwa saalil jaheem إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ Except such as are (themselves) going to the blazing Fire! |
164. Wa maa minnaaa illaa lahoo maqaamun ma'loom وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (Those ranged in ranks say): "Not one of us but has a place appointed; |
165. Wa innaa lanah nus saaffoon وَإِنَّا لَنَحْنُ الصَّافُّونَ "And we are verily ranged in ranks (for service); |
166. Wa innaa lanah nul musabbihoon وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ "And we are verily those who declare (Allah´s) glory!" |
167. Wa in kaanoo la yaqooloon وَإِنْ كَانُوا لَيَقُولُونَ And there were those who said, |
168. Law anna 'indanaa zikram minal awwaleen لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ "If only we had had before us a Message from those of old, |
169. Lakunna 'ibaadal laahil mukhlaseen لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ "We should certainly have been Servants of Allah, sincere (and devoted)!" |
170. Fakafaroo bihee fasawfa ya'lamoon فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ But (now that the Qur´an has come), they reject it: But soon will they know! |
171. Wa laqad sabaqat Kalimatunaa li'ibaadinal mursa leen وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ Already has Our Word been passed before (this) to our Servants sent (by Us), |
172. Innaa hum lahumul mansooroon إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ That they would certainly be assisted, |
173. Wa inna jundana lahumul ghaaliboon وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ And that Our forces,- they surely must conquer. |
174. Fatawalla 'anhum hatta heen فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ So turn thou away from them for a little while, |
175. Wa absirhum fasawfa yubsiroon وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ And watch them (how they fare), and they soon shall see (how thou farest)! |
176. Afabi'azaabinaa yasta'jiloon أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ Do they wish (indeed) to hurry on our Punishment? |
177. Fa izaa nazala bisaahatihim fasaaa'a sabaahul munzareen فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ But when it descends into the open space before them, evil will be the morning for those who were warned (and heeded not)! |
178. Wa tawalla 'anhum hattaa heen وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ So turn thou away from them for a little while, |
179. Wa absir fasawfa yubsiroon وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ And watch (how they fare) and they soon shall see (how thou farest)! |
180. Subhaana Rabbika Rabbil 'izzati 'amma yasifoon سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ Glory to thy Lord, the Lord of Honour and Power! (He is free) from what they ascribe (to Him)! |
181. Wa salaamun 'alalmursaleen وَسَلَامٌ عَلَى الْمُرْسَلِينَ And Peace on the messengers! |
182. Walhamdu lillaahi Rabbil 'aalameen (section 5) وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ And Praise to Allah, the Lord and Cherisher of the Worlds. |
Recitation by Mishary Al-Alfasy
Name
The name is derived from the word was saaffat
with which the Surah begins.
Period of Revelation
The subject matter and the style show that this Surah probably was sent down
in the middle of the Makkan period, or perhaps in the last stage of the middle
Makkan period. The style clearly indicates that antagonism is raging strong in
the background and the Holy Prophet and his Companions are passing through very
difficult and discouraging circumstances.
Subject Matter and
Theme
The disbelievers of Makkah have been severely warned for
their attitude of mockery and derision with which they were responding to the
Holy Prophet's message of Tauhid and the Hereafter and for their utter refusal
to accept and acknowledge his claim to Prophethood. In the end, they have been
plainly warned that the Prophet whom they are mocking and ridiculing will
overwhelm them in spite of their power and self and they will find the army of
Allah encamping in the very courtyards of their houses (vv. 171-179. This notice
was given at a time when there appeared no chance whatever of the Holy Prophet's
success and triumph. The Muslims (who have been called Allah's army in these
verses) were being made the target of severe persecution. Three- fourth of their
population had already emigrated and hardly 40 to 50 of the Companions were left
with the Holy Prophet in Makkah who were experiencing all sorts of the excesses
with utter helplessness. Under such circumstances, in view of the apparent
conditions, no one could believe that the Holy Prophet and the handful of his
ill equipped Companions would ultimately attain dominance. The people rather
thought that the new movement would end and be buried in the ravines of Makkah.
But hardly 15 to 16 years had passed when on the conquest of Makkah precisely
the same thing happened of which the disbelievers had been forewarned.
Along with administering warnings, Allah in this Surah has done full justice
also to the theme of inducement and instruction in a balanced way. Brief but
impressive arguments have been given about the validity of the doctrines of
Tauhid and the Hereafter. Criticism has been made of the creed of the mushrikin
to show the absurdity of their beliefs; they have been informed of the evil
consequences of their deviations, which have been contrasted with the splendid
results of the faith and righteous acts. Then, in continuation of the same,
Precedents from past history have been cited to show how Allah had been treating
His Prophets and their followers : how He has been favoring His faithful
servants and punishing their deniers and rejectors.
The most instructive
of the historical narratives presented in this Surah is the important event of
the pious life of the Prophet Abraham, who became ready to sacrifice his only
son as soon as he received an inspiration from Allah. In this there was a lesson
not only for the disbelieving Quraish, who waxed proud of their blood
relationship with him, but also for the Muslims who had believed in Allah and
His Messenger. By narrating this event they were told what is the essence and
the real spirit of Islam, and how a true believer should be ready to sacrifice
his all for the pleasure and approval of Allah after he has adopted it as his
Faith and Creed.
The last verses of the Surah were not only a warning for
the disbelievers but also a good news for the believers who were passing through
highly unfavorable and discouraging conditions on account of their supporting
and following the Holy Prophet. In these verses they were given the good news
that they should not be disheartened at the hardships and difficulties they had
to encounter in the beginning, for in the end they alone would attain dominance,
and the standard bearers of falsehood, who appeared to be dominant at the time
would be overwhelmed and vanquished at their hands. A few years later the turn
the events took, proved that it was not an empty consolation but an inevitable
reality of which they had been foretold in order to strengthen their hearts.
The majority of the commentators are agreed that All these three groups imply
the groups of the angels, and the same explanation of it has been reported from
'Abdullah bin Mas'ud, Ibn `Abbas, Qatadah, Masruq Said bin Jubair, 'Ikrimah,
Mujahid, Suddi, Ibn Zaid and Rabi' bin Anas. Some commentators have given other
commentaries also, but this commentary is more in keeping with the context. The
words "range themselves in ranks" refer to the fact that all the angels who arc
administering the affairs of the universe, are the humble servants of Allah, and
are ever ready to carry out any service and implement any command of His. This
theme -has been further repeated in verse 165 below, where the angels say with
regard to themselves: "We are the ranged servants (of Allah).'
As for
"scolding and cursing", some commentators think that it refers to those angels
who drive the clouds and arrange the rainfall. Although this meaning is not
incorrect either, the meaning which is more relevant to the following context is
that among these angels there is also a group of those, who scold and curse the
disobedient people and the culprits, and this scolding and cursing is not merely
verbal but it rains on human beings in the form of natural disasters and
calamities.
"To recite admonition" implies that among these angels there
are also those, who perform the service of admonition in order to draw the
people's attention .to the Truth. This they do by bringing about natural
calamities from which the needful take heed, and by bringing down the teachings
to the Prophets, and in the form of revelations with which the pious men are
blessed through them.
2This is the Truth to impress which an oath has
been taken by the angels bearing the above-mentioned qualities. In other words,
what is meant to be said is: "The whole system of the universe which is
functioning in the service of Allah, and all those manifestations of this
universe which bring the evil consequences of deviation from the service of
Allah before men, testify that the "Deity" of men is One and only One."
The word "Ilah" applies to two meanings:
(1) The deity who is actually
being served and worshiped; and
(2) the Deity Who, in reality, is worthy
of being served and worshiped.
Here, the word "Ilah"has been used in the
second meaning, for, as far as the first meaning is concerned, men have adopted
many other deities. That is why we have translated "Ilah"as the "real Deity".
3The Truth that has been conveyed in these verses is: "The Master and
Ruler of the Universe is the real Deity of men: He alone can be, and should be
the Deity. It would be utterly irrational that the Rabb (i.e.. Master, Ruler,
Guardian and Sustainer) of the man should be one but his Ilah (deity) another.
The basic reason for worship is that man should naturally bow down before and
acknowledge the superiority of him who can bring him harm and good, who can
fulfill his needs and requirements, who can make or mar his destiny and has
power over his life and survival itself. If man understands this he will
automatically understand that to worship the one who has no power and not to
worship Him Who has All the powers arc both against reason and nature. The One
Who alone is worthy of worship is He Who possesses the powers. As far as the
powerless beings are concerned, they are neither worthy of worship, nor is it in
any way profitable to worship and pray to them, for it is not in their power to
take any action whatever on man's petitions and prayers. To bow before them
humbly and to petition them would be as foolish and meaningless an act as to bow
before and petition another one who has himself gone before a ruler to make
obeisance and submit his petitions.
4The sun does not always rise at the
same point but at a different point every day. Moreover, it does not rise at one
and the same time for the whole world but rises at different times for the
different parts of the earth. That is why the plural "Mashariq" (Easts) has been
used to indicate the different points at which the sun rises according to the
season of the year. The corresponding word “Magharib” (Wests) has not been used
because Mashariq itself points to Magharib However, in Surah Al-Ma'arij, the
word magharib also has been used along with mashariq: Rabb-al-mashariqi
wal-magharib.
5"Lower heaven" : The nearer heaven which can be seen with
the naked eye, without the help of a telescope. The worlds beyond which can be
seen through the telescopes of different powers, and the worlds which have not
so far been observed through any moans, are the distant heavens. In this
connection, one should also note that "sama " is not something definite and
determined, but man generally has been using this word and its other synonyms
for the heavens since the earliest times.
6That is, "Heaven is not
merely empty space so that anyone who likes may enter it, but it has been
fortified strongly, and its different regions have been bounded by such strong
barriers that it is impossible for any rebel satan to exceed them. Every star
and planet in the universe has its own circle and sphere escaping from which is
as difficult as entering it. With the naked eye one can only see empty space,
but, in reality, there are countless regions in space which have been even more
strongly fortified and protected than they could be by steel walls. One can
imagine and estimate the strength of these barriers by the difficulties man is
experiencing in the way of reaching the moon, which is our nearest neighbor in
space. Similar difficulties prevent the other creation of the earth, the jinns,
from ascending towards the heavens.
7To understand this one should keep
in view the fact that in the time of the Holy Prophet, soothsaying was in great
vogue in Arabia. The soothsayers used to make predictions, give news of the
unseen, tell the whereabouts of the lost properties and articles, and the people
used to visit them to know the events of their past and future lives. These
soothsayers claimed that they had some jinns and satans under their control, who
brought them all sorts of news. In this environment when the Holy Prophet was
appointed to Prophethood, and he began to recite the verses of the Qur'an, which
described the past history and contained news of the future, and also stated
that an angel brought him these verses, his opponents immediately branded him a
soothsayer and started telling others that, like the other soothsayers, he too
was associated with a satan, who brought him news from the heavens, which he
presented as revelations from Allah. To refute this accusation, Allah says: "The
satans have no access to heaven. They have no power to hear the conversations of
the angels and bring its news for others; if by chance a little of it enters the
ear of a satan, and he tries to bring it down, he is followed by a flashing
flame." In other words, it means: "The grand system of the universe, which is
functioning under the agency of the angels has been firmly guarded and secured
against every interference of the satans. Not to speak of interfering in it,
they do not even have the power to obtain any kind of information about it. "
(For further explanation, see AI-Hijr: 17-18 and the E.N's thereof).
8This is an answer to the suspicions of the disbelievers of Makkah, which they
presented about the Hereafter. They thought that the Hereafter was not possible,
for it is impossible that the dead men should be recreated. In answer to it,
Allah presents arguments for the possibility of the Hereafter and asks: "If you
think that the recreation of the dead men is a very difficult task which We do
not have the power to accomplish, do you think it is easy to create the earth
and the heavens and the countless things that they contain? Why don't you use
your common sense ? Do you think that God for Whom it was not at all difficult
to create this great Universe and Who has created you in the first instance,
will not have the power to create you once again ?"
9That is, "Man is
not a difficult thing to make. He has been created from clay, and can again be
created from the same clay." "Created man of sticky clay" means that the first
man was created directly from the clay and then his race was perpetuated by
means of the sperm-drop. It also means that every man has been 'created from the
sticky clay, for the whole substance of man's body is obtained from the earth.
The sperm-drop of which he is created, is a product of the food, and all the
substances which make up his physical being, from the time he is conceived till
his death, are also supplied by the food. The source of the food, whether animal
flesh or vegetable, is ultimately the same earth which, in combination with
water produces corn and vegetables and fruit to become food for man, and nourish
the animals, which supply milk and flesh for the use of man.
Thus, the
basis of the argument is: Man could not be living today if the earth and clay
had not become the source of life for him. And if it is possible today to create
life in it, as your own existence is a clear and definite pointer to this
possibility, why should it be impossible to bring about your re-creation from
the same earth tomorrow ?
10That is, "This person is talking of the
world of magic in which the dead will rise, and will be produced before a court
and sent to Heaven and Hell" or, it may also mean: "This person is talking like
a madman. What he talks is a clear proof that somebody has worked magic on him;
otherwise a sensible person could not talk such things.
11That is, "Allah
can make of you whatever He likes. When He willed, you came into being
forthwith; when He wills, you will die at one Command by Him; and then whenever
He wills, His one Command will raise you back to lift. "
12That is,
"When the time comes for this, it will not be difficult to reestablish the whole
world. Just a single shout will be enough to make the people to wake up. Here,
the word "shout" or "cry" is very meaningful. It depicts the Resurrection as
though the people who had died since the beginning of the creation till the last
Day, were lying asleep, and a sudden command to them to "wake up" will cause
them to rise up all at once."
13It may be that this is said by the
believers, or by the angels; or it may be, as it were, the common expression of
the conditions prevailing in the plain of Resurrection or it may as well be
another reaction of the people themselves. That is, they may be saying in their
hearts. "In the world, you lived in a way as if no Day of Judgment would ever
come. Now you have come to your doom! This is the same Day that you used to deny
! "
14"The unjust people" does not only imply those who committed
injustices in the world, but as a Qur'anic term Zalim implies every such person,
who might have adopted the way of rebellion and disobedience against Allah. "
15The word "azwaj"in the original might also imply their wives, who were
their associates in this rebellion, and also all those people who were
rebellious and disobedient like them. Moreover it may also mean that the
culprits of different categories will be gathered together in separate groups.
16"Gods" here implies two kinds of the gods:
(1) Those men and
satans who themselves desired that the people should worship them instead of
Allah; and
(2) those idols and trees and stones, etc., which have
actually been worshiped in the world.
The first kind of the gods will be
included among the culprits themselves and will be led to Hell for punishment;
the other kind of them will be thrown into Hell along with their worshipers so
that they constantly feel ashamed of and continue to regret their follies.
Besides, there is also a third kind of the gods, who have been worshiped in the
world, but without their own consent and knowledge; they rather forbade the
people to worship anyone but Allah, e.g. the angels, prophets and saints.
Obviously, this kind of the gods will not be included among the gods who will be
driven to Hell along with their worshipers.
17The first sentence will be
addressed to the culprits, and the second to the common spectators, who will be
watching the scene of the culprits' departure for Hell. This sentence itself
tells of the general conditions at the time. It tells how the haughty and
stubborn culprits of the world will be moving towards Hell meekly and without
showing any resistance. Somewhere some kind will be seen being pushed about, and
no one from among his courtiers will come forward to rescue "his majesty";
somewhere some conqueror of the world and some dictator will be moving away in
humiliation and disgrace, and his brave army itself will deliver him for the
punishment; somewhere some saint or some holy father will be seen being thrown
into Hell, and no one of his disciples will bother to save him froth disgrace;
somewhere some leader will be trudging helplessly towards Hell, and those who
used to glorify and applaud him in the world, will turn away their eyes from
him. So much so that the (over who was ever prepared to sacrifice everything for
the beloved in the world, will feel least concerned to save him from his plight.
By depicting this scene Allah wants to impress how the relationships of man with
man, which are based on rebellion against Allah in the world, will break in the
Hereafter, and how the pride of those who are involved in arrogance and conceit
here, will be ruined.
18The word yamin in Arabic is used for several
meanings. It may mean use of the force, or well-wishing, or swearing of an oath.
Accordingly, the verse would mean:
(1) "You compelled us into following
error and deviation"; or
(2) "you deceived us by posing as our
well-wishers"; or
(3) "you swore oaths to satisfy us that what you were
presenting was the very truth."
19For explanation, see E.N's 51, 52, 53
of Surah Saba.
20That is, the followers as well as the guides,
misleaders as well as the misled, All shall suffer the same torment. Neither
will the followers' excuse be heeded that they did not go astray but had been
led astray, nor the guides' excuse accepted that the people themselves were not
desirous of following the right way.
21Confirmation of the Messengers
has three meanings and all the three are implied here:
(1) That he had
not opposed any former Messenger so that the believers of that Messenger could
have a rational ground of prejudice against him; he had rather confirmed all the
former Messengers sent by God;
(2) that he had not brought any new or
novel thing, but he had presented the same that the former Messengers of God had
been presenting from the very beginning; and
(3) that he truly fulfilled
and corresponded to the predictions that the former Messengers had made
concerning him.
22"A known provision" : A provision All of whose
characteristics have been made known to them, which they are sure to receive,
about which they have also the full satisfaction that they will continue to
receive it for ever, and about which there is no apprehension that they may or
may not get it at some time.
23In this there is a subtle allusion to
this also that in Paradise food will be provided not to serve as food but for
pleasure and delight. That is, the food there will not be meant to replenish the
bodily deficiencies through diet, for no deficiency whatever will occur in the
body in that eternal life, nor will man have appetite, for appetite is caused by
the process of assimilation in the body, nor will the body demand food for its
survival. That is why the word fawakih has been used for the different kinds of
food in Paradise, which contains the sense of taste and pleasure more than that
of nutrition.
24That is, `It will not be the kind of wine that is
extracted from rotten fruit and corn in the world, but it will flow naturally
from fountains like canals. In Surah Muhammad, the same thing has been described
more clearly, thus: ........and canals will be flowing in it of wine which will
be delightful for the drinkers." (v. 15)
25Here the word ka `s (cup)
only has been used and there is no mention of the wine. But in Arabic the use of
ka's always implies wine. The cup which contains milk or water, instead of wine,
or is empty, is not called ka's. The word ka's is used for a cup only when it
contains wine.
26Here it has not been mentioned as to who will take
these cups of wine round to the dwellers of Paradise. This has been stated at
other places: `And there will go round to them young boys, exclusively appointed
for their service, who will be as lovely as well-guarded pearls." (At-Tur :24).
`They will be attended by brisk-moving boys who will for ever remain boys. If
you saw them, you would think they were pearls, scattered." (Ad-Dahr: 19). Then,
its further details are found in the traditions related by Hadrat Anas and
Hadrat Samurah bin Jundub from the Holy Prophet, according to which: `The
children of the mushrikin will be attendants of the dwellers of Paradise." (Abu
Da`ud Tayalisi, Tabarani, Bazzar). Though these traditions are weak as regards
their links of transmitters, there are several other Ahadith which mean that
children who died young, before attaining maturity, will go to Paradise. Ahadith
also show that the children whose parents are blessed with Paradise, will live
with them so as to be a comfort of the eyes for them. This leaves behind those
children whose parents will not go to Paradise. Thus, with regard to them, it
seems reasonable that they will be made the attendants of the dwellers of
Paradise. (For a detailed discussion of this, see Fath ul-Bari and 'Umdat
ul-Qari: Kitab ul-Jana'iz, Bab; Maqila fi aulad il -mushrikin; Rasa
'il-o-Masa'il, vol. III, pp. 177-187).
27That is, the wide of Paradise
will be free from both the evils which are found in the wine of the world. The
wine of the world, first of All, afflicts man with its stink; then it embitters
his taste, upsets his stomach, affects his mind and causes giddiness; then it
affects the liver and spoils the health generally. Then, when the intoxication
is gone, it leaves behind other ill-effects on the body. Its other evil is that
man gets drunk with it, talks nonsense and brawls. This is how the wine affects
man's mind and reason. Man suffers both these evil effects of the wine only for
the sake of delight and pleasure. Allah says that the wine of Paradise will
certainly afford and give full pleasure and delight, but it will be free from
the kinds of the evils that go with the worldly wine.
28Probably these
will be the girls who died before attaining the age of discretion in the world,
and whose parents did not deserve to enter Paradise. This can be said on the
basis of analogy that just as the boys similarly placed will be appointed for
the service of the dwellers of Paradise, and they will ever remain hoes, so will
the girls be made the houris and they will ever remain young and beautiful. The
correct knowledge, however, is with Allah.
29"Restraining their looks":
Restraining their looks from everyone except their husbands.
30The words
of the Text actually mean this: "As if they were the hidden or well preserved
eggs." The commentators have given different interpretations of these words, but
the correct commentary is the one which Hadrat Umm Salamah has related from the
Holy Prophet. She says that when she asked the meaning of this verse from the
Holy Prophet, he said: "Their delicacy and elegance and tenderness will be like
the thin skin which is there between the shell of the egg and its fleshy part."
(Ibn Jarir).
31That is, "Were you also one of those credulous people who
put their faith in an irrational and impossible thing like life-after-death ?"
32This shows how powerful will be man's hearing, seeing and speaking
powers in the Hereafter. Sitting in Paradise he bends his head a little and is
able to see a person, who is undergoing torment thousands of miles away in Hell,
without the agency of a television set. Then, they not only just see each other,
but also commune with each other directly without the medium of the telephone or
radio and they speak and hear each other over vast distances.
33The
style clearly shows that while speaking to his friend in Hell, the dweller of
Paradise suddenly starts talking to himself. He speaks these three sentences in
a way as if he found himself in a state much better than that he ever expected
and imagined for himself, and now being beside himself with wonder and joy he is
engaged in a sort of soliloquy. In such a state the speaker does not speak to an
addressee, nor the questions he asks are meant to find out something from
somebody, but in this state the man's own feelings find expression through his
tongue. The dweller of Paradise, while speaking to the dweller of Hell, suddenly
starts feeling how he has been favored by good fortune: now there is neither
death nor any torment: all troubles and distresses have come to an end and he
has been blessed with immortality. Under this very feeling he exclaims: "Well
arc we not to die any other than our first death ? Are we not to be punished?"
34Zaqqum is a tree of the cactus species found in Tihamah. It is bitter
in taste, obnoxious in smell and sheds a milk like juice when cut or broken.
35That is, "On hearing this the disbelievers get a new opportunity to taunt
the Qur'an and mock the Holy Prophet. They ridicule it saying, `Listen another
strange thing: a tree will grow in the blazing fire of Hell'!"
36Nobody
should have the misunderstanding that since no one has seen the head of Satan,
it was no use likening the buds of zaqqum to it. This is, in fact, an
imaginative kind of the simile, and is employed in the literature of every
language. For example, in order to give an idea of the rare beauty of a woman,
it is said she is a fairy, and in order to describe her ugliness, it is said
that she is a hag or a demon. Likewise, a pious-looking person is described as
an angel and a dreadful-looking person as a devil.
37This shows that
when the dwellers of Hell will be in distress due to hunger and thirst, they
will be driven to the side where there would be the zaqqum trees and the springs
of boiling water. When they will have eaten and drunk, they will be brought back
to Hell.
38That is, they never used their own common sense to sec
whether the way their forefathers had been following was right or wrong; they
just blindly adopted the way that they found others following.
39This
theme is related with the preceding sentences. A study of them shows why these
stories are being narrated here.
40This refers to the prayer that the
Prophet Noah had at last made to Allah Almighty, being disappointed with his
people, after having preached the true Faith to them for a very long period of
time, without much success. This prayer has been related in Surah All-Qamar,
thus: "He called out to his Lord, saying: I am overcome: take now Thy
vengeance." (v. 10).
41That is, from the severe distress that was being
caused to him on account of the continuous opposition and antagonism of a wicked
and cruel people. This also contains a subtle allusion that just as the Prophet
Noah and his companions were saved from the great distress, so also shall We
ultimately save the Prophet Muhammad (upon whom be Allah's peace) and his
Companions from the great distress that is being caused to them by the people of
Makkah.
42This can have two meanings:
(1) That the progeny of the
people who were opposing the Prophet Noah was made extinct and the Prophet
Noah's progeny alone was allowed to survive; and
(2) that the whole human
race was made extinct, and only the Prophet Noah's progeny was allowed to
inhabit the earth after that. The commentators generally have adopted this
second meaning, but the words of the Qur'an are not explicit in this regard and
no one knows the reality except Allah.
43That is there is none in the
world today, who would talk coil of the Prophet Noah. After the Flood till today
the world has been praising and speaking well of him for thousands of years.
44"Approached his Lord": Turned to his Lord sincerely and exclusively; "with
a sound heart": with a heart that was free from all kinds of moral evils and
weaknesses of faith, free from every trace of unbelief and shirk, doubt and
suspicion, from every feeling of disobedience and rebellion, from every
crookedness, confusion and complexity, and free from every evil inclination and
desire, and a heart that neither cherished any malice and jealousy and ill-will
against anyone, nor had any evil intention.
45For further details of
this story of the Prophet Abraham, please see Surah Al-An'am: 72-90; Maryam:
41-60; AI-Anbiya: 51-75; Ash-Shu'ara; 69-89; Al-'Ankabut: 16-17, and the E.N's
thereof.
46That is, "Why have you formed such a wrong view of Allah? Do
you think that the gods that you have yourselves carved out from wood and stone
can be like Him, or can be His associates in his attributes and rights? And are
you involved in the misunderstanding that you will somehow manage to escape His
punishment after you have indulged in such blasphemy ?
47The reference is
to a particular incident the details of which have been given in Surah
Al-Anbiya': 71-73 and Al-`Ankabut: 16-27 above.
48Ibn Abi Hatim has
cited a saying of the famous commentator Qatadah, an immediate follower of the
Companions, to the effect that the Arabic idiomatic expression, cast a glance at
the stars," means that he pondered deeply, or that he started thinking
seriously. 'Allama Ibn Kathir has preferred this same view, and this is also
supported by the common observation: when a person is confronted by a problem
that needs serious consideration, he looks upward or to the sky for a while, and
then makes a reply, after due consideration.
49This is one of those
three things concerning which it is said that the Prophet Abraham had told three
lies in his life, whereas it should be ascertained before declaring it a lie, or
anything contrary to fact, whether the Prophet Abraham at that time was not
suffering from any illness, and therefore, he had trade this excuse only as a
pretense. If there is no proof, there is no reason why it should be regarded as
a lie. For a detailed discussion, please refer to E.N. 60 of Surah Al-Anbiya`
and Rasa 'il-o-Masa'il, vol. II, pp. 35 to 39.
50This sentence by itself
shows the real state of the affairs. It appears that the people might be going
to sane fair of theirs. The family of the Prophet Abraham might have asked him
also to accompany them. He might have excused himself, saying that he was
indisposed, and therefore, could not go. Had it been something contrary to fact,
the people of the house would have said: "You look perfectly normal: you are
making a false excuse. But when they accepted his excuse and left him behind, it
clearly shows that the Prophet Abraham must at that time be suffering from cough
and cold or sane other such visible illness on account of which the people of
the house agreed to leave him behind.
51This shows that there were
different kinds of food placed before the idols in the temple.
52Here
the story has been told in brief. According to the details given in Surah
Al-Anbiya`, when they returned and found all their idols broken to pieces in the
temple, they started making investigations. Some people said that a young man,
called Abraham, had been talking such and such things against idol-worship. At
this the multitude demanded that he should be immediately seized and brought
before them. Therefore, a group of the people went running to him and brought
him before the multitude.
53The words in Surah Al-Anbiya`: 69 are to the
effect: "We commanded: O fire, be cool and become safe for Abraham," and in
Surah AI'Ankbut: 24, it has been said: "Then Allah saved him from the fire."
This proves that those people had actually thrown the Prophet Abraham into the
fire, and then Allah had rescued him from it safe and sound. The words of the
verse, "They had designed a plan against him, but We defeated them in their
plan," cannot be taken to mean that they had only intended to throw the Prophet
Abraham into the fire but could not carry their plan into effect; but when these
words are read with the verses cited above, the meaning becomes plain that they
had wanted to kill him by casting him into the fire but could not do so, and the
Prophet Abraham's miraculous escape proved his superiority and the polytheists
were humbled by Allah. The real object of relating this incident is to warn the
people of the Quraish to this effect: "The way that you have adopted is not the
way of the Prophet Abraham, whose descendants you claim yourselves to be, but
his way is the one being presented by the Prophet Muhammad (upon whom be Allah's
peace and blessings). Now, if you plot against him in order to defeat him and
frustrate his mission, as the people of the Prophet Abraham had done against
him, you alone will be defeated in the end, because you cannot defeat Muhammad
(upon whom be Allah's peace).
54The Prophet Abraham said these words on
his departure after he had been delivered safe from the fire and had decided to
leave the country.
55It mean: "I am leaving my home and country for the
sake of Allah, for my people have turned hostile to me only because of my
turning to Him exclusively; otherwise there was no worldly dispute between them
and me because of which I might have had to Leave my country. Moreover. I have
no place of refuge in the world, to which I may turn. I am leaving my home with
full faith and trust only in Allah: I shall go wherever He leads me. "
56This prayer by itself shows that the Prophet Abraham at that time was
childless. From the details given at other places in the Qur'an, it becomes
clear that he had left his country with only one wife and one nephew (the
Prophet Lot). Therefore, he naturally desired that Allah should bless him with a
righteous child, who could be a source of comfort and consolation for him in a
foreign land.
57From this one should not understand that this good news
was given him immediately following his prayer. In the Qur'an itself, at another
place, this saying of the Prophet Abraham has been related: "All praise be to
Allah Who has given me sons like Ishmael and Isaac in my old age." (Ibrahim:
39). This proves that there was an interval of many years between the prayer and
this good news. The Bible says that at the birth of the Prophet Ishmael, the
Prophet Abraham was 86 years old (Gen. 16: 16) and at the birth of the Prophet
Isaac a hundred years. (Gen. 21: 5).
58One should note that the Prophet
Abraham had dreamed that he was sacrificing his son and not that he had
sacrificed him. Although at that time he understood the dream to mean that he
should sacrifice his son and on that very basis, he became ready to sacrifice
him, with a cool mind, yet the fine point that Allah had in view in making him
see the dream has been explained by Himself in verse 105 below.
59The
object of asking this of the son was not that he would carry out Allah's Command
only if he agreed, otherwise not, but the Prophet Abraham, in fact, wanted to
find out how righteous, in actual reality, was his child for whom he had prayed
to Allah. If the son himself was found to be ready to lay down his life for the
sake of Allah's approval and pleasure, it would mean that the prayer had been
fully granted, and the son was not his offspring in the natural way only but was
morally and spiritually also a true son.
60The words clearly tell that
the son had not taken the dream of his Prophet father to be a mere dream but a
Command from Allah. Had it not been a Command actually, it was necessary that
Allah should have explicitly or implicitly stated that the son of Abraham had
mistaken it for a command. But the whole context is without any such allusion.
On this very basis, there is the Islamic belief that the dream of the Prophets
is never a mere dream it is also a kind of Revelation. Obviously, if a thing,
which could become such a fundamental principle in the Divine Shari'ah, had not
been based on reality, but had been a mere misunderstanding, it was not possible
that Allah should not have refuted it. It is impossible for the one who believes
the Qur'an to be Allah's Word, to accept That such an error and omission could
emanate from Allah also.
61That is, "The Prophet Abraham did not make
his son lit flat on his back but made him lie prostrate lest while slaughtering
him the sight of his face should arouse compassion and lout and make him shaky.
Therefore, he wanted to use the knife from under the throat" .
62One
section of the grammarians says that here "and" has been use to mean "then";
thus, the sentence would be: "When the two had submitted themselves (to Allah)
and Abraham had flung his son down on his brow, then We called out. . . " But
another section of them says that here the answer to the word "when" has been
omitted and left for the listener to fill; for it was better w leave such an
indescribable thing to the imagination instead of expressing it in words. When
Allah might have seen that the old father who had got a son after long earnest
prayers, has become ready to sacrifice him only for His pleasure and approval;
and the son also had became ready to get slaughtered, His infinite Mercy might
have been aroused at the sight, and the Master might have felt great love for
the father and son. All this can only be imagined. No words would ever describe
the scene adequately.
63That is, "We did not make you see in the dream
that you had actually slaughtered your son and he had died, but that you were
slaughtering him. That Vision you have fulfilled. Now, it is not Our will to
take the life of your child: the actual object of the vision has been fulfilled
by your submission and preparation to sacrifice him for Our sake."
64That is, "We do not subject the people who adopt the righteous way to trials
in order to involve them in trouble and distress and affliction just for the
sake of it, but these trials are meant to bring out their excellencies and to
exalt them to high ranks, and then We deliver them also safe and sound from the
dilemma in which We place them for the sake of the trial. Thus, your willingness
and preparation to sacrifice yow son is enough to entitle you to be exalted to
the rank that could be attained only by the one who would actually have
slaughtered his son for Our approval and pleasure. Thus, We have saved the life
of yow child as well as exalted you to this high rank. "
65That is, "The
object was not to get yow son slaughtered through you but to test you to see
that you did not hold anything of the world dearer than Us.
66"A great
sacrifice" : A ram, as mentioned in the Bible and the Islamic traditions, that
Allah's angel presented at the time before the Prophet Abraham, so that he
should sacrifice it instead of his son. This has been called "a great sacrifice"
because it was to serve as a ransom from a faithful servant like Abraham for a
patient and obedient son like Ishmael, and Allah made it a means of fulfilling
the intention of an unprecedented sacrifice. Another reason for calling it "a
great" sacrifice is that Allah made it a tradition till the Day of Resurrection
that all the believers should offer animal sacrifice on the same date in the
entire world so as to keep fresh the memory of the great and unique event
signifying faithfulness and devotion."
67Here, the question arises: Who
was the son whom the Prophet Abraham had got ready to offer as a sacrifice, and
who had willingly offered himself to be slaughtered as a sacrifice? The first
answer to this question is given by the Bible; and it is this:
"And it
came to pass after these things, that God did tempt Abraham, and said unto him,
Abraham: . . . Take now thy son thine only son Isaac, whom thou lovest, and get
thee into the land of Moriah; and offer him there for a burnt offering upon one
of the mountains which I will tell thee of." (Gen. 22: 1-2).
In this
statement, on the one hand, it is being said that Allah had asked for the
offering of the Prophet Isaac, and on the other, that he was Abraham's only son,
whereas the Bible itself, at other places, conclusively states that the Prophet
Isaac was. not the only son of the Prophet Abraham.Consider the following
statements of the Bible:
"Now Sarai, Abram's wife bore him no children:
and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto
Abraham, Behold now, the Lord hath restrained me from bearing: I pray thee, go
in unto my maid; it may be that I may obtain children by her. And Abraham
hearkened to the voice of Sarai. And Sarai Abraham's wife took Hagar her maid
the Egyptian, after Abraham had dwelt ten years in the land of Canaan, and gave
her husband Abram to be his wife. And he went in unto Hagar, and she conceived."
(Gen .16: 1-4)
"And the angel of the Lord said unto her, Behold thou art
with child, and shalt bear a son, and shalt call his name Ishmael." (16: 11)
"And Abraham was fourscore and six years old, when Hagar bore Ishmael to
Abraham." (16: 16).
"And God said unto Abraham, `As for Sarai thy wife,
..... I will bless her and give thee a son also of her: . . . . . and thou shalt
call his name Isaac . . .. . . which Sarah shall bear unto thee at this set time
in the next year And Abraham took Ishmael his son and ......every male among the
men of Abraham's house; and . .. . . circumcised the flesh of their foreskin in
the selfsame day, as God had said unto him. And Abraham was ninety years old and
nine, when he was circumcised in the flesh of his foreskin. And Ishmael his son
was thirteen years old, when he was circumcised in the flesh of his foreskin. "
(Gen. 17: 15-25).
"And Abraham was an hundred years old, when his son
Isaac was born unto him. " (Gen. 21: 5).
This brings out the
contradictions of the Bible. It is evident that for 14 years the Prophet Ishmael
was the only son of the Prophet Abraham. Now if the offering had been asked of
the only son, it was not of Isaac but of Ishmael, for he alone was the only son;
and if the offering of Isaac had been asked, it would be wrong to say that the
offering of the only son had been asked.
Now let us consider the Islamic
traditions, and they contain great differences. According to traditions cited by
the commentators from the Companions and their immediate followers, one group of
them is of the opinion that the son was the Prophet Isaac, and this group
contains the following names:
Hadrat `Umar, `Hadrat `Ali, `Hadrat
`Abdullah bin Mas'ud, Hadrat `Abbas bin `Abdul Muttalib, Hadrat `Abdullah bin
`Abbas, Hadrat Abu Hurairah, Qatadah, `Ikrimah, Hasan Basri, Said bin Jubair,
Mujahid, Sha`bi, Masruq, Makhul, Zuhri, `Ata, Muqatil, Suddi, Ka'b Ahbar, Zaid
bin Aslam, and others.
The other group says that it was the Prophet
Ishmael, and this group contains the names of the following authorities:
Hadrat Abu Bakr, Hadrat 'Ali, Hadrat `Abdullah bin `Umar, Hadrat 'Abdullah bin
'Abbas, Hadrat Abu Hurairah, Hadrat Mu'awiyah, `Ikrimah, Mujahid, Yusuf bin
Mahran, Hasan Basri, Muhammad bin Ka`b al-Qurzi, Sha`bi, Said bin al-Musayyab,
Dahhak, Muhammad bin 'Ali bin Husain (Muhammad alBaqir), Rabi` bin Anas, Ahmed
bin Hanbal, and others.
When compared, the two lists will be seen to
contain several common names: this is due to the reason that from the same
person two different views have been reported. For example, from Hadrat
'Abdullah bin `Abbas, `Ikrimiah has related the saying that the son was the
Prophet Isaac, but from him again `Ata' bin Abi Rabah relates: "The Jews claim
that it was Isaac, but the Jews tell a tie. " Likewise. from Hadrat Hasan Basri,
one tradition is to the effect that the Prophet Isaac was the son meant to be
made the offering, but `Umar bin `Ubaid says that Hasan Basri had no doubt
regarding that the son whom the Prophet Abraham had been commanded to offer as a
sacrifice was the Prophet Ishmael (peace be upon him).
This diversity of
tradition has resulted in the diversity of opinion among the scholars of Islam.
Some of them e.g. Ibn Jarir and Qadi `Iyad, have expressed the firm opinion that
the son was the Prophet Isaac. Others, like Ibn Kathir have given the verdict
that it were the Prophet Ishmael. There ware others who are un-certain and
wavering, e.g. Jalaluddin Suyuti. However, a deep inquiry into the question
establishes the fact that the son intended to be offered as a sacrifice was the
Prophet Ishmael. The following are the arguments:
(1) As stated by the
Qur'an above, at the time of his emigration from the country, the Prophet
Abraham had prayed for a righteous son and in answer to it, Allah had given him
the good news of a clement boy. The context shows that this prayer was made at a
time when he was childless, and the boy whose good news was given was his
first-born child. Then, this also becomes obvious froth the Qur'anic story that
when the child grew up to boyhood, he was inspired to offer him as an offering.
Now, it is established beyond any doubt that the Prophet Abraham's first-born
son was the Prophet Ishmael and not the Prophet Isaac. The Qur'an itself has
stated the order between the two sons, thus: "All praise be to Allah Who has
given me sons like Ishmael and Isaac in my old age." (Ibrahim: 39).
(2)
The words used in the Qur'an with regard to the Prophet Isaac while giving the
good news of his birth are: "And they gave him the good news of the birth of a
son, possessing knowledge, ('alim). " (AdhDhariyat: 28 "Do not be afraid: we
give you the good news of a son, possessing knowledge." (AI-Hijr: 53). But the
son, the good news of whose birth has been given here; has been called a clement
(halim) son. This shows that the two sons had distinctive qualities, and the
offering had been asked of the clement son and not of the son possessing
knowledge.
(3) Along with giving the good news of the birth of the
Prophet Isaac in the Qur'an, the good news of the birth of a grandson like Jacob
was also given: 'Then We gave her the good news of Isaac, and after Isaac of
Jacob." (Hud: 71). Now obviously, if about the son along with the news of whose
birth the news of a worthy son to be born to him had also been given, the
Prophet Abraham was shown a vision that he was sacrificing him, he would never
have understood that he was being inspired to offer that very son as an
offering. 'Allama Ibn Jarir contends that the Prophet Abraham might have been
shown this vision at a time when Jacob had already been born to the Prophet
Isaac. But this is, in. fact, a very weak reply to the argument. The Qur'an
says: 'When the boy became able to work with his father," then he was shown the
vision Anyone who reads these words with an unbiased mind will have the image of
an 8 to 10 years lad beforc him. No one can imagine that these words had been
used about a young man having children.
(4) Allah, at the end of the
story, says: "We gave him the good news of Isaac, a Prophet among the
righteous." This clearly shows that it was not the same son, whom he had been
inspired to offer as a sacrifice; but before this the good news of some other
son had been given; then when he grew up and became able to work with his
father, it was commanded to sacrifice him. Afterwards, when the Prophet Abraham
came through this test successfully, he was given the good news of the birth of
another son, the Prophet Isaac (may peace be upon him). This order of the events
conclusively proves that the son whom the Prophet Abraham had been commanded to
sacrifice was not Isaac but another son who had been born several years beforc
him, 'Allama Ibn Jarir rejects this express argument, saying that in the
beginning only the good news of the birth of the Prophet Isaac had been given.
Then, when he became ready to be scarificed for the sake of Allah's approval and
pleasure, it was rewarded in the form of the good news of his Prophethood. But
this reply to the argument is weaker still. If it had really been so, Allah
would not have said: ¦We gave him the good news of Isaac, a Prophet among the
righteous," but "We gave him the good news that this same son of yours would be
a Prophet among the righteous."
(5) Authentic traditions confirm that the
horns of the ram which was slaughtered as a ransom for the Prophet Ishmael
remained preserved in the Holy Ka'bah till the time of Hadrat 'Abdullah bin
Zubair. Afterwards when Hajjaj bin Yusuf besieged Ibn Zubair in the Ka'bah and
demolished the Kab'bah, the horns also were destroyed. Both Ibn 'Abbas and 'Amir
Sha'bi; testify that they had seen the horns in the Ka'bah. (Ibn Kathir). This
is a proof of the fact that the event of the sacrifice had taken place in Makkah
and not in Syria, and concerned the Prophet Ishmael. That is why a relic of it
had been preserved in the Holy Ka'bah built by the Prophets Abraham and Ishmael.
(6) The Arab traditions confirmed that this event of the sacrifice had taken
place in Mina (near Makkah), and it was not only a tradition but practically
also it had been a part of the Hajj rites for centuries. Even until the time of
the Holy Prophet people used to offer the animal sacrifice in Mina at the place
where the Prophet Abraham had offered the sacrifice. Afterwards when the Holy
Prophet was raised as a Prophet, he also maintained and continued the same
tradition; so that even till today sacrifices are offered in Mina on the 10th of
Dhil-Hajj. This continual practice of 4,500 years or so is an undeniable proof
of the fact that the heirs to the tradition of sacrifice made by the Prophet
Abraham have been the descendants of the Prophet Ishmael and not of the Prophet
Isaac. There has never been any such tradition among the descendants of the
Prophet Isaac according to which the whole community might have offered the
sacrifice at one and the same time and regarded it as a continuation of the
sacrifice made by the Prophet Abraham.
In the face of such arguments it
appears strange how the idea of the Prophet Isaac's being the son offered as the
sacrifice spread among the Muslim community itself. If the Jews might have tried
to attribute the honor to their ancestor, the Prophet Isaac, by depriving the
Prophet Ishmael of it, it would be understandable.
But the question is:
How did a large number of the Muslims come to accept this wrong notion? A very
satisfactory answer to this question has been given by 'Allama Ibn Kathir in his
commentary. He says: "The reality is known to Allah alone but it appears that
all the sayings (in which the Prophet Isaac has been mentioned as the son
offered as a sacrifice) are related from Ka`b Ahbar. This man, when he became a
Muslim in the time of Hadrat 'Umar, used to relate before him the contents of
the ancient Jewish and Christian scriptures, and Hadrat 'Umar would hear them.
On this basis, the other people also began to listen to him, and started
relating every mixture of the truth and falsehood that they heard from him,
whereas this Ummah did not stand in need of anything whatever from the store of
his knowledge and information.'
This thing is further explained by a
tradition from Muhammad bin Ka'b al-Kurzi He says that once during his presence
the question whether the son offered as a sacrifice was the Prophet Isaac or the
Prophet Ishmael arose before Hadrat 'Umar bin 'Abdul `Aziz. Among them at that
time was a person who had been a Jewish scholar but had become a sincere Muslim
afterwards. He said, "O Commander of the Faithful! By God it was Ishmael, and
the Jews know it, but claim on account of their jealousy of the Arabs that it
was the Prophet Isaac." (Ibn Jarir). When the two things are put side by side,
it becomes evident that actually it was the Jewish propaganda that spread among
the Muslims who have always been unbiased in scholastic literary matters, a
large number of them accepted the statements of the Jews as a historic truth,
which they presented as historical traditions with reference to the ancient
scriptures, and did not realize that these were based on prejudice instead of
knowledge.
68This sentence throws light on the real object for which
this event of the Prophet Abraham's sacrifice has been related here. From the
race of his two sons arose two great nations in the world. First, the children
of Israel, from whose house two major religions (Judaism and Christianity)
emerged, which dominated and won over large human populations. Second, the
children of Ishmael, who were the religious leaders and guides of All the Arabs
at the time of the revelation of the Qur'an, and the tribe of Quraish of Makkah
at that time held the most important position among them. Whatever eminence
these two branches of the offspring of the Prophet Abraham attained became
possible only on account of their connection and relation with the Prophet
Abraham and his two illustrious sons; otherwise, God alone knows how many such
families have arisen in the world and been assigned to oblivion. Now, Allah
relates the most glorious event of the history of this family and makes both its
branches realize that whatever honor and eminence they have attained in the
world, has been due actually to the great traditions of God-worship and
sincerity and obedience, which were set by their ancestors, the Prophets Abraham
and Ishmael and Isaac (may peace be upon them all). He tells them: `The great
blessings which We bestowed on them, were not bestowed arbitrarily and
haphazardly: We did not just pick out a person and his two sons blindly and
blessed them, but they gave definite proofs of their loyalty and faithfulness to
their real Master and then became deserving of His favors. Now, you cannot
become entitled to those favors merely on the basis of your pride of descent,
for We shall see who among you is righteous and who is wicked and then deal with
him accordingly."
69"A great distress": the distress in which they were
involved at the hands of Pharaoh and his people.
70The Prophet Elias was
from among the Israelite Prophets. He has been mentioned only twice in the
Qur'an, here and in Surah AI-An'am: 85. The present-day scholars have determined
his period between 875 and 850 B.C. He was an inhabitant of Gilead, which in
ancient days was the territory now under the northern districts of the modern
state of Jordan, to the south of the River Yarmuk. In the Bible he has been
mentioned as Elijah the Tishbite. Here is briefly his life story:
After
the death of the Prophet Solomon the Israelite kingdom was broken up into two
parts due mainly to the unworthiness of his son, Rehoboam. One part which
consisted of Jerusalem and southern Palestine remained with the descendants of
the Prophet David, while in the second, which comprised northern Palestine, an
independent state by the name of Israel was established with Samaria as its
capital. Although conditions in both the states were very bad, the state of
Israel, from the very beginning, followed the path of depravity due to which the
evils of polytheism and idol-worship and tyranny and wickedness went on
increasing and multiplying in it endlessly; so much so that when Ahab, the king
of Israel, married Jezebel, the daughter of the king of Sidon (Lebanon), the
mischief reached its extremity. Under the influence of this polytheistic
princess Ahab himself became a polytheist. He built a temple and altar to Baal
in Samaria, tried his very best to introduce and popularize Baal-worship instead
of the worship of One God. and consequently, offerings began to be made publicly
in the name of Baal in the Israelite towns and cities.
This was the time
when the Prophet Elijah (peace be upon him) appeared on the scene. He came from
Gilead and gave Ahab a notice that in consequence of his sins, the land of
Israel would go without rain, even without the dew. This word of the Prophet of
Allah proved to be literally true and there fell no rain in Israel for thee and
a half years. At last, Ahab came to his senses and he got the Prophet Elijah
searched out But Elijah, before praying for the rain, thought it necessary to
snake the distinction between Allah, Lord of the worlds, and Baal plain before
the people of Israel. For this purpose, he commanded that the priests of Baal
would make an offering in the name of their deity, and he also would make an
offering in the name of Allah, Lord of the worlds, in front of the assembled
people. Then the one whose offering would be consumed by a fire from heaven,
without the agency of the human hand, the truth of his deity would be
established beyond doubt. Ahab accepted this proposal. Thus, 850 of the priests
of Baal assembled on Mt. Carmel to answer the challenge given by the Prophet
Elijah. In this encounter the Ba'al worshipers were defeated, and the Prophet
Elijah proved that Baal was 'a false god, and the real God is the One God alone
who had appointed him as His Prophet. After this, Elijah got the priests of Baal
slaughtered in front of the same assembly of the people; then he prayed for the
rain, and his prayer was immediately answered and the whole land of Israel was
saturated with water
But, despite these miracles, Ahab could not shake
off the influence of his polytheistic wife. Jezebel turned hostile to the
Prophet Elijah and she hoped that he would be put to death just as the Baal
worshipers had been put to death. Under the circumstances the Prophet Elijah was
compelled to leave the country and he remained lodged in a cave at the foot of
Mt. Sinai for several years. The lamentation that he made to Allah, on this
occasion, has been related in the Bible, in these words:
'The children of
Israel have forsaken thy covenant, thrown down thine altars, and slain thy
prophets with the sword; and I, even I only, am left; and they seek my life, to
take it away." (I Kings, 19: 10).
About the same time Jehoram, the ruler
of the Jewish state of Jerusalem, married the daughter of Ahab, the king of
Israel, and under her polytheistic influence the same evils that had spread in
Israel also began to spread in Judah. The Prophet Elijah carried out his
prophetic duty again and wrote a letter to Jehoram, the following words of which
have been reported in the Bible:
"Thus saith the Lord God of David thy
father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor
in the ways of Asa king of Judah. But hast walked in the way of the kings of
Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring,
like to the whoredoms of the house of Ahab, and also hast slain thy brethren of
thy father's house, which were better than thyself: Behold,with a great plague
will the Lord smite thy people, and thy children, and thy wives, and all thy
goods: And thou shalt have great sickness by disease of thy bowels, until thy
bowels fall out by reason of the sickness day by day." (2 Chronicles, 21:
12-15).
Whatever the Prophet Elijah had prophesied in this letter proved
true. First, the kingdom of Jehoram was destroyed by the external invaders, and
the enemies even carried away his wives, then he himself died of the disease of
the bowels.
A few years later the Prophet Elijah again went to Israel and
constantly tried hard to bring Ahab, and after him his son, Ahaziah, to the
right path, but the evil that had taken root in the house of the royal family of
Samaria could not be eradicated. At last, due to the curse of the Prophet the
family of Ahab met its doom, and then Allah recalled his Prophet from the world.
For details, see the following books of the Bible: I Kings, chs., 17, 18,
19, 21; 2 Kings, chs.; 1, 2; 2 Chronicles, ch. 21.
71Lexically, ba'al
means master, chief and possessor. This word was also used for husband, and has
been used in this sense at several places in the Qur'an itself, e.g. in Surah
AI-Baqarah: 228, An-Nisa': 127, Hud: 72 and An-Nur: 31. However; in the ancient
times the Semetic nations used it in the meaning of deity or lord; they had even
given the name of Baal to a special god. The chief male god of the Phoenicians,
in particular, was Baal and their chief goddess was Ashtoreth, his wife. The
scholars differ as to whether Baal meant the sun or Jupiter, and Ashtoreth the
moon or Venus. In any case, historically it is certain that Baal worship was
prevalent from Babylon to Egypt throughout the Middle East, and the polytheistic
communities of the Lebanon and Syria and Palestine, in particular, had become
its devotees. When the Israelites settled in Palestine and Jordan after they
came out from Egypt, they started contracting marriage and other social
relations with the polytheistic nations round about them, in violation of the
strict prohibitive injunctions of the Torah, the disease of idol-worship began
to spread among them, too. According to the Bible, this moral and religious
decline had started appearing among the Israelites soon after the death of
Joshua, son of Nun, who was the first caliph of the Prophet Moses:
'And
the children of Israel did evil in the sight of the Lord, and served Baalim
...... And they forsook the Lord, and served Baal and Ashtoreth." (Judges, 2:
11-13).
And the children of Israel dwelt among the Canaanites, Hittites,
and Amorites, and Perizzites and Hivites, and Jebusites. And they took their
daughters to be their wives, and gave their daughters to their sons, and served
their gods.' (Judges, 3: 5-6).
At that time worship of Baal had so deeply
affected the Israelites that, according to the Bible, in one of their
habitations a public altar had been built at which offerings were made to Baal.
A God-worshiping Israelite could not bear the sight; so he pulled down the altar
one night. Next morning a great multitude of the people gathered together and
demanded that the man who had cast down the altar he put to death. (Judges,
6:25-32). This evil, at last, was put to an end by . Samuel, Saul and the
Prophets David and Solomon (peace be upon them); they not only reformed the
Israelites generally but also eradicated polytheism and idol worship from their
kingdom. But after the death of the Prophet Solomon the mischief was again
revived and the Israelite state of northern Palestine was swept away in the Hood
of Baal-worship.
72That is "Only those people will be made an exception
from the punishment, who did not belie the Prophet Elijah, and whom Allah chose
from among the nation for His worship. "
73The treatment that the
Israelites meted out to the Prophet Elijah in his life has been referred to
above, but after his death they became so enamored of him that they held him in
the highest esteem and reverence after the Prophet Moses. They formed the belief
that Elijah (peace be upon him) had been taken up alive into heaven by a
whirlwind (2 Kings, ch. 2), and that he will come back to the world again. Thus,
in Malachi (O.T.) it is written:
"Behold, I will send you Elijah the
Prophet before the coming of the great and dreadful day of the Lord." (4: 5).
At the tune the Prophets John and Jesus (peace be upon them) appeared, the
Jews were awaiting the advent of these three men: the Prophet Elias, the Christ
and "that Prophet" (i.e. the Holy Prophet Muhammad). When the ministry of the
Prophet John began and he slatted baptizing the people, the Jews sent priests to
him to ask, "Are you the Christ ?" And he said that he was not the Christ. Then
they asked, "Are you Elias?" And he answered that he was not Elias; then they
asked, "Are you 'that Prophet'?" And he answered that he was not "that Prophet"
either. Thereupon they said, "If you are neither the Christ, nor Elias, nor that
Prophet, why do you then baptize ?" (John, 1: 19-26). Afterwards when the name
of the Prophet Jesus spread among the people, the Jews thought that perhaps the
Prophet Elias had come. (Mark, 6: 14-15). Even among the disciples of Jesus
themselves the idea was common that Elias the Prophet would come, but Jesus
removed their misunderstanding, saying, 'Elias is come already, and they knew
him not, but have done unto him whatever they listed." Then the disciples
understood that he spoke to them of John the Baptist and not of Elias who had
appeared tight hundred years earlier. (Matthew. 11: 14; and 17: 10-131.)
74The words in the original are: Salam-un 'ala El-ya-sin. Some commentators
say that EI ya-sin is the other name of the Prophet Elias, just as Abraham is
the other name of the Prophet Ibrahim; some others say that different versions
of the Hebrew names were prevalent among the Arabs, e.g. one and the same angel
was called Michal and Micha'il and Micha'in. The same has been the case with the
name of the Prophet Elias also. In the Qur'an itself the same mountain has been
called Tur Sina' and Tur Sinin.
75This implies the wife of the Prophet
Lot, who did not migrate with her illustrious husband, but remained behind with
her people and was punished.
76The reference is to the mined habitations
of the people of Lot by which the Quraishite merchants passed day and night
during their trade journeys to Syria and Palestine.
77This is the third
place where the Prophet Jonah (peace be upon him) has been mentioned in the
Qur'an. Before this he has already been mentioned in Surah Yunus and Surah
Al-Anbiya`. (For reference, please see yunus: 98 and AI-Anbiya`: 87-88 and the
E.N.'s thereof).
78The word ebaqe in Arabic is used for the flight and
escape of a slave from his master's house.
79This is what one
understands from a study of these sentences:
(1) The vessel which the
Prophet Jonah boarded was already overloaded.
(2) Lots were drawn in the
vessel probably at a time when during the voyage it was felt that the lives of
the passengers had been endangered due to the overloading; therefore, lots were
cast to pick oat a person to be thrown overboard.
(3) The lot fell on the
Prophet Jonah, and so he was thrown into the sea. and a fish swallowed him.
(4) The Prophet Jonah was so afflicted because he had fled and abandoned the
place of his mission without the permission of his Master (Allah Almighty). This
meaning is confirmed by the word abaqa as has been explained in E.N. 78 above,
and also by the word mulim. Mulim IS a blameworthy person, who becomes worthy of
blame by himself because of his sin and error, whether somebody else blames him
for it or not. (Ibn Jarir).
80It has two meanings and both are implied:
(1) That the Prophet Jonah was not of the people who are heedless of God, but
was of those who glorify and adore Allah constantly and perpetually; and (2)
that when he went inside the fish, he turned to Allah alone and glorified Him.
In Surah AI-Anbiya' it has been said: He invoked Us from the depths of the
darkness, saying: `There is no god but You: Glory be to You: I am indeed
blameworthy. " (v. 87).
81This does not mean that the fish would have
lived till Resurrection and the Prophet Jonah would have remained alive in its
belly till then, but that the fish's belly would have become his grave till
Resurrection. The famous commentator Qatadah has given this same meaning of this
verse. (Ibn Jarir).
82That is, "When the Prophet Jonah confessed his
fault, and began to glorify Allah like a true and sincere believer, the fish
spat him up on the beach by Allah's Command. The beach was a bare plain, without
any vegetation on it, or anything to provide him shade, or any means of food." .
Here, the rationalists have been heard expressing the misgiving that it is
impossible for a man to come out alive from the belly of a fish. But, towards
the end of the last century, an event took place near the sea-shores of England
(the center of this so-called rationalism), which belies this claim. In August,
1891, some fishermen went to the high sea to hunt whales in a ship called Star
of the East. There they injured a great fish which was 20 feet long, 5 feet wide
and weighed a hundred tons, but during the struggle the fish swallowed a
fisherman, James Bartley, in front of the very eyes of his companions. Next day
the same fish was found dead on the sea. The fishermen hauled it up on board and
when they cut open its belly, James Bartley came out alive. He had remained in
the fish's belly for full 60 hours. (Urdu Digest, February, 1964). Obviously,
when such a thing is possible in normal circumstances naturally, wiry should it
be impossible under abnormal conditions as a miracle of God?
83The
Arabic word yaqtin applies to a tree which does not stand on a stem but grows
and spreads like a creeper, e.g. a pumpkin, cucumber, water-melon, etc. In any
case, a creeper was produced miraculously, so that its leaves should provide
shade to the Prophet Jonah and its fruit should serve him both as food and as
shade.
84The mention of "a hundred thousand people or more" does not
mean that Allah had any doubt about their number, but it means that a casual
observer would have estimated the population to be more than a hundred thousand
people in any case. Probably it was the same place which the Prophet Jonah had
left and fled. After his departure when the people of the place saw the scourge
approaching they believed, but this was only a kind of repentance which was
accepted and the scourge averted. Now, the Prophet Jonah was again sent .to them
so drat the people should believe in him as a Prophet and become Muslims
formally. To understand this, one should keep in view verse 98 of Surah Yunus.
85Some people have taken exception to what we have written concerning
this story of the Prophet Jonah in our commentary of Surahs Yunus and
AI-Anbiya'. It would therefore be proper that we should reproduce here the
explanations given by the other commentators in this regard.
The famous
commentator Qatadah in his commentary of verse 98 of Surah Yunus says: There has
been no habitation which disbelieved and might have believed after the arrival
of the scourge, and then might have been left unpunished. The only exception
were the people of the Prophet Jonah. When they searched for their Prophet and
did not find him, and felt that the scourge had approached near at hand, Allah
put repentance in their hearts. " (Ibn Kathir, vol. II, p. 433).
Commenting on the same verse 'Allama Alusi; says: "The Prophet Jonah (peace be
upon him) had been sent to the people of Nineveh in the land of Mosul. They were
polytheistic people. The Prophet Jonah invited them to believe in Allah, the
One, and to give up idol-worship. They refused to believe and belied him. Jonah
gave them the news that they would be visited by a scourge after three days and
he left the place at midnight before the expiry of the three days. Then, in the
day time when the scourge approached...... and the people realized that they
would all perish, they began to search for the Prophet but did not find him. At
last, they took their families and their cattle and came out in the desert and
expressed belief and repentance.......So, Allah showed them mercy and accepted
their prayer. " (Ruh al-Ma ani, vol. XI, p. 170).
Commenting on v. 87 of
Surah Al-Anbiya', `Allama Alusi writes: "The Prophet Jonah's forsaking his
people in anger was an act of migration, but he had not been commanded to do
so." (Ruh al-Ma'ani, vol. XVII, p. 77). Then he explains the meaning of the
sentence, "Inna kun-tu min-az-zalimin ", of Jonah's prayer, thus:`That is, I was
blameworthy in that I hastened to migrate, against The way of the Prophets,
before receiving the command for it. " This was, in fact, a confession of his
sin and expression of repentance so that Allah might remove his affliction. (Ruh
al-Ma'ani, vol. :XVII, p. 78).
Maulana Ashraf `Ali Thanwi's note on this
verse is: "He became angry with his people when they did not believe, and
forsook them, and did not return to them of his own accord when the scourge had
been averted, and did not await Our Command for the migration." (Bayan
al-QurÆan).
Maulana Shabbir Ahmad 'Uthmani writes in his note on this
verse: "Vexed at the misconduct of his people he left the city in anger, did not
await the Divine Command and threatened the people that they would be visited by
a torment after three days......lnni kun-tu min az-Zalimin: He confessed his
error that he had made haste and left the habitation without awaiting Allah's
Command.,
"Explaining these verses of Surah Saaffat, Imam Razi writes:
"The Prophet Jonah's fault was that when Allah threatened to destroy the people
who had belied him, he thought that the scourge would inevitably befall them.
Therefore, he did not show patience and abandoned his mission and left the
place, whereas he ought to have continued the work of his mission, for there was
a possibility that Allah might not destroy those people." (Tafsir Kabir, vol.
VII, p. 158).
Explaining the verse Idh abaqa......, Allama .Alusi writes:
`Literally, abaqa means the escape of a slave from his master's house. Since
Jonah had run away from his people without Allah's leave, the word has been
rightly used about him." Then he writes: "When the third day came, the Prophet
Jonah left the place without Allah's permission. Thus, when his people did not
find him, they came out along with their young and old people and their cattle,
and they implored Allah and begged for His forgiveness and Allah forgave them.'
(Ruh al-Ma 'ani, vol. XXII, p. 13).
Maulana Shabbir Ahmad 'Uthmani has
explained the words wa huwa mulim thus: `The accusation against him was that he
had left the city because of an error of judgment, without awaiting the Divine
Command, and even specified the day for the coming of the scourge."
Then
Maulana Shabbir Ahmad's note on v. 48 of Surah AI-Qalam is: "Do not be perplexed
and agitated with regard to the deniers like the Man of the Fish (i.e. the
Prophet Jonah)." And about the sentence: wa huwa makzum of the same verse, he
writes: "That is, he was full of anger against his people, so he prayed for the
torment, rather foretold it, in fretful haste."
These explanations by the
commentators clearly show that there were three offenses on account of which the
Prophet Jonah was made to suffer Allah's displeasure:
(1) That he himself
fixed the day of the torment, whereas Allah had not made any declaration in this
regard;
(2) that he emigrated from the city even before the day came;
whereas a Prophet should not leave the place of his mission until Allah commands
him to do so; and
(3) that he did not return to his people after the
torment had been averted from them.
86Another theme starts from here. In
the preceding theme that started from v. 11, the Quraish had been put this
question: "Ask them: what is more difficult: their own creation or of those
things that We have created?" Now, they are being asked this second question.
The object of the first question was to warn the disbelievers of their deviation
because of which they regarded life-after-death and the meting out of rewards
and punishments as impossible, and therefore, mocked the Holy Prophet for it.
Now they are being asked this second question to warn them of their ignorance
due to which they attributed children to Allah and would join anybody with Allah
in any relationship they liked on mere conjecture.
87Traditions show
that in Arabia the tribes of Quraish, Juhainah, Bani Salimah, Khuza'ah, Bani
Mulaih, etc., held the belief that the angels were Allah's daughters. This
belief of their ignorance has been referred to at several places in the Qur'an,
e.g. in An-Nisa': 117, An-Nahl: 57-58, Bani Isra'il: 40, Az-Zukhruf: 16; 19,
An-Najm: 21-27.
88That is, "There can be only two bases for regarding
the angels as the daughters of Allah: Either such a thing could be said on the
basis of observation, or the one who asserted it should possess a Divine book in
which Allah Himself might have stated that the angels were His daughters. Now,
if those who held such belief could neither make a claim to have observed such a
thing nor did they possess any divine book that might contain such a thing,
there could be no greater stupidity than this that one should base one's
religious belief on mere conjecture, and attribute to Allah, Lord of the worlds,
such things as were patently ridiculous.
89Though the word used is al
jinnah instead of al-mala'ikah, some major commentators have opined that here
the word jinn has been used for mala ikah in its literal sense (of hidden
creation); mala ikah (angels) also are, in reality, a hidden creation, and the
following theme also demands that al jinnah here be taken in the sense of
al-mala'ikah
90Another translation of this verse can be: "Therefore, you
and your worship: on this you cannot tempt into mischief anyone except him . . .
" According to this second translation, the meaning would be: "O you who have
gone astray, by this worship that you arc performing before us, and regarding us
as the children of Allah, Lord of the worlds, you cannot tempt us into mischief.
By this you can only beguile a fool who might be working for his own doom. So,
we refuse to fall into the trap that you have set for us."
91That is,
"Not to speak of being Allah's children, we do not have the power to exceed in
any way or degree the place and position and status appointed for each of us by
Allah."
92This same thing has already been mentioned in Surah Fatir: 42
above.
93"Allah's army": implies the believers who obey Allah's
Messenger and side with him. This also includes those unseen powers by which
Allah helps the followers of the truth.
This help and domination does not
necessarily mean that in every age every Prophet of Allah and his followers must
attain political dominance, but this dominance has many forms, one of which is
political rule as well. Wherever the Prophets of Allah did not attain any such
dominance, they did establish their moral superiority even in those places. The
nations which did not accept their message and adopted a way contrary to their
teachings, were ultimately doomed to destruction. Whatever philosophies of error
and misguidance the people invented and whatever corrupt and evil practices of
life they, enforced died out ultimately after they had their sway for some time.
But the truths preached by the Prophets of Allah for thousands of years have
been unalterable before as they are unalterable today. No one has been able to
disprove them in any way.
94That is, `It will not take long when they
will see their defeat and your victory with their own eyes." This proved to be
true as it had been foretold. Hardly 14 to 15 years had passed after the
revelation of these vases when the pagans of Makkah witnessed the Holy Prophet
enter their city as a conqueror, and then a few years later the same people saw
that Islam had overwhelmed not only Arabia but the mighty empires of Rome and
Iran as well.