26- Surah Ash-Shu’ara (the poets)

NAME: In refutation of the charge of the polytheists of Makkah. in Verses Nos. 224 to 226, that the Prophet. Sallal Lahu Alaihi Wa Sallam, is a poet, allusion is made to the characterlessness of the poets, so that the people may realise the difference between a prophet and a poet. For this allusion to the poets the Surah has been named as Ash-Shu’ara i.e. the poets.
Time Of Revelation : It is Meccan. Taking into consideration the arrangement and the topics of the Surah it seems that it was revealed in the later part of the early Meccan period.
Central Theme: To explain the truth of the prophethood of Muhammad, Sallal Lahu Alaihi Wa Sallam, and to remove the doubts that arise in this connection.
Order of the Verses : Ayat Nos.1 to 9 from the preamble, in which it is explained how sincerely and feelingly Allah’s messenger is inviting people to accept Allah’s message of truth, and how people are trying to avoid him, passing over it as a joke. Had they been serious and had they pondered, they would have seen signs at every step in support of the truth that the prophet was presenting.
In Ayat Nos. 10 to 68, the chronicle of Prophet Moosa has been narrated, which not only proves the truth of his prophethood, but also proves how obstinate people do not ,accept faith, by seeing any sign, not even a miracle.
In Ayat Nos. 69 to 104, the Dawah of Tawheed of Prophet Ibrahim has been presented, which he had presented to his people.
Ayat Nos. 105 to 119 present the Dawah of truth of various prophets, and also the adverse, consequences of the opponents. The rising of the various prophets (Peace be upon them) in the various periods of history, the uniformity of their message, and the adverse consequences of their opponents is a clear proof of the fact of Allah’s sending down the prophets, and this proof is present in the personality of the Last Prophet. Sallal Lahu Alaihi Wa Sallam.
In Ayat Nos. 192 to 227 doubts in connection with Quran and the Prophet are removed.

26- Surah Ash-Shu’ara (the poets) Verses (ayaat) 227

In the name of Allah, Most Gracious, Most Merciful.

1. Ta, Seen Meem.1

2. These are the ayat of the Clear Book2.

3. Perhaps (O Prophet:) you will torment yourself to death because they do not accept faith.3

4. If We will, We can send down from the heaven a sign before which their necks would remain bowed.4

5. Never does come to them a fresh reminder from Rahman (Most Gracious One) but they turn away from it.5

6. So indeed they have denied (it), but soon there will come to them the truth of what they used to scoff at.6

7. Have they not seen the earth, how much of every beneficial kind We made to therein:

8. Verily in this there is a great sign7, but most of them do not believe.8

9. And verily, your Lord: He is the Mighty, the Most Merciful.9

10. And (recall) when your Lord called10 Moosa, saying: “Go to the wrong-doing people11,

11. The people of Firaun. Do they have fear12 (of Me)?”

12. He said: “My Lord :Verily I fear that they will deny me,”

1. These are separate letters of the Arabic alphabet, used as abbreviations, and as explained earlier, these letters hint at specific topics of the surah: Ta here hints at obedience (ta’at),as every prophet demanded of his people to obey him, as stated in ayat Nos. 108, 126, 144, 150 and 163.
Seen refers to the charge of magic (sehr), the charge which was leveled against the prophets, as narrated in verses Nos. 34, 35, 49, 153 and 185.
Meem hints at messengers (Mursaleen), that were sent to different peoples. This word occurs in ayat Nos.105, 141,160.and 176.
In other words the letters Ta, Seen and Meem contain within themselves this topic that Allah had sent to different peoples His messengers, and all of them had demanded of them, as Allah’s messengers, obedience from their people, but they leveled charge that they were magicians, they called some as magicians and some under the spell of magic. From this the historical fact emerges that the mentality of all the opponents of the prophets had always been the same, and even today the opponents of Prophet Muhammad, Sallal Lahu Alaihi Wa Sallam, are manifesting the same mentality. (For further explanation of separate letters please see Surah Baqarah, Note No 1. and Surah Yunus Note No.1)

2. This his been explained in Surah Yusuf, Note No.2

3. For Explanation, please see Surah Kahf, Note No.7.

4. The disbelievers were demanding of the Prophet that he should manifest a palpable miracle that after which there would be no room for denial, and they will be compelled to accept it. Surely Allah is powerful to cause such miracles to be manifested, but that is not the will and plan of Allah, for the purpose is to test the intellect and sincerity of the people, and the purpose is not to compel the intellect of the people to accept the truth.

5. Nearly the same thing has been narrated in surah Anbiya Ayah No.2. For explanation see Surah Anbia, Note No.2.

6.That is: Those consequences or that fate will come before them about which they were warned, (COMMENTARY) and at which they were scoffing.

7. In the many beneficial vegetables that grow from the earth there are clear signs of the truth, which the prophet is presenting, that is of monotheism and of survival after death, People satisfy their appetites at the table spread on the earth, but they are not prepared to ponder over the fact as to who has provided this table spread. Who is that Being, who has provided such a Vast variety of foods, delicacies and drinks? By showering the gentle rain of His favours and grace on humans, what does He want to make them understand? And what should be man’s attitude towards this Great Benefactor?

8. The condition of many of them is this that even after seeing the natural signs that are spread out around them, they are not willing to accept faith.
It may be noted that this is the narration of that situation which was prevailing at that time in the society in Makkah, and as such till the time of migration very few people had embraced Islam.

9. The purpose in narrating on this occasion these two attributes is to show that the disbelievers are not outside the control of Allah; He can send down His punishment on them without delay, but it is a hint at the fact that though these people are not embracing Islam, yet the wonderful events of His ultimate victory and His mercy will definitely and surely take place.

10. Here the chronicle of Prophet Moosa has been presented. In connection with its explanation. Surah Taha, Notes Nos. 9 to 94 should be kept in view.

11. The people of Firaun have been termed as the wrong-doing nation because their transgression and tyranny had reached the extreme limits and they had stooped down to barbarism, the obvious example of which was their practice of killing of the new-born babies of the Muslim minority (Bani Israil).

12. That is: They are not afraid of their Lord, while indulging in tyrannical and wrong-doing acts, that His wrath will descend down on them and they could be the victim of His painful punishment.

13. “My breast straitens13 and my tongue moves not swiftly,14 so send (prophethood) for Haroon;”15

14. And they hold a charge of a crime against me, so I fear that they will kill me.16

15. Said (Allah):”Nay, never.17 Go both of you with Our signs We shall be with you, hearing all.18

16. “Go both of you to Firaun and say: ‘We are messengers of the Lord of the worlds” .19

17. “Send with us the Children of Israil.”20

18. (Firaun)said : “Did we not bring you up as a child among us? And have you not spent several years of your life amongst us?21

19. ”And (thereafter) you did that which you did; surely, you are ungrateful.”22

20. (Moosa) replied: “I did then, when I was unaware.23

21. ”Then I fled from fear24of you, then my Lord granted me wisdom25 and appointed me one of His messengers.

22. ”And this is the favour with which you taunt me: that you have enslaved Bani Israil.”26

23. Firaun asked: “And what is this Lord of the worlds?”27

24. Moosa replied: “Lord of the heavens and the earth, and all that is between them, if only you had belief.”28

25. Firaun said to those around him: “Do you hear?”29

26. Moosa said : “Your Lord and the Lord of your forefathers.”30

13. Such a state was created in view of the heavy responsibilities of the prophethood, and this sense of responsibility was very acutely felt by Prophet Moosa.

14. That is: His tongue is affected by the sense of his responsibility and it does not move smoothly.

15. This was not Prophet Moosa’s refusal to accept the messengership of Allah, as is mentioned in Bible, (Exodus Chapter 4: 13-14), but it was an expression of his own limitation and the expected difficulties in view of the great responsibilities of prophethood, so that Allah might help him.
It gives an idea as to what great responsibility the office of prophethood entails, for accepting which even a man like Prophet Moosa shudders.

16. For explanation, please see Surah Taha Note No 42. This event is narrated in detail in Surah Qasas.

17. That is: Firaun’s nation will not be able to kill you. Nor any thing will come in the way of your fulfilling the duties of the prophethood.

18. That is: We will be with you to hear whatever will be said, and We will also be aware what reply Firaun will give. So you need not worry. Whatever help you would need, We will give.

19. Firaun’s claim to be the Lord was limited to his country, Egypt, and that too in a particular meaning, therefore, Prophet Moosa (Peace be upon him) was directed to present himself as a messenger of the Lord of the worlds, so that Firaun should know that Allah was the Lord and Master of the entire universe including Egypt.

20. The demand for sending away Bani Israil was not a national one, but it was Allah’s command which was to be communicated to Firaun by Prophets Moosa and Haroon as directed by Allah. These prophets were entrusted with the task of leading out the Bani Israil from Egypt along with the task of presenting Allah’s message to Firaun, therefore, in the very beginning they presented this demand along, with the Dawah. From the text it is quite clear that this demand was presented in the very beginning. Therefore, this theory is refuted that during the dawah stages if any national question comes up it should not be presented before a Non-Islamic or tyrant government, even though the national interests demand that it should be presented, For further explanation, please see Surah A’raf Note No.161.

21. In his childhood, by the wonderful power of Allah, Prophet Moosa was brought up in Firaun’s home. Details can be seen in Surah Taha, Notes Nos. 36 to 41.

22. Refers to that event of killing which was erroneously committed by Prophet Moosa. For explanation, please see Surah Taha, Note No 43.

23. This was the admission of Prophet Moosa without caring for his own safety, but this error was committed by him when the path of guidance was not opened for him. It is opened now, that is now he has been appointed a prophet, and is now, traversing in full light. Therefore, no useful purpose will be served by talking of the past.
It may be noted that the word ‘dhalalat’ (astray) used in the text is not used to connote straying in matters of belief and action, but is used against the light of knowledge that was gained by him after prophethood. He had not killed the Copt wilfully, but the victim had died by receiving a fist blow. Therefore, it was a killing totally unintended, accidental, and from the wordings, of Prophet Moosa’s prayer on the occasion for his salvation it is clear that even at that time he was on right guidance. (Surah Qasas, ayat Nos. 15 to 17).

24. That is: From the fear of your punishment.

25. Command here means wisdom, sagacity.

26. This was a fact-revealing and a very fitting, answer by Prophet Moosa to Firaun. It meant that you remember the favour you did to me by bringing me up, but you forgot the oppressions to which you are subjecting my community, Bani Israil by treating them as slaves: Do you want that I should repay your favour by not raising my voice against the oppression to which you are subjecting my community, and that I should allow you to do whatever you like? Is it your intention that I should be so burdened under your favour that you did to me in my childhood that I should not utter a word in protest to get my community released from your oppression?

27. From the query of Firaun it appears that Firaun did not believe that there was a Lord of the universe who organised all the affairs of world. As for his claim of being the Chief Lord, it was confined to the limits of Egypt and was on account of being its ruler. The Pharaohs of Egypt linked their relationship to the sun god, as we have clarified in Surah A’raf Note No.180. According to him whoever is the ruler, for the subjects he is the chief leader and also their deity. He has the authority to give whatever command he likes and there is no one who can prevent him from doing so. In this way he was as the claimant of his rulership of both the aspects-political as well as religious or temporal and spiritual. Therefore, he used to issue whatever commands he wished and he also demanded that the people should worship him. It would not be correct to suppose his claim to mean only political rulership.

28. Belief or faith comes from knowledge. And an important means of getting knowledge is arguments and signs. The meaning of what Prophet Moosa said was that this vast universe which includes the sky, earth, sun, moon and stars, etc., clearly prove that here is an Exalted Being who is the Creator of the entire universe and also its master and owner, and whose rule covers each and everything, therefore the real Lord of man is also the same Being. The faith and belief of this reality can be gained by you if you ponder this universe in the light of the argument, reason.

29. This was an expression of wonder and taunt on the reply from Prophet Moosa.

30. This is additional clarification of the fact as to who is the Lord of the Worlds. Besides it was also a hint that if Firaun is your Lord, then who was the Lord of your forefathers? This pharaoh was born subsequently, therefore, he could not claim to be the Lord of their forefathers. But the lordship of the Creator of the universe is all pervading, He is the Lord of all the people, past and present and those who will be born in future.

27. Firaun said: “Verily, your messenger who has been sent to you is a madman.”31

28. He said: “Lord of the East and West and all that is between them. If only you could understand.”32

29. Firaun said: “If you choose a god33 other than me, I shall assuredly throw you into prison.”

30. Moosa said: “Even when I have come to you with a clear thing?”

31. Firaun said: “Produce it then, if you are of the truthful.”

32. Then Moosa threw down his staff and it was a python34 manifest.

33. And he drew out his hand, and it became white for the beholders.35

34. Firaun said to the nobles around him: “Verily, this one is an expert magician”.

35. He seeks to drive you out of your land36 by his magic; what is your counsel?”

36. They said: “Put off (him) and his brother, and send into the cities summoners.

37. To bring to you every skilled magician.

38. So the magicians were gathered at a set time on the appointed day.37

39. And the people were asked: “Are you also gathering?”38

40. (They replied):“(Yes), So that we may follow the magicians if they are victorious.”39

41. And when the magicians came, they said to Firaun: “Will there surely be a reward for us if we are victorious.”

31. When Firaun could not give a reply to Prophet Moosa, he alleged that he was a madman. He knew that Prophet Moosa was not mad. If he had considered him mad, he would not have continued with the discussion further, nor would he have thought him to be a danger for his kingdom, for a madman poses no problems for a state.

32. That is: Who rules over the East and the West ? Under whose command the sun rises and sets? And who is it whose word acts as a command for everything that exists between the east and the west? If man uses his common sense, then there is no other reply than that only Allah is the Lord of the Worlds. By mentioning east and west, the idea was to point out that Firaun was the ruler temporarily of only a limited region of land, how could he be the Lord when he neither has authority over the east nor the west.

33. It should be noted that the claim of Firaun was not only for recognising him as the ruler of the land (political) but also that of spiritual lordship (god). He wanted that people should also worship him, so that he should enjoy the position of holiness among his subjects and the basis of his kingdom may also be strong.

34. Conversion of the staff into a snake was a miracle from Allah, which was bestowed on Prophet Moosa. His staff in reality used to turn into a snake whose shape used to be that of a python. It was a clear sign of the fact that Prophet Moosa was sent by the Being who is the Lord of the universe and has control over all things.

35.This was the second miracle which was bestowed on Prophet Moosa by Allah. For explanation, see Surah Taha, Note No.23.

36. This was a false allegation, which Firaun levelled against Prophet Moosa, as he had not said anything of that sort. He only wanted to take away Bani Israil from Egypt. He had not made any plans for driving out Firaun’s community from the country, but Firaun levelled this political charge against him, so that he might provoke people against him.

37. This was a day of festivities and the time was forenoon, as is mentioned elsewhere in Qur’an.

38. In the form of a question the people have been persuaded to gather in large numbers.

39. The speakers were Firaun’s supporters. They did not say that they will obey those who would be victorious, or the truth that would emerge would be obeyed, but they said that they would follow the magicians if they would be winners. It shows that they were prejudiced, and by following the magicians meant following the ways of Firaun. Since at that time the competition, was between the two sets of competitorsthe magicians on the one side and Prophets Moosa and Haroon on the other, they mentioned one competitor, the magicians, otherwise their aim was following Firaun only.

42. He answered: “Yes, and you will surely become my favoured friends.”

43. Moosa addressed them: “Throw down what you are going to throw.”

44. Then they threw down their ropes and sticks, and said: “By Firaun’s might40, verily we will surely win.”

45. Then Moosa threw down his staff. It at once swallowed their false devices.41

46.Thereupon the magicians involuntarily prostrated themselves.42

47. Saying: “We believe in the Lord of the Worlds,

48. The Lord of Moosa and Haroon.”43

49. Firaun said: “How dare you believe in him before I give you leave to do so 44: Verily he is your chief, who has taught you magic45. So you will soon know! I will cut off your hands and feet on opposite sides, and I will crucify you all.”

50. They replied: “ No harm, for verily to our Lord we will surely return.46

51. “Verily, we ardently hope that our Lord will forgive us our sins, because we are the first of the believers.”47

52. And 48We sent revelation to Moosa, saying : “Take away My slaves by night, verily, you will be pursued.”49

53. Then Firaun sent to the cities, summoners,

54. (Who said):”Verily, these indeed but are a little group,50

55. “And verily they have provoked us much”.

56. “And verily we are an alert group.”51

40. In Arabic the meaning of the word ‘Izzat’ is Might and Power and also Honour. The magicians swore by Firaun’s ‘Izzat’ which speaks of their polytheistic mentality.

41. For Explanation, Please See Surah A’raf, Note No.168.

42. For explanation, please see Surah A’raf Note Nos. 171.

43. For explanation, please see Surah A’raf, Notes Nos. 172, 173.
By the magicians’ conversion to Islam, it has been confirmed that what Prophet Moosa presented was not magic, but a miracle manifested by the grace of Allah. The difference between magic and miracle is well understood by a magician and this evidence of theirs that the conversion of Moosa’s staff into a snake was not on account of magic but by the support of Allah, which was a thing which distinguished the truth from falsehood.

44. What a tyrannical government it must have been where to believe in Allah needed the permission of the government.

45. For explanation, please see Surah Taha, Note No.81.

46. Please see Surah Taha, Note No.83.

47. That is: On this critical occasion we are first ones to put our faith in Allah from among the people of Firaun.

48. The dispute and argumentation relating to dawah that went on between Prophet Moosa and Firaun has been narrated in Surah A’raf. Here after narrating the preliminary events, his end has been mentioned, for according to the situation that idea was to clarify the fact that obstinate people do not accept faith even after seeing the miracle, their eyes are opened only when they reach their adverse ends.

49. Bani Israil used to live in the region Jushn in Egypt, and from the Bible it is learnt that first being hard pressed by the calamities that befell one after the other, Firaun allowed the Bani Israil to go away, but subsequently he realised his error, therefore, he pursued them with his army.
The Bani Israil might have made all preparations to leave Egypt on a hint from Prophet Moosa, and when Allah commanded them to migrate in the dark of night, their caravan set to migrate under the leadership of prophet Moosa.
One advantage of travelling during night was that in the desert night-time is quite peaceful and therefore suitable for travelling. Allah had already informed Prophet Moosa earlier that they would be pursued, i.e. Bani Israil need not worry on seeing Firaun and his army following in their footsteps, Allah will arrange for their rescue.

50. That is: Bani Israil is a minority group, they are less in number.

51. This declaration of Firaun was to gather officers and the other ranks of the army from all parts of the country, so that the menace of Bani Israil might be settled once and for all. But Allah turned this very step of Firaun against him, as will be seen further.

57. Eventually We took them away from the gardens and the water-springs,

58. Their treasures, and sumptuous dwellings.52

59. Thus (were those things taken from them) and We caused Bani Israil to inherit them.53

60. At sunrise, they pursued them (Bani Israil).54

61. And when the two groups came in view of each other, Moosa’s companion said: “Surely, we are caught.”

62. He (Moosa) said: Nay, verily, My Lord is with me. He will guide me.55

63. Then We sent revelation to Moosa, saying: “Strike the sea with your staff.” So the sea cleft asunder and each part was like a great mountain.56

64. And we brought the other group near to that place.57

65. And We saved Moosa and those with him, all of them.58

66. Then We drowned the others.59

67. Surely in that there is great60 sign, but most men among them do not believe.61

68. And verily, your Lord! He is Mighty, Most Merciful.62

69. And recite to them the chronicle of Ibrahim.63

70. When he said to his father and his people: “What is that which you worship ?”64

71. They replied: “We worship idols and we will remain devoted to them.”

52.That is: Allah so planned that Firaun, his nobles and the officers of his army left their luxurious palaces and pursued Bani Israil only on account of their hatred and enmity of Bani Israil and in their enthusiasm they went so much out of their way that they did never return.

53. It does not mean that Bani Israil were the inheritors of these things of Egypt, because after migration from Egypt they passed through the valley of Tiah and set forth towards Palestine which was their real destination. But it means that the gifts, pleasures and the luxuries that were given to the community of Firaun were snatched away from them and similar favours were showered on Bani Israil. Accordingly in Surah A’raf it is stated:
“And We made the persecuted weak people inheritors of the eastern and western parts of the land, which We had blessed.”- (Aaraf -137). It is obvious that from the blessed land here is meant the land of Palestine. And Qur’an also explains that on the one hand if Firaun and his army were drowned, then on the other hand the country was made to suffer severe calamities, its high rise buildings were made to collapse and all its civilised progress turned to dust: “ And We razed to the ground what Firaun and his people had made and the edifices that they had erected.” -(Aaraf - 137). Probably these devastations might have visited Egypt by the stormy westerly winds. (Allah knows best).

54. That is: When Bani Israil left their homes, Firaun pursued them with his army.

55. In this delicate situation, it was really a test of their trust in God. What Prophet Moosa said on the occasion to remove the fright of Bani Israil expresses his trust and confidence in Allah.

56. Such cleaving asunder of the sea and the turning of the two parts of water into two solid masses of mountain and the appearance of a path in between was a miracle-a preternatural sign that manifests by the command of Allah. According to Qur’an, this miracle manifested after Prophet Moosa’s striking his staff over the seawater, therefore, there is no room for any explaining away or any interpretation of the sort that by hard blowing winds the water was swept away, for it never happens that by stormy winds the water is swept away and in between a path is created. If the stormy winds had really swept away the water, then how is it that Bani Israil could safely pass and only the pursuing army is drowned. It is likely that stormy winds might have blown at that time as mentioned in the Bible, but it is not correct to say that the sea was cleft asunder as a result of the stormy winds. Qur’an presents this event as a miracle and not an accidental happening or an event that ordinarily takes place.

57. That is: Firaun and his companions, army, etc., reached the spot.

58. That is: The caravan which had set forth under the leadership of Prophet Moosa crossed the sea safely. None of his followers was harmed nor did Firaun and his army were successful in capturing them.

59. But Allah’s plan for the second group was: when they found that there is a path dry and Safe in the sea, they went ahead and when they reached the middle of the sea, the two separated parts of the sea reverted to their original position, and Firaun was drowned along with his army, which also included high officers of his kingdom. This was the fate of the man who had claimed to be the high exalted lord, and the fate of those people who danced to his tune.

60. That is: In this event of the history of prophets there is a clear sign that Allah sends down His messengers to show the path of guidance to the people, and when his nation refuses to accept faith and believe in his message, and resorts to violence against him, Allah punishes that nation in a way that stands out as a lesson for others.
The drowning of Firaun and his army, the deliverance of Prophets Moosa, Haroon and Bani Israil from a tyrant nation, and their crossing of the sea in an extraordinary way is an undeniable historical fact, which is confirmed by Bible(Torah) as well as by Qur’an. In other words the majority of the people of the world (Jews, Christians and Muslims) believe this fact, then is not such a great evidence sufficient for others to believe in the truth of Allah’s message?

61. For explanation, please see Note No.8.

62. For explanation please see Note No.9.
In the foregoing ,ayah and also in this ayah, the topic that has been narrated, has been repeated at the end of every event so that the negligent man may wake up.

63. Here that event of Prophet Ibrahim’s life is being presented which pertains to his mission and the purpose is to show that idolatry and polytheism is that great waywardness to deliver the slaves of God from which such a great Prophet as Ibrahim had to be raised. Therefore, if today the Prophet of Qur’an has risen for this very purpose, then it is not a novel thing, it is the characteristic of the prophetic mission. Prophets (peace be upon them) take notice of this straying in the very beginning, and then refuting it emphatically , present the message of monotheism.

64. An intellectual style of presenting the divine message is to raise such questions. The second point is that if the son is a believer and the father is a polytheist, then the son should present the argument in favour of tawheed before his father, as this is the model presented by Prophet Ibrahim.

72. He asked: “Do they hear you when you call them?

73. “Or do they benefit or harm you?”

74. They replied: “Nay, but we found our fathers doing that.”65

75. He said: “Do you see those which you worship,66

76. “You and your forefathers?

77. “Verily, they are(all) enemy67to me, except the Lord of the Worlds,

78. “Who created me, and guides me,68

79. “And who gives me food and drink,

80. “And who, when I fall sick,69 cures me,70

81. “And who will cause me to die, then will give me life again,71

82. And who, I ardently hope, will forgive me my sins on the Day of Judgment.72

83. My Lord 73! Bestow on me 74 wisdom and join me to the righteous,75

84. And grant me citation of truth (righteousness) in later generations.76

85. And place me among the inheritors of the Blissful Garden. 77

86. And forgive my father, verily he is of those who have gone astray.78

87. And do not hold me to shame on the Day of Resurrection,

88. The day79 when wealth and sons will be of no avail,

89. (When none will be successful) Except he who comes before his Lord with a pure heart.80

65. The admission of the idolaters that the idols neither hear anything, nor have they power to give hurt or benefit to anybody is a clear proof that idolatry is baseless and nonsensical, but they have promoted this nonsense because it is being practised from the times of their forefathers, i.e. how could they give up their ancestral religion and national culture?

66. That is: Blind following of forefathers is to suspend the intellectual faculties. In such a case the question arises: then why the faculties of thinking and reasoning have been granted to man? If these faculties have been granted in order that man may use them to distinguish between right and wrong, proper and improper, then in the matter of worship and devotion why does man become blind? Why does he not think that what is required to be dealt with the Lord of Mankind, how can that dealing be justified with brick and stone?
It may be noted that the idolaters on account of their superstition believe that their deities can cause them harm or give them benefit, but they cannot dare claim such powers for the idols for the helplessness of the idols can be observed by everybody, while the existence of their deitiesgods and goddesses -is merely imaginary, therefore, it was easy for those who build the edifice of their religion on baseless things to claim attributes of God for these imaginary deities.

67. That is: I consider idols as my enemies. It means that to worship idols is sure to land you in Hell, therefore, safety lies in keeping away from them.

68. That is: He who is my Creator is also my Guide, therefore, how is it possible that in the matter of deity and religion, the light which He is showing would not be accepted by me, and why should I wander in the valley of superstition and imagination?

69. This could have been stated as “He causes me to fall sick,” which would have sounded rather disrespectful, so he said: “When I fall sick” which is a very respectful manner of saying it. Prophets pay extreme degree of respects to God and the words that come out from their mouths are pearls of wisdom.

70. To cure a sick person is the work of God only. This point was to be explained to the polytheists, but Muslims of the modern times also need this explanation, because for getting cured of their ailments they wander round the dargahs, and only those Muslims are saved from this wanton exercise who are true Muslims by the grace of Allah, and hold correct beliefs.

71. This is a mention of Doomsday and an expression of believing in it along with the belief in tawheed.
The message which Prophet Ibrahim presented before his father and his nation has been narrated at various places in Qur’an, which shows that on different occasions he presented the dawah in different ways. Here he has expressed his belief and faith, saying who is the Lord whom he believes in, and how majestic He is and what are His attributes. This style of dawah has a psychological effect and it prompted everybody to give a thought to his belief and creed, and to take a review of his faith.

72. Here this discussion is useless as to what errors had been committed by Prophet Ibrahim. Possibly the errors might have been of the period prior to his prophethood. Anyway, the task of the slaves is to consider himself at fault and to seek pardon from God, because sometimes errors are committed unknowingly, and this feeling is acutely felt by the messengers of God, and therefore, they are ever seekers of Allah’s forgiveness. In the hadith it is mentioned that the Prophet (Sallal Lahu Alaihi Wa Sallam) used to pray for his forgiveness for more than seventy times in a day, and the expression of this very feeling is seen from this statement.

73. The statement of Prophet Ibrahim which he made addressing his father and his community ends in the above ayah. Here the prayer which he said in that environment is being presented.

74. That is : Give me correct understanding so that I may be able to take stock of the situation properly and may present wise and appealing statement before the people.

75. To be God-fearing and righteous depends on the guidance from Allah. That is why even a prophet has to pray for Allah’s guidance and for being included in the group of God-fearing slaves.

76. Does not mean worldly fame, but refers to that mention and remembrance with complimentary words which comes from true love and sincere devotion. The words ‘tongue of truth’ are very meaningful and they particularly signify that generations coming after me may also be recipients of benefits from my prophethood, and from everywhere words of truth may be raised in my favour. His prayer was answered in such a wonderful way that every generation of people of faith have been paying highly laudatory compliments to him, so much so that in the salat of the last ummah (Muslims) his complimentary mention has found a place, in the ‘darud’ which is recited in every prayer. And who does not pay compliments for his indebtedness to him at the time of Hajj and Qurbani (Sacrifice)! “Peace be on Ibrahim.”

77. Thus it is learnt that to seek entrance to Paradise by praying is the method of prophets, and the theory of performing good deeds without having a desire to go to Paradise is merely a figment of ‘sufiana’ (mystic) imagination.

78. The prayer to Allah of Prophet Ibrahim for, forgiveness for his father pertains to that period when such a prayer was not forbidden. For details, please see Surah Taubah, Note No.210.

79. Prophet Ibrahim’s prayer ended in the foregoing ayah. Now what is stated is from Allah about the Day of Judgment and according to the occasion such a lesson was appropriate.

80. ’Qalb-i-Saleem’ means healthy or pure heart, and according to the context it refers to that heart which is free from polytheism, in which the belief of monotheism is so firm that a state of faith is developed and the character has become righteous. In other words it means that heart which is free from all spiritual diseases and contamination of sins, and whose state of fear of God is its health and which beautifies his practical life.

90. And the Paradise will be brought near for the God-fearing,81

91. And Hell will be unveiled for the erring.82

92. And it will be said to them: “Where are those you worshipped.

93. “Instead of Allah? Can they help you or help themselves?”

94. Then they will be hurled therein, they and the erring people,83

95. And the hosts of Iblis, all.84

96. And they, while quarrelling therein, will say:

97. “By Allah: We were in obvious error,85

98. “When we made you equal with the Lord of the Worlds,

99. “It was but the guilty86 who misled us.

100. “Now we have no intercessors.

101. “Nor any loving friend.87

102. “If we had a chance to return, we shall be true believers.”88

103. Verily in this is a great sign,89 yet most of them do not believe.90

104. And verily, your Lord, He is indeed the Mighty, the Merciful.91

105. The people of Nooh92 (also) denied the messengers (of Allah),93

106. When their brother94 Nooh said to them:” Have you no fear95 (of Allah)?

107. “Verily I am a trustworthy messenger of Allah to you,96

81. On the day of Resurrection, Paradise will be ready to receive the God-fearing slaves. It will not take any time to reach the Paradise from the court of Allah. The righteous people will reach Paradise as soon as the judgment is given in their favour.

82. The Hell is veiled from the sight today, but on the Day of Resurrection the astray people will find it right in their front.

83. With the idolaters their idols will also be hurled into the Hellfire. At that time the helplessness of the idols will be absolutely clear to their devotees. They will realise that when they themselves are unable to escape the punishment, how can they save them.
And the same will be the fate of the rebellious leaders like Firaun, who have become gods of their devotees. How will they save their devotees when they are unable to save themselves from the Hellfire!

84. Means Satans who have been misguiding the people.

85. They will swear by God to admit their going astray, as if they have realised that they had been misguided when they saw the adverse consequence of their acts.

86. Means astray and wayward rulers, chiefs and leaders.

87. Whoever might have been the close friends of the misguided people, they will no more be their friends in the Hereafter, they will have nothing to do with them. There will be none to sympathise with them or to share their misery.

88. They will desire to return to the world so that they might be faithful to God, but their desire will not be fulfilled. For further explanation, please see Surah An’am Note Nos. 46 to 48.

89. That is: In this event of Prophet Ibrahim’s life, mentioned above, there is a clear sign of the fact that polytheism and idolatry are totally false, and monotheism is the Truth. Therefore, the message of the Prophet of Qur’an is the message of absolute Truth and is not at all different from the dawah of Prophet Ibrahim.

90. For explanation, please see Note No.8.

91. For explanation, please see Note No.9.

92. The chronicle of Prophet Nooh has been narrated in detail in Surah A’raf, Surah Hood, and Surah Muminoon.

93. Denial of Prophet Nooh was equal to the denial of all Prophets, for the religion of every prophet has been the same and their message also had been the same.

94. Prophet Nooh has been called the brother of his people because he was also a member of the same society. There was, therefore no strangeness of language nor was his recognition difficult.

95. Means fearing Allah and living righteously.

96. That is: The trust which Allah has put in me for conveying His message. That message will be conveyed with full responsibility by me; I will neither add anything to it from myself nor will I subtract from it anything. Therefore, whatever I am presenting to you from Allah accept it as a trust from God.

108. “So fear Allah, and obey me.97

109. For this I demand of you no recompense, my recompense is the concern only of the Lord of the Worlds.98

110. So fear Allah, and obey me.”99

111. They said: “Are we to put our faith in you, when the lowest of the low follow you?”100

112. He said: “I have no knowledge of what they have been doing.101

113. “Their account is the concern of my Lord, if you but knew.”

114. “And I am not the one to drive away the believers”.102

115. “And I am only an open warner.”

116.They said: “If you do not desist, you will surely be stoned to death.”103

117. He said:104 “My Lord! My people have belied me.

118. “So judge 105 openly between me and them, and save me and those believers who are with me.”

119. Then We saved him and those who were with him in the laden Ark.106

120. Then afterward We drowned the others. 107

121. Verily in this is a great sign,108 yet most of them do not believe.

122. And verily, your Lord, He is the Mighty, the Merciful.

123. The A’ad 109 people denied the messengers of Allah,

97. The same teaching, as narrated hereafter, was imparted by every messenger to his people, therefore, this sentence is a representation of the common message of the prophets of Allah (Peace be upon them). It throws light on some important aspects of their message:
1) Fear of Allah which is created by the concept of His greatness is like a foundation for religion. Therefore, people should be invited in unambiguous terms and open words to fear Allah and to adopt the resultant righteousness. And it is a fact that so long as man is not warned about his wrong actions and he is not alerted about the lurking dangers, he is not prepared to mend his ways. This is the reason why when a prophet rises to convey the message of Allah, he jolts the people, he frightens them from His punishment, and informs them of all the dangers that are awaiting them in the Hereafter. This colour of warning is very much marked on his dawah.
2) In the direction to ‘fear Allah’ is included the demand for worshipping Allah and obeying His commands, for ‘taqwa’ (Fear of Allah) means fearing Allah and avoiding sins and adopting righteousness. A person who does not worship Allah sincerely and with concentration, is free from Allah’s fear and without the attribute of taqwa. And a person who does not obey Him, goes on committing sin after sin, and therefore, he is deprived of taqwa, and he cannot be counted among the ‘muttaqi’, pious people.
It is also clear from the ayah that the message of the Prophets invites people to both worshipping and obeying Allah. If in the Qur’an at one place it is said: “Wo rship Allah because there is no other God for you except Him”, at another place this aspect of the dawah has also been made prominent:
“Fear Allah”. In Surah Nooh, both the aspects of the message and also the direction of obeying the prophet as well have been presented together: “‘Worship Allah, fear Him, and obey me.
3) Along with Allah’s worship and his obedience, the prophet of the time has been demanding his own obedience from his followers. And the direction for obeying him is because the messenger of Allah is sent with the set purpose of asking the people to follow him and obey him by the command of Allah, and because obedience of prophet is the practical form of obedience of God. If Allah’s command is in the form of a revealed ayah, even then the details which are necessary to put that command into actual practice can only be manifested by a messenger through his speech and actions. Therefore, it is not correct to think that the task and the position of a messenger is merely of conveying the message but that he is responsible for providing practical direction and guidance, and his following and obedience is binding on the people. These are the specialities of the prophetic dawah, but in the modern times whatever Islamic movements that have been launched do not try as much to create Allah’s fear in the people as they try to explain the political and social systems of Islam. These movements try more to establish a righteous society in this world than to create a desire in the people to seek salvation in the next world. They are less persistent in warning people of the punishment of Hellfire, however they are very emphatic in freeing man from the slavery of man in this world. This results in the dawah missing its target and it also affects its spirit.

98. The life of prophet Nooh is a clear proof of the fact that his only goal was the concern of the people, and that he sought his recompense and reward from Allah only is an argument which needs no proof.

99. Prophet Nooh repeated his dawah to make it clear that his demand from them was not for any recompense or wealth but that they should accept his message, and that he was doing that service quite selflessly, for which there should be no trace of doubt for them.

100. For explanation, please see Surah Hood, Note No.41.

101. That is: I know of their outward actions, and according to that they are sincere slaves of Allah. As for their hidden acts, Allah knows them best. I do not know unseen matters. How can I then call them as mean, when in my knowledge there is nothing which would condemn them to be mean.
From the reply of Prophet Nooh it is clear that the charge of his companions being mean and lowly was false.

102. For explanation, please see Surah Hood, Note No.44.

103. See the audacity of his nation that the personality that deserved respect most, and that had taken utmost pains for their good is being greeted with stoning. Such a step is taken by those who have stones instead of brains in their heads.

104. This prayer was made by Prophet Nooh only when he realised after a very long and sustained dawah efforts that there was then no hope of their (his community’s) accepting faith.

105. Means a clear and unambiguous decision, a judgment which appears in the form of punishment for the unbelievers and salvation for the believers.

106. The Ark or the boat which was laden with the people who were believers and animals which were useful.

107. The chronicle of the drowning of Prophet Nooh’s community has been narrated in detail in Surah Hood, ayat Nos. 37 to 44.

108. Sign of the fact that Allah’s wrath and punishment descends down on the nation which opposes Allah’s messenger, and it is destroyed in such a way that it leaves no survivor, and at the same time the messenger and all his companions who have put their faith in him are saved in such a way that not even a single person gets hurt in that holocaust. Such, miraculous happenings by the command of Allah is a clear testimony of history.
But it is amazing that these clear evidences which Qur’an narrates need to be searched out in the history books, because the historians have ignored these signs owing to their particular mentality. And in our country in the history which is being taught in the colleges this important aspect of the rise and fall of the nations has not been discussed at all. How strange are the historians and how strange are their history books:

109. The chronicle of the tribes of A’ad has been narrated in detail in Surah A’raf, verses Nos. 65 to 72, and Surah Hood, Verses Nos. 48 to 60. Its explanatory notes and also the explanatory notes of Surah Fajr Nos. 8 to 11 be kept in view.

124. When their brother, Hood, asked them: “Do you not fear Allah’?

125. “Verily I am a trustworthy messenger of Allah for you;

126. “So fear Allah and obey me.110

127. “And I do not ask of you recompense therefore, my recompense is the concern only of the Lord of the Worlds.

128. “What ! you build a monument on every high place for vain delight?111

129. “And construct grand palaces as if you are to stay here for ever?112

130. “And when you seize (some one) you seize like a tyrant.113

131. “So fear Allah, 114 and obey me.

132. “Fear Him who has helped with the things you know (well).

133. “Has helped you with cattle and children,

134. “And with gardens and watersprings.115

135. “Verily I fear for you the punishment of an overwhelming day.”116

136. They said: “It is the same for us whether you preach or do not preach. 117

137. “This is but a custom of the ancients.118

138. “And we will never be punished.”

139. So they belied him, therefore We destroyed them.119 Verily in this there is a great 120 sign, yet most of them do not believe.

140. And verily, your Lord, He is the Mighty, the Merciful.

110. Its explanation has been given in the foregoing Note No.97.

111. They used to construct buildings on hillocks and high places not because they met any civic needs of the community, but their purpose was to establish national memorials so that they might take pride in them. Materialists appreciate such structures and praise their constructors and their art of construction. But in the eyes of Islam all these works are useless, for by spending his energies and resources in such exhibitory architecture man becomes negligent of his objective of life, and considers this world, instead of the Hereafter, as his ultimate goal.
From this it becomes clear that Islam provides guidance for the civic life as well as restricts men from acting according to their sweet will. In spite of this objection of Qur’an against establishing such vain memorials, Muslim rulers carried on their desire of establishing their own memorials, whose examples are the Qutub Minar of Delhi and Taj Mahal of Agra. Muslims consider these memorials as their national heritage and take pride in them, while according to the Islamic point of view it was a useless and wasteful exercise, which is not at all worth taking pride in, but is a thing to be sorry for. And more objectionable than this are those ‘dargahs’ and the mausoleums which are built as a mark of devotion to the pious religious men or saints and are the means of waywardness and polytheism.

112. Those who think that this world is not a testing ground but a pleasure-seeking place, they indulge in building grand palaces to live luxuriously, whose example in the ancient times was the community of A’ad. In spite of the stern warning in Qur’an Muslim rulers built grand palaces to show off their grandeur and majesty. Granada, Spain’s Al-hamra and Jannatul A’reef, and Lal Qila’ Delhi’s Diwan-i- Khas are eye-opening examples. On the jewelstudded Lal Qila’ it is inscribed that it is the model of Paradise on earth. But now only the vacant place is left, the residents are no more.

113. That is: Your hold is very tyrannical. The rich section of the society hold the poor section in a very oppressive seizure. Probably the ayah refers to this kind of situation.

114.That is: Fear Allah and desist from this wrong act.

115. Take advantage of the natural gifts that have been granted you and do not indulge in luxuries. The one who has granted you these blessings can also withdraw them, therefore, fear Him.

116. The overwhelmingly hard day will be that when they will be punished in this world, and secondly the Doomsday. The hardness of the day means the hardness of the punishment.

117. From this reply it appears that they were not prepared to listen to any advice.

118. That is: To give advice and to warn was the practice of the people of ancient times also, but it has no reality and the threatened punishment does not seize anyone.

119. The details of the destruction of the people of A’ad had been narrated in Surah Zariyat, ayah No.41.and Surah Haqqah, ayah No.6.

120. For explanation. please see Note No. 108.

141.Thamud121(too) denied the messengers (of Allah),

142. When their brother, Salih, said to them: “Do you not fear (Allah)?

143. “I am a trustworthy messenger of Allah for you;

144. “So fear Allah, and obey me;122

145. “And I ask of you no recompense therefore, my recompense is the concern only of the Lord of the Worlds.

146. “Will you be left secure in these (blissful surroundings 123),

147. “In gardens and water springs,

148. “And cornfields and palm-trees laden with fine fruit,124

149. “Hewing your dwelling in the mountain so as to take pride in them?125

150. “So fear Allah, and obey me;

151. “And do not obey the command of the extravagant126,

152. “Those spread mischief in the earth, and so do not reform.”127

153. They said: “Verily, you are one of the bewitched,128

154. You are but human being like us. So bring some sign, if you are truthful (about your prophethood).”

155. He said: “Here is a she-camel; 130 she shall have her share of water (at the well) as you have your share of water on the appointed day.131

121. The chronicle of Thamud has been narrated in Surah A’raf, Ayat Nos. 73 to 79, Surah Hood, Ayat Nos. 61 to 68, and Surah Hijr Notes Nos. 80 to 84. Their explanatory notes may be kept in view, as well as Surah Fajr Notes Nos. 12to 14 and Surah Shams Notes Nos. 11 to 17.

122. This has been explained in Note No.97 of this Surah.

123. That is: Do you think that the gifts that have been granted to you will ever remain with you? Will they never be snatched away from you? Will you never be asked to account for them as to how did you use them and whether after getting them you had thanked your Real Benefactor or were you ungrateful to Him’?

124. In the region where Thamud lived Allah had provided green fields of corn, gardens, water-springs and palm-trees laden with luscious dates, and in the region of desert in Arabia such green patches and oasis were great blessings.

125. In the text the word ‘Fariheen’ is used, which means to perform the finest work of art, and also to take pride and to strut and be ostentatious. To hew and do carving work in the mountains was not to meet their dwelling needs but to demonstrate their art of architecture, and in order that they might leave behind them their national memorials for the coming generations to appreciate their work. The works of art in the Ajanta and Ellora caves of India are a source of pride for the polytheists of India and are an example of the Thamudi type of works, their art promotes idolatry and obscenity. For further explanation please see Surah A’raf Note No.120 and Surah Hijr, Note No.82

126. By prodigal (Musrifeen) are meant those who indulge in excesses, those who trespass the limits of ownership, limits of morality and limits of humanity. They consider themselves above and independent of these limitation and restrictions.

127. Such people are a running sore of the society, therefore, they cannot be expected to do any work of reform, they can only be a cause of mischief and corruption. But people are impressed by their claim of reform work and follow them.

128. The thought that magic affected the intellectual power of man and could turn him into a lunatic. They had no reasonable answer to Prophet Salih’s statement, therefore, they accused him of having been bewitched by some magician, and under its influence he was talking senseless things.
It may be noted that magic and similar tricks have no power to turn anybody into a lunatic. This is a superstition very commonly held even today. If it had such an effect, then the magician would have turned many of the Kings and rulers into madmen and would have finished their rule, but it never happened so. The tyrannical acts of Hitler had upset the entire world to the utmost extent, but no magician could turn him into a lunatic and rid the world of the agent of destruction.

129. That is: Neither you receive any revelation from the heaven nor do you enjoy the sacred office of prophethood.

130. This she-camel was not an ordinary shecamel. She was an extra-ordinary animal, who had appeared as a manifestation of miracle. Qur’an says that the Thamud had demanded of their messenger a palpable miracle and Allah had fulfilled this demand of theirs in the form of a she-camel, so that a clear proof of Salih’s being a prophet be presented. For further explanation, please see Surah A’raf Note No.119.

131. Fixing a day for she-camel to drink water shows that she was an extra-ordinary shecamel. If she were an ordinary animal, it would not have been necessary to provide such a large quantity of water for her that a full day would have been fixed for her to drink water from that well.
On the demand of the Thamud Allah had manifested a miracle for them, but He put a test for them in that, and it was that He had fixed a day for drawing water from the well. One day was fixed for the she-camel of Allah to drink water and the other day for the other people and their animals. This was a hard test for the people and Allah tests His slaves in any manner He likes.

156. “And do not touch her with ill will lest the Punishment of an overwhelming day overtake you.”

157. Yet they hamstrung132 her, and then 133 they become regretful.

158. So the punishment134 overtook them. Verily in this is a great sign,135 but most of them do not believe.

159. And verily, your Lord, He is the Mighty, the Merciful.

160. The people of Loot 136 (too) denied the messenger (of Allah),

161. When their brother, Loot, asked them: “Do you not fear (Allah)?

162. “Verily, I am a trustworthy messenger of Allah for you;

163. “So fear Allah, and obey me.

164. “And I ask of you no recompense therefore, my recompense is the concern of only the Lord of the Worlds.

165. “What ! Of all the people of the world you go to boys (for sex)?137

166. “And you leave your wives that your Lord has created? Nay, but you are transgressing people.”138

167. They said: “If you do not desist,139 O Loot! You will be banished.”140

168. He said: Verily I abhor your conduct.141

169. “My Lord! deliver me and my household from what they142 do.”

170. So we delivered him and all his household 143.

132. For explanation, please see Surah A’raf, Note No 119.

133. This feeling of repentance was not created as a result of a sense of being guilty of sinning. If it were so, they would have repented before Allah; it was from the fear of punishment. Although they had been denying the possibility of their being overtaken by punishment, but after killing the she-camel, a fear had developed in their heart that if Prophet Salih’s warning comes to be true, then they would be seized by divine punishment. On account of this fear they were sorry for what they did.

134. The type of punishment which overtook Thamud has been narrated in Surah A’raf ayah No.78

135. For explanation, please See this Surah Note No.108

136. The chronicle of Prophet of has been narrated in Surah A’raf, ayat Nos. 80 to 84, Surah Hijr, ayat Nos.77 to 83 and Surah Hijr, ayat Nos. 58 to 77. For explanation. their notes may be seen.

137. The dawah of Prophet Loot (Lot) was the same as that of all the prophets, that is: fear Allah and obey me. But he has specifically warned them for an evil which was very despicable from the moral point of view, and in which the society of the time was very badly involved, (i.e. homosexuality among males, sodomy).
In connection with the dawah and reform a principle is revealed from this that where the Prophets present the dawah of monotheism and the Hereafter as a basis for ideological and practical reform, there they take strong exception to those great evils, which being unnatural are required to be condemned with argument and which are rampant in the society like an epidemic. Having sexual relations with young boys was an open forbidden act, therefore, Prophet Loot raised his voice against that evil and shook his nation to give up that evil.

138. Allah has created women so that they may be sexual partner (wives) for men, but blind carnal desires turn men blind. Then he does not hesitate in committing any unnatural act. Only those men indulge in sodomy, leaving aside their wives, who have transgressed all limits of natural conduct and morality.

139. That is: If you do not desist from giving us the advice which you are giving, in other words, stop this advice and leave us alone.

140. That is: You will be forcibly banished from the country. This was a challenge given by the criminals to Prophet Loot.

141. The reply given by Prophet Loot to the challenge of the criminals was that the misconduct in which they were involved was most abhorrent, and therefore, how was it possible that he could not express his hatred for that. He told them clearly that he despised their conduct.

142. Prophet Loot said this prayer when his community was not prepared to tolerate his dawah and reformist efforts and they decided to take strong steps against the Prophet.
The abundance of evil-doers in a place turn the atmosphere of that place filthy. In such an atmosphere a decent person would not like to breathe. Therefore, when there was no hope of any reform, Prophet Loot prayed to Allah to save him from such a filthy environment.

143. It appears that those who believed in Prophet Loot, were the people of his own household.

171. Except for one old woman who stayed behind.144

172. Thereafter, We utterly destroyed the others.145

173. And We rained on them a rain,146 What an evil rain it was that came down on those who were warned.

174. Verily in that is a great sign,147 yet most of them do not believe.

175. And verily, your Lord, He is the Mighty, the Merciful.

176. The people of Aikah 148 denied the messenger (of Allah),

177. When Shuaib said to them: “Do you not fear Allah?

178. “I am a trustworthy messenger of Allah for you.

179. “So fear Allah, and obey me.

180. “I do not ask of you any recompense therefore, my recompense is the concern only of the Lord of the Worlds.

181. “Give full measure, and be not of those who give less 149 (than the due).

182. ”And weigh with even balance.150

183. “And do not cheat people in their things, and do not corrupt the land with evil.151

184. “Fear Him who created you and also the generations that have gone before you.

185. “They said: “Verily, you are of the bewitched.

186. “You are but a human being like us, and verily, we consider you to be a liar.

144. She, who had not embraced Islam, was the wife of Prophet Loot. It may be noted in those times there did not exist any Muslim society anywhere. except for a few people. Therefore, the rules governing nikah were lenient. A prophet could marry only in the community to which he belonged. Therefore, some prophets had to deal with such wives who did not believe in them.

145. That is: to the disbelievers.

146. Means the rain of stones. For details please see Surah Hood, Note No.119.

147. Its explanation has been given in Note No.108 above.

148. For explanation, please see Surah Hijr, Note No.77.

149. For explanation, please see Surah A’raf, Note No.137, and Surah Mutaffifeen, Note No.1.

150. It Is learnt that to use a correct and even balance and to be honest in business dealings is the demand of the morality as also it is an important aspect of the shariah of the prophets of Allah (peace be upon them).
In modern times various kinds of scales are used for weighing things, in which the most developed is the Electronic scale. But every kind of balance or scale must be even and correct, so that less than what is due in weight should not be given.

151. That is: Do not indulge in any kind of corruption in the world. Every kind of evil and wrong-doing is termed as corruption.

187. “Bring down upon us a part of heaven, if you are truthful.”152

188. He said: “My Lord is best aware of what you do.”153

189. But they denied him, and eventually the punishment of the Day of Darkness seized them.154 Verily it was the punishment of an overwhelming day.

190. In that is a great sign,155 but many of them do not believe.

191. And verily, your Lord; He is the Mighty, the Merciful.

192. And verily, this (Qur’an) is the revelation of the Lord of the worlds.156

193. It is sent down with ‘Ruhul Ameen’157 (Trustworthy Spirit).

194. Upon your heart,158 so that you may be (one) of the warners,159

195. In plain Arabic speech.160

196. And verily it is scripture of the ancients.161

197. Is it not a sign for them that it is known by the learned of the Bani Israil. 162

198. If We had revealed it to a non-Arab,163

199. And had he recited it to them, they still would not have believed.164

200. We thus put it in the hearts of the guilty.165

201. They will not believe in it till they see painful punishment.166

202. It will come upon them suddenly, and they will not be aware of it.

203. Then they will say: “Shall we be reprieved?”

152. That is: If you are a true prophet, then show us a miracle in the form of a segment of the heaven falling on us.

153. That is: If the punishment does not overtake you now, do not think that Allah is not aware of your evil acts. He knows of all your doing and He will take due notice of that.

154. They had asked for punishment in the form of a segment of heaven falling on them, so the punishment visited them in the form of heavy dark clouds. In Surah Hood the punishment of the community of Shuaib is described as a terrific bang, and in Surah A’raf it is described as shaking scourge. It seems that at first clouds covered as shaking scourge. It seems that at first clouds covered them, and they thought that this umbrella would give them cover in the gruelling heat, but afterwards lightning from the cloud struck them with great thunder, which shook them and caused them to fall on their faces, and they were destroyed.

155. For explanation please see Note No.108 above.

156. After narrating the chronicles of the prophets (P.b.u.t.) the narration returns to Qur’an and its prophet.

157.’Ruhul Ameen’ means Trustworthy or Faithful Spirit, which is the title of the Archangel, Jibril, as is mentioned at another place,
“Say: ‘Whoever is an enemy to Jibril, (should know) that Jibril brings down (revelation) to your (Prophet’s) heart by Allah’s command.” (Baqarah-97)
And what is required to be made clear is that the agency for the revelation is not material but spiritual. The bringer of revelation is an angel, whose reality is spirit, which is extremely gossamer and cannot be seen. Then this angel is absolutely trustworthy, and whatever message he gets from Allah, he reveals it to the Prophet without the slightest variation.

158. Heart in the human body is that central and noble place which his the ability to accept the spiritual things and keeps them safe, that is why people say that your remembrance is in my heart, and none says that your remembrance is in my mind, for brain or mind is merely an instrument, while the heart is a place to keep things safe. And by heart is not meant that lump of flesh which pumps blood into the body, but that spiritual energy that is at that place. As we are unable to see the electric current, similarly we cannot see, even after surgical operation of the heart, the spiritual energies nor the spirit.
Bringing down of revelation upon the pure heart of the Prophet means that Jibril (Gabriel) directly communicated the revelation to the Prophet’s heart. In this way, every word of the revelation used to be inscribed on the tablet of his heart. Therefore, there is absolutely no chance of there being any mistake or forgetting.

159. That is: From the adverse consequences of the false belief and practices.

160. The Qur’an is revealed in such an Arabic language which is capable of expressing the sense and meaning of the purport clearly and effectively.
From this statement of Qur’an it becomes clear that the real Qur’an is the same which was recited by the Prophet himself, and which is preserved in the Arabic language in the form of the scripture. As for its translations, they are merely attempts to convey its meaning and sense by humans. Therefore, no translation, even if it is in Arabic, can be said to be Qur’an or the word of God but it can be called the translation of the Qur’an and its meaning. Therefore, in recitations, and prayers (salat) translations cannot serve the purpose, but only that Qur’an will have to be recited, word to word, which Allah had revealed in the Arabic language.

161. It does not mean that Qur’an was written in the ancient scriptures in these very words, but it means that the teaching and guidance of Qur’an is the same as the ancient divine scriptures. Therefore, from the viewpoint of its substance it had been in the earlier divine scriptures. Besides there were such prophecies in them’ which confirm the coming of this Prophet and the revelation of God’s word to him.

162. That is: the learned men of Bani Israil cannot deny that the message of monotheism which the Qur’an is presenting is the same which is found in the Torah and other divine scriptures. Idolatry which the Quraish have made lawful for themselves was declared false and polytheistic by all the earlier divine scriptures. Qur’an says that man will be resurrected on the Day of Judgment so that every one should get the recompense for his good or bad acts. The polytheists of Makkah believe that it is impossible, but the scholars of Bani Israil know that in the divine books the same concept of the Hereafter has been presented. Similarly they also cannot deny that Allah sends down His messenger from among the humans for their guidance, and that He has been sending down revelations and divine book to them. When the learned men of Bani Israil cannot deny any part of this statement, then does it not prove that Qur’an is not presenting any new message, but that it is only renewal of the same dawah.

163. The word used here is ‘Ajami’ which means a non-Arab.

164. If the Qur’an were revealed to a non- Arab, then the deniers would have still rejected it on the excuse as to why an Arabic-language scripture has been revealed to a non-Arab person, Accordingly the divine scriptures revealed to the prophets of Bani Israil were not accepted by polytheists of Arabia. But now that the Qur’an has been revealed to a person of Arabic origin, they have no excuse to refuse to accept it. In sum the coming of an Arab prophet among the Arabs and the revelation of an Arabic-language Qur’an for them has completely and convincingly conveyed Allah’s message to them.
It should be noted that it does not mean that Qur’an has not been convincingly conveyed to other communities and it is incumbent upon them also to accept it. To whatever community or nation its message has been conveyed, whether they know Arabic or not, it is incumbent upon them to accept it. The conveying of the Quran’s message through the Muslim Ummah, which has been raised specifically for giving witness to the Quran’s authenticity, is sufficient proof of the fact that Allah’s argument has been convincingly conveyed to that particular community or nation. The Prophet, Sallal Lahu Alaihi Wa Sallam, invited Cyrus and Caesar to embrace Islam, and they were non-Arabs, and Caesar caused the Prophet’s letter, which also contained an ayah of the Qur’an, to be read by an interpreter. And the Khulafa-i- Rashideen (Righteous Caliphs) invited the non- Arab nations against whom they took military action, to embrace Islam before taking any action.

l65. That is: To refuse to accept the word of God by making any excuse. It means that Allah’s law of straying has become applicable to them, and Allah’s law of straying is that a person who shuts his eyes to the realities, cannot see even the shining sun. For such a man wandering in darkness is his fate.
By guilty persons is meant those who persist in sticking to their denial and polytheism.

166. That is: These people will not accept the truth by argument. They will be ready to accept the truth when the punishment is about to overtake them, but at that time accepting of the truth will be of no avail.

204. Do they then wish to hasten Our punishment?

205. Have you thought if we give them provisions of living for some years,

206. And then comes that (punishment) with which they are threatened,

207. Of what avail then the provisions of living enjoyed by them will be?167

208. Never did We destroy a township which We did not warn beforehand.168

209. For reminder,169 and We are not oppressor, 170

210. It was not the satans who brought down this revelation.

211. It is neither akin to their interests nor within their power .171

212. They have been kept away from hearing it.172

213. So do not invoke with Allah another god, lest you be one of those to be punished.173

214. And warn your nearest kinsfolk.174

215. And lower your wing (In kindness) to those believers, who follow you.175

216. And if they disobey you, say: “Verily, I am innocent of what you do.”176

217. And put your trust in the Mighty, the Merciful, 177

218. Who sees you when you stand up in salat,

219. And (also) your movements among those who prostrate themselves.178

220. Verily, He is the Hearer, the Knower.

167. That is: If we give more reprieve, and they are given some more time in the world to enjoy more luxuries and pleasures, in what way would they benefit from that since one day they are bound to be confronted with the adverse consequences.

168. That is: To all such townships prophets were sent who warned them about the punishment which would be their fate if they did not fear Allah.

169. These messengers of Allah warned the people along with giving them good counsel and reminding them, so that they might realise the truth by one way or the other.

170. If a person sprinkles petrol on his body and puts a match to it, he is definite to burn. After such an act he cannot blame God. Similarly those who traverse that path of belief and practice where the boiling lava of a volcano is flowing, then they are bound to be destroyed. They cannot put the blame for their destruction on Allah, as He had already warned them against the danger of these paths through His messengers.

171. When the polytheists of Makkah saw that Qur’an is an extraordinary composition, which provides tidings of the Unseen, they ascribed it to Satan, alleging that Satan puts these ideas in the heart of the Prophet (We seek Allah’s refuge). Refuting this allegation, it is said that this work is neither meet to them nor within their power. Satans have interest in evil doing, why would they send down words that teach righteousness? The teachings of Qur’an purify the belief, practice, and character. What attraction can there be for their interests with the teachings of Qur’an? And how can it be within their power to send down such an exalted type of scripture whose every word is an evidence of truth and virtue, which unveils the secrets of the human life and fixes a destination for it, it unfolds the mysteries of the universe and presents the Unseen realities. Its message is the call of the nature and light for the intellect. Its words are balanced and full of meaning, and its composition is so perfect that not even its single word can be changed, and its words are so effective and appealing that they touch the right chord in the heart.
Ignoring all these realities, to consider Qur’an to be the result of Satanic inspiration can be the idea of a person who does not use his commonsense and is devoid of intelligence. In modern time Rushdie termed the Quranic ayat as Satanic verses and thus has given a proof of such a mentality as the deniers of Qur’an were giving at the time of the Prophet. And people like Rushdie get a pat on their backs from satans only.

172. That is: For sending down the revelation with the angel such an arrangement was made that the satans should not hear it at all, therefore, they cannot intercept or interfere in any way.
After this clarification of the Qur’an what doubt can remain of this narrative being false that in the Qur’an the idols were praised, and this thing has been ascribed to the Prophet, i.e., from the Prophet’s mouth praises of Satans were uttered, which were later cancelled. This false narrative has been refuted by us in Note No.91 of Surah Hajj. Rushdie relied on this false narrative in his Satanic Verses.

173. When the Prophet has been given such a severe warning that if he invoked any other deity beside God for help or worshipped it, he will also be liable to receive punishment. Then how can others expect to be excused from being punished after committing acts of polytheism. Although there was no danger of the prophet ever committing polytheism, the address is to the Prophet in order that this principle is made clear that polytheism is a sin that cannot be excused and no consideration will be shown in the matter of inflicting punishment for this sin.

174. It is obvious that the command to warn his nearest household people must have been given in the early stage of his dawah, therefore, it is estimated that this surah might have been revealed in the early period of Makkah. In a hadith it is mentioned that when this ayah was revealed he called every family of the Quraish by name, and when they gathered at Safa, he said:
“I am warner for you of the coming of a very severe punishment.”-(Bukhari-Kitabut Tafseer).
On this occasion what he said was a straight talk of warning of the punishment of the Hellfire in the Hereafter, and it was exactly the same thing which he was commanded to do in the ayah, which says: “And warn your nearest kinsfolk.” This model of dawah work by the Prophet, Sallal Lahu Alaihi Wa Sallam, invites the dawah workers to give a serious thought to this matter.

175. That is: Those believers who will follow you only will be the sincere people of faith, and treat such sincere believers kindly and with consideration, and show mercy to them.

176. That is: If even after warning them, they are not prepared to accept faith and to follow you, then tell them clearly that you have no concern with them, and that you have performed your duty and then it was their acts for which they will get their recompense.

177. After the direction to put trust in God, two attributes of Allah are mentioned. Firstly, He is Mighty, Supreme and His judgment will be enforced, and secondly He is Merciful, and therefore, be assured that He will surely bestow His mercy on His sincere slaves.

178. This is an expression of approval by Allah, that when you stand up for offering prayer His glance of benevolence falls on you, and also at the time when you are with your companions who prostrate themselves before Him. It is a hint of the fact that the Prophet, Sallal Lahu Alaihi Wa Sallam, is very worshipful, and those who follow him also are people who worship their Lord. He is training his companions in such a way that their habit of prostating before Allah should become their distinct attribute. Therefore, his is the gathering of the pious people, whose benefaction is beyond doubt. But people are ignorant of the reality and therefore, they consider the Prophet to be a soothsayer, and sometimes call him a poet, and at other times something else.

221. Shall I inform you upon whom the satans descend?179

222. They descend upon every lying sinner.180

223. They turn their ears 181 (for listening to satans), and most of them are liars.182

224. As for poets, the erring follow them. 183.

225. Do you not see how they wander in every valley,184

226. And they say what they do not do.185

227. Except those who believe and perform good acts, and remember Allah much, and defend themselves after they have been wronged.186 And those who do wrong will soon know what a reversal will be their fate:187

179. That is: In whose hearts the devils put false ideas and false words and make them their instruments for evil purposes.

180. In the text the word used is ‘affak’ which does not merely mean telling lies, but also concocting false narratives and stories, and giving out false news and false accusations. Here especially are meant soothsayers whose job it was to give news of the unseen and to forecast the coming events. For this they used to indulge in evil acts (satanic) and take the help of the devils. Knowledge about the planets and stars was a great source of their forecasts, which is known as Astrology. But in the modern times the progress of Astronomy has provided heaps of knowledge about the planets and astral bodies, with the result that the old Astrology, which used to discuss good and bad omens, is on the wane and the coterie of the soothsayers has also disappeared. The present Astrology is the surviving heir of the old thing.
The second characteristic of the soothsayers was that they were practitioners of evil acts. When a man makes falsehood as his profession, how can we expect purity and goodness in his character. They can be immoral and of bad character only. And Satan forms his relationship with evil persons only.

181.That is: Who are so willing and ready to accept the promptings of the devils in such a way as if they have turned their ears to the devils. To sit in meditation and wait for the inspiration from jinns or the devils is a clear form of turning the ears to Satans.

182. It does not mean that some of them are truthful, but it means that most of their forecasts and prophecies are proved to be false and it is very rarely that some of it comes out to be true.
It may be noted that Palmistry which informs about the future is also a form of soothsaying. Similarly the practices of making jinns ‘hazir’ and getting out information from them, and working out future through numbers, etc. are all fake and false practices meant to deceive people. However gullible people, when any theft takes place in their house, go to ‘bawas’ and seek signs of thieves from them. These hare-brained people do not realise that if such soothsayers could really detect thieves, the police department of the country would not have spent large amounts on their elaborate systems and large staff. They could have very well taken the help of these soothsayers.
Actually the faithless and superstitious people are devoid of common sense.

183. This is the repudiation of the charge that Qur’an is a poetic work, When the deniers could not produce an answer to Quran’s appeal, the wonderful construction of its sentence and its effectiveness, they used to explain away by saying that it was nothing but Poetic verbiage. repudiating this explanation of theirs, they have been invited to contemplate seriously whether there is no difference between a Poet and a prophet. Was it difficult for them to distinguish between the word of God and poetry? Do they not see what type of people are attracted towards poetry? It is only astray people who appreciate senseless compositions of the poets and are influenced by it, As against this, the people who are following the Prophet are the seekers of truth, and they have obtained the light of guidance and piety from the Prophet. Looking to their honest and truthful ways no adverse opinion can be formed against them that they are the followers of the poets.
It may be noted that the poets of that time were in the forefront of those who spread waywardness. Imra-ul-Qais was considered to be the Imam of the Arab Poets, and the seven collections of poems which were hanging in the House of Ka’ba had one collection of his poems as a distinctive exhibit. And his poetry is the worst example of ignoble, obscene and lustful poetry. How can this moral-corrupting poet be compared with the great moral building Prophet!

184. Poetry in fact is the flight of imagination. Therefore, the poets are sometimes on the earth and sometimes in the heaven. Sometimes they will be in the wine shop and sometimes in the temple of idols. Sometimes they will complain of the disloyalty of their beloved and sometimes will shed tears for their separation, and at other times they sing of their meeting with the beloved. It they are displeased with anybody they will compose poetry denigrating him, and if they are pleased, they will sing his praises in panegyric, ‘Exaggeration and hyperbole are the finer points of their art. Therefore, this statements of the Qur’an that they stray in every valley is very realistic, and in view of it the difference between a poet and a prophet is quite clear. The Messenger is an inviter to truth, and guides to a definite destination, highlighting the path-finding signs, and he informs of the concrete results. He is an epitome of truth and every word spoken by him is true.
It may be noted that what the Qur’an said about the poets’ is not limited to the poets of that time only, but “it is a general statement, and the purpose is to state what is their general characteristic and their common weakness. And we can see that the same was the condition of the poets that came after the period referred to herein and even today the condition of the present day is the same.
In Arabic Farazdaq and poets of his ilk wrote denigrating and slanderous poetry and obscene poems, while in Persian Khayyam and others encouraged wine-drinking and luxurious living. As for Urdu, it may be Meer or Ghalib, their topic in poetry had been pain and sorrow of love. Now that the materialistic and economical movements hold sway, the poetry concerns itself with the sorrows of breadearning. In the hadith the verses which leaves a bad influence over conduct and morality have been condemned:
“A person’s stomach being full of pus is better than that person’s stomach being full of verses.(Bukhari, Kitabul Adab).

185. It is the greatest weakness of the poets, to which our attention has been invited. They are masters of words and not of action, for their main task is rhyming and composing attractive copy, so that the people may appreciate their efforts. They are characterless, they are talkers and not doers. As against this the messenger of Allah is one who does what he says. He acts on what he teaches to others. Thus his life is an epitome of the best conduct and excellent moral character and a model of the best attributes.

186. Apart from the astray poets referred to in the above lines there are other poets too in whom these four attributes may be found. First: they should be people of faith, secondly, they should be righteous in their dealings and practice, thirdly they should be those who remember Allah most of the times, and that in their writing the mention of the Lord is so beautifully mingled that whoever reads or hears it he is reminded of his Lord. And fourthly if they write in denigration of my person it is only in their own defence because any oppressed person has a right to speak against his oppressor.
Afterwards in the company of the Prophet there rose some poets who had all these excellent attributes, among them the most distinguishing personality was that of Hussan (R).
From the statement of Qur’an it is clear that Qur’an does not encourage poetry, nor does it persuade Muslims to write poetry, but it permits poetry writing with hard conditions. However, if any poet remaining in the limits of the religious conditions, composes his poems for the defence of religion or for creating the correct religious spirit, then from Allah’s provision for his support is also made, as stated in a hadith.

187. Means those people who are themselves astray and do not want that others should also find the right path. That is why they are bent upon opposing the Prophet and his followers, and oppressing them. Only after a very short time what fate was in store for these tyrants was seen by history and the world