21- AL- ANBIYA (THE PROPHETS)

NAME: In this Surah mention of various prophets has been made, which gives the Surah its name: Al- Anbiya.
TIME OF REVELATION : It is Meccan and from the context it appears that it could have been revealed in the last Meccan period, particularly the last ayat in which the Prophet has prayed for the final decision.
CENTRAL THEME : To create in the minds of the people the sense of accountability before God, so that their point of view and the direction of their actions may change for better. The Prophets (Peace be upon them) had always been reminding the negligent peoples this lesson regularly, but peoples, instead of following their teachings and reforming themselves indulge in opposing them. And it is also a fact that the help of Allah had always been with the Prophets and they had always been blessed with the special favours and mercy by the Almighty.
ORDER OF THE VERSES : In Verses Nos. 1 to 15 the people have been shaken concerning their negligence, and they have been informed of the consequences of the preceding peoples who opposed the prophets sent to them.
Ayat Nos. 16 to 18 relate that this world has not been created by God as a place for amusement but as a battle ground for the trial of strength between truth and falsehood.
In Verses Nos. 19 to 33 the narrative deals with monotheism.
In Verses Nos. 34 to 47, the doubts expressed concerning the prophet hood have been removed, and the people trying to ridicule the prophets are warned.
In Ayat Nos. 48 to 94 chronicles of the Prophets (Peace be upon them) are presented, by which it is aimed to present their teachings and at the same time to show that what wonderful miracles are manifested in their favour by the grace of the Almighty.
Ayat Nos. 95 to 112 are the last part of the Surah, in which the deniers are informed of the impending punishment and the people of Faith are given the glad tidings of good rewards. It is also explained that the sending of the prophets for the people of the world is a total blessing, and if they do not appreciate it, it would be at their own cost.

21-SURAH AL -ANBIYA (THE PROPHETS)

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

1. The Time of Reckoning for mankind is drawing near, yet the people are heedlessly turning away.1

2. No fresh Reminder comes to them from their Lord, but they listen to it while they play.2

3. With hearts preoccupied,3 and the wrongdoers confer in private, saying: “Is this other than a mortal like you ? Will you then go to witchcraft even when you see it ?”4

4. He (the messenger) said : “My Lord knows what is spoken in the heaven and on the earth, He hears all and knows all.”5

5. Nay, they even said that they were muddled dreams; nay, he has but invented it; nay, he is but a poet.6 Let him bring us some signs, as did those (messengers) who were sent before.

6. No city We destroyed before them believed.7 Will they then believe ?8

7. We never sent before you beings other than men whom We revealed. Ask the people of the Book (Ahlaz Zikr) if you do not know.9

8. We had not given them bodies that would not eat food, nor were they immortals.10

9. Then We fulfilled the promise made to them. So We delivered them and whom We would, and We destroyed the transgressors.

10. (And now) We have sent down a Book wherein is your reminder. Do you not understand?

1. By the time of reckoning is meant the hour of Doomsday. When everybody will have to account for his actions before God.
This very concept of accountability creates a sense of responsibility in men, and prompts them to live their lives in accordance with the divine commandments. But in every age people have been careless about this most important reality. and even today billions of men are unaware that they have one day to appear before their Creator to account for their actions in this world, in the very near future. This Quranic statement is such that would bring the intoxicated mankind to its senses, if it is prepared to give a thought to it. But the state of affairs is that the people are not willing to listen to the talk of accountability and the Day of Resurrection. They want to listen to only such talk that adds to their wordly pleasures.
The meaning of the time of reckoning having come near is that mankind has entered its last period on this earth, as the Prophet (Sallal Lahu Alaihi Wa Sallam) has stated:
“I and the hour of the Doomsday have been sent together like these two fingers.
“Moreover the hour of reckoning is near inasmuch as there is very little distance of time, and when death comes, man enters the stage of reckoning and from that very moment the process of reward and punishment starts.

2. That is every Quranic Surah that is revealed comes with a new magnificence of admonition and reminding, but these people are So casual in their attitude that let alone getting reminded by it, they ridicule it.
Such a behaviour was not peculiar to the ignorant Arabs, but it is adopted even by today’s intellectuals. They are so casual and non-serious in the matter concerning God and religion COMMENTARY that whenever the talk of Paradise and Hell comes up, they do not fail to pass a cutting remark.

3. This is the real reason of their casual and non-serious behaviour that their hearts and minds are preoccupied with other matters and are neglectful of God and inclined towards the world.

4.That is : There is no stuff in what he presents as revelations, but that is merely a magic of words which impresses the people. Will you then knowingly fall into his trap ?

5.This is the saying of the Prophet, narrated by Allah, and this is in reply to the polytheists.

6.The deniers express different views about the Prophet and the Qur’an. Sometimes they say that it is witchcraft and sometimes they say it is a bundle of muddled dreams. At other times they say that these are invented words and sometimes that the Prophet is a poet and the Qur’an is the flight of his poetic imagination. This gives an idea of the muddled thinking of the deniers themselves. Sometimes when they say a thing, and when that thing does not click, they utter other idea and when that also is found to misfire, they say a third thing, and when even that fails they say a fourth thing. In this way they go on saying one thing or the other, trying to veil the reality.

7. That is: No people of any city embraced the true faith after seeing a tangible miracle.

8.That is: If any perceptible miracle is shown to them through the agency of this Prophet, these people would, not even then embrace the true faith, for this is the way of obdurate people.

9.This has been explained in Notes Nos.64 and 65, Surah Nahl.

10. All the Prophets that were sent ate food. None among them was super human, nor has any one of them lived for ever. The thing which distinguishes a prophet from other mortals is the revelation that came to him from God. This ayah also negates the idea that (Prophet) Khizr will be alive in this world for ever.

11. How many a community that lived sinfully have We destroyed, and raised up after them another nation :

12. And when they felt11 Our might, they fled from (their cities).

13. ’Do not run away, return to your comforts and your dwellings, so that you may be questioned!’12

14. They wailed: “Alas for us! Indeed, we were wrong-doers.”13

15. This wailing of theirs went on till We mowed them down like reaped corn,14 extinguished. 15

16. We did not create the heavens and the earth in sport.16

17. If We had wished to choose a pastime, We would have chosen it from Our presence if We were to do it.17

18. Nay, but We hurl the Truth at the Falsehood, and it does break its head and it (falsehood) vanishes.18 And woe to you for all that you have uttered.19

19. To Him belongs whoever is in the heavens and the earth,20 and those who dwell in His presence21 are not too proud to worship Him, nor do they weary,

20. They recite His Immaculateness day and night, unflaggingly.22

21. Or have they chosen from the earth gods who raised the dead ?23

22. Had there been other gods in these (heaven and earth) beside Allah, surely both would have24 disordered gone to ruin. Immaculate be Allah, Lord of the Throne, free from that which they ascribe to Him.

11. That is : When they saw the signs of the coming punishment.

12. This is a taunt, which means why you are fleeing now, when you were ridiculing the coming of this punishment; if it is in your power, return to your houses of amusement so that your companions may know your condition as to what transpired that you had to leave your homes.

13.At that time they admitted their guilt and were sorry for what they did.

14.That is: Their condition became like that of a farm whose harvest has been mowed down, leaving behind only straw and stubble.

15. Their warmth of life disappeared and they became lifeless.

16. After denying the Hereafter, man cannot give a reasonable explanation of the creation of the universe. For such people the existence of the universe is not the result of a sober and serious decision of God, but it is merely a creation of sport, which God has done for Himself. Hindu philosophers term it as ‘Leela’.
“In the beginning God was alone, and he desired to become many. As a consequence, he created the world out of mere pleasure, as a sport (lila).” -(Outlines of Hinduism, by T. M. P. Mahadevan p. 163).
The fact is that only those people consider God casual and unserious who themselves are not sober and serious.

17.That is: To create anything in sport or as a pastime is against the magnificence of the Almighty’s grand Personality. Even supposing that God wanted to do that, He would have done it near at hand; there was no necessity of creating such a grand universe, and such a sensible and sophisticated creature as man. In short, this workshop is not a thing of sport, but it has behind it a purpose and a reasonable objective.

18. It is not correct to think that this world is a play and we are the spectators, but that God has created it as a testing ground, and God is putting mankind to test. Therefore, this world has become a battle-ground for the conflict of Truth and falsehood, the result of this conflict will appear in the Hereafter, where there will be Truth and only Truth and Falsehood would have become extinct. However in this world too, God arranges for the Truth to register a telling blow at the Falsehood. Accordingly it has happened so many times in the history of world that when Falsehood raised its head, God crushed it through the agency of His messengers. Eventually Truth triumphed and Falsehood had to face defeat. Therefore, through this Prophet also Truth has to overcome Falsehood, and Qur’an is that invincible argument of Allah before which Falsehood cannot stand. After this only those people will term this world as a play who have closed their eyes from the reality.

19. That is: By imputing false statements to God, you are preparing means of your own destruction.

20. That is: He is the Master of all and every one, and all belong to Him and every one is His slave.

21. Means Honoured angels who are close to God.

22. As man does not get weary by breathing, so the angels do not get weary by singing praises of God. They are always busy glorifying Him and singing His praises. In these ayat a glimpse of the elevated beings is shown, which gives an idea of what magnificence the presence of Allah will be! It gives the right concept of Allah’s greatness and creates an inclination for worship and singing His praises.

23. The polytheists think that the god of the heavens is not the sole ruler of the earth, but that there are many small deities who are looking after the administration of the earth, and these are the very deities who cause profit or loss to humans in their dealings. As a rebuttal of this supposition, the question is asked whether they have chosen these other gods, and whether these gods are going to revive them after their death, and for worshipping them, whether they would receive any rewards. If it is not so—and even you yourselves cannot claim that they are going to raise them again—then what is the use of worshipping them ? If you are not to be revived after you are dead, when would these Gods come to help you or be of use to you ?

24. If there were to be many gods, then the working of this universe would have been chaotic. Every god would have used his power to run the world according to his own wishes, and at one time or another there would have a been some clash of interests and chaos. In such a case there would not have been the orderliness which is seen in the present system of the universe, and it would then not have been possible to execute any work according to plan in this world. For example for the rains, the compatibility of the land, sea, the sun and the winds is absolutely necessary, otherwise man’s efforts to provide water supply to every nook and corner of the earth would not have been successful. If these things were under the control of different gods, then their compatibility or agreement would not have been possible.
This is a great argument in favour of monotheism, which refutes polytheism and atheism. If this universe were to be without its Creator God, how could such a great workshop work in such an orderly manner ! Have not the disbelievers pondered that the heavens and the earth were of one piece, then We separated them, and that We made of water every living thing ? Will they not then believe?(Al-Quran)

23. He is not accountable25 for what He does, but all others are accountable.26

24. Or have they chosen other gods beside Him ? Say: “Bring your proof. This is the teaching for those with me and those before me.” 27 But most of them do not know the truth, that is why they turn away.

25. We did not send a messenger before you but We revealed to him that : “There is no god but Me, so worship Me.”28

26. And they say: “Rahman (Most Gracious) has taken children.” Immaculate is He! Nay, but they are His honoured slaves.29

27. They Precede Him not in speech,30 and they act by His command.

28. He knows what is before them and what is behind them, and they cannot intercede except for him whom He accepts,31 and they tremble for awe of Him.32

29. And whoever of them should claim : “I am a god beside Him, such a one We shall requite with Hell. Thus We requite the wrongdoers.33

30. Have not the disbelievers pondered that the heavens and the earth were of one piece, then We separated them,34 and that We made of water every living thing ?35 Will they not then believe?36

31. And We have made firm mountains on the earth lest it move away with them,37 and have made in them passes38 so that they may be guided rightly.39

32. And We have made the sky a roof safe.40 Yet they turn away from its signs.41

33. And it is He who created the night and the day, and the sun and the moon, each one is floating in (its own) orbit.42

25. Allah is the Absolute Master and the Highest Ruler. Therefore, there is no question of His being accountable or answerable before anyone, nor does anybody have any right to question His decisions and His acts.

26.As all are Allah’s creatures and His slaves, everyone of them is answerable before Allah. Anyone who does not think himself accountable before Allah, places himself in a wrong position, as a result of which his whole life takes a wrong turn.

27. That is: There is no proof of anybody other than Allah being God in the divine teachings. Today the teachings that have been imparted to my (i.e. Prophet’s) companions are absolutely the same teachings which were imparted to the followers of the preceding prophets (Peace be upon all of them), which were the teachings of monotheism.
It may be noted that in the various religious books of the polytheists the concept of more than one god being found is not an argument in favour of that being the divine decree or the saying of a prophet, for these books are not sent down or revealed by God but are authored by men.

28.Therefore, the teachings against monotheism found in different religions are not the teachings of any prophet. If such a teaching is ascribed to any prophet. then it is a falsehood and an allegation against that prophet.

29. The Meccan polytheists used to claim that the angels were the children of God. This is a rebuttal of that falsehood. The Qur’an says that they are not Allah’s children but they are His honoured slaves.

30. It is not the place of the angels to speak before Allah has spoken. They dare not do so, but you are under the wrong impression that they are the dear ones of Allah and may do anything with impunity, and get things accepted by Him.

31. That is: angels will intercede only in the case of those humans about whom Allah may allow them to do so. The idea is to refute the belief of the polytheists that if at all Doomsday occurs, the angels whom they worship will intercede on their behalf and will save them from divine punishment. For further explanation regarding intercession, see Surah Baqarah Note No.412, and Surah Maryam Note No.111.

32. Angels are never guilty of disobedience, but they tremble in awe of His wrath. It would behove man if he also inculcates this angelic attribute.

33. That is: You have made angels gods, but they do not claim divinity. They are ever busy in the worship of Allah. Even if it is presumed that anyone of them claims to be god, he will be thrown into the Hell, because that is the punishment for such a crime.

34. Here the earliest conditions of the universe are narrated and people are invited to ponder. It is not correct to think that the universe was in the same condition from the beginning as we see it today, and that it has no beginning, nor an end. The reality is that this universe has come into existence by a Creator having created it. The universe came into being in this way “The Creator first created a matter (nebula) Surah Ha Meem As-Sajda, ayah 11, which was a mass; then from this matter He created the earth and the heavens, and all the heavenly bodies. In other words, the earth and the sky were one mass, one piece and were separated subsequently”.
Anybody who would give a serious thought to this subject will realise that what the Quran has stated is true, for if the matter of the universe were not to be one, how could then harmony be found in all its different constituents. We see that the sun throws its rays on the earth, which accepts its heat and light. Now man has also reached the moon and we have found that on the moon also its ground is also made up of rocks. And when it is a fact that all this is the handiwork of one Craftsman, then why should man turn away from this reality.

35.That is: Water is the origin of life. All living things got life through water, and their existence depends on water. Scientific data reveals that life originated in water. According to Biology, protoplasm, the watery matter, is the matter of life, which is found in every living animal. Does not this reality of life point to one God’s creativity and His great might ?

36. That is : If man gives a serious thought to these realities, it would develop a sense of faith and belief in their minds, but people do not contemplate this aspect of the realities.

37. This has been explained in Note No.26, Surah Nahl.

38. He created passes in the mountains. These were the natural ways through which it became possible for men to go from one region to another.

39. To be rightly guided to find the way from one place to another and also to accept the right faith. Qur’an turns men’s minds from the external to the internal and from the appearance to the reality. This is its very effective and delicate guidance.

40. The meaning of the sky being a secure and safe roof means that it has been created in such a way that there is no defect in it. After a passage of billions of years it is still existing in its original condition and position. It has not even developed any signs of old age or decay that the denizens of earth may fear its falling.

41. The present day astronomers have discovered the Cosmic Rays, but they could not discover the Creator of the universe! It is so because they are in search of the Creator. In fact only those find God who seek Him.

42.In the text the word used is ‘Falak’ : Orbit of the planets. (Lissanul Arab, Vol. 10, p. 478) This word is not used in the Qur’an to mean the sky, nor was it known to mean sky in the old Arabic. Later on this word came to be used to mean the sky as a technical term in the astrological science, and in Persian and Urdu this word is used to mean the sky. And in the ayah this word is used in the ‘Nakirah’, which gives it the sense of each one’s orbit, and the word denoting their floating is used in the plural for more than two heavenly bodies. Therefore, this word points to the fact that not only the sun and the moon but all the heavenly bodies are floating in their orbits. When a man sees the heavenly bodies with his open eyes, he sees them floating in the vast space. therefore, the Qur’an has narrated the actual fact in a commonly understood way, and the idea is to show that the sun, the moon and the stars are all in motion, and they are continuing their journey in their own orbits. They cannot deviate from their appointed paths. This function of theirs with such a regularity is the clear proof that the reins of all the heavenly bodies are in the hands of an absolutely powerful Master and the Highest Being.
So far as the astrological science is concerned, it is accepted that the moon and the planets rotate in their orbits.
As for the rotation of the sun and the stars, this science does not deny their revolution on their axis, however about their orbital rotation modern science has not advanced from mere conjecture, therefore, the realities narrated by the Qur’an cannot be confined to the limits of the modern science. (For further explanation see Surah Ra’d, Note No.8). When the unbelievers see you (O Prophet!) they do not treat you except with mockery, saying: ‘Is this the man who talks (disparagingly) about your gods?’ And they themselves are such that deny all mention of Rahman (Most Gracious). (Al-Quran)

34. We have made no man immortal before you.43 If you die will they live forever ?44

35. Every soul must taste of death, 45 and We test you with evil and with good, by way of trial. 46 And to us you will be returned.47

36. When the unbelievers see you ( O Prophet!) they do not treat you except with mockery, saying: ‘Is this the man who talks (disparagingly) about your gods ?’ And they themselves are such that deny all mention of Rahman (Most Gracious).48

37. Haste is in man’s temperament.49 I will soon show you My signs,50 so do not ask Me to hasten.51

38. And they say: “When will this promise (be fulfilled), if you are truthful?”52

39. If the unbelievers only knew the time when they will not be able to drive off the fire from their faces and from their backs, and they will not be helped!

40. That (time) will come suddenly and will stupefy them, and they will be unable to repel it, nor will they be reprieved.53

41. Messengers before you were also mocked, but those who scoffed at them were smitten by the very thing they mocked.54

42. Say: Who protects55 you, by night and by day, from (the grip of) Rahman (Most Gracious)?” Yet, they turn away from their Lord’s mention.56

43. Or have they gods who can shield them from Us? They cannot help themselves, nor can they have support from Us.57

44. Nay, but We provided good things to them and their fathers, until a long period elapsed.58 Do not they see how We proceed to the land, reducing its borders?59 Can they then be victors ?

43. This ayah clarifies that nobody is to live permanently in this world, so much so that even the prophets of God have also to die one day. It refutes the wrong presumption of the general Muslims that Khizr has been granted by Allah everlasting life in this world. Besides, it also strikes at the roots of the Shiah belief which they hold about their twelfth Imam that he had disappeared and is living somewhere and one day would re-appear. As for the question of Prophet Eesa’s life: he is not living in this world, but has been raised above to the heavens, and after he appears again a little before the Day of Resurrection, he will also die his natural death.

44.The opponents wanted that the Prophet should die so that the tensions which had developed between them and the Prophet, might be ended. Qur’an says that if the Prophet dies, his opponents are also sure to die one day, therefore, what is going to happen after the death should really be a cause for worry for the opponents. To be reckless about the fate that awaits the people in the Hereafter is not the right or wise attitude.

45. This has been explained in the Surah Aali- Imran, Note No.215.

46. That is: The life of this world is the life of trial, death is destined for everybody. Similarly any one’s being well off or badly off is with a view to his trial only, and a Prophet, being a man, has to pass through these circumstances.

47. Returning to God means that Allah has sent you in this world and you have to go back to Him.
This is a simple reality which has been narrated in this verse. Contrary to this, the polytheists of India have this polytheistic belief that after death man’s soul amalgamates with God-(Allah is above what they ascribe to Him).

48. Here the word ‘Zikr’ has been used twice, connoting two different meanings. One meaning is talking disparagingly and the other meaning that they do not like to mention God’s name with His due praise. This is a taunt on the foolishness of the polytheists that they hold their deities so dear that they do not like to hear anything said against them, even if it is based on facts, but they are so much averse to Rahman, Most Gracious Allah, whose favours and mercies on them are limitless, that they do not like to hear His name being mentioned before them.

49. Man has been created hasty and impatient so that he may rush towards good and have zest for work, but man uses this motive force in the wrong direction and rushes towards evil. Man’s wrong decisions and careless acts are the result of the hastiness or impatience, whereas if man desires he can keep this motive force under his control and utilise it for his own good.

50. Means signs of punishment. These prophecies of the Qur’an came out to be truthful. Accordingly they were manifested in the battle. which the idolaters fought with the Muslims against the Prophet of Islam.

51.That is: Do not hasten to ask for punishment to come soon. It is learnt that hastiness is ingrained in man’s character, but at the same time he has also been given the power to control it, therefore, he should not hasten for the evil.

52. Promise of the Doomsday. This query of the unbelievers as to when the promise of the Doomsday will be fulfilled is the second example of their hastiness.

53. That is: Just now these idolaters are making haste for the Doomsday to occur, but when it will occur it would take them in its holocaust. At that time they will not find time to reform themselves and to repent for their follies and sins.

54.They used to make fun of the Prophet when he warned of the impending punishment, which ultimately seized them.

55.’That is: It may be day or night, man’s life is always in danger at every step, and it is the Most Gracious Allah only who protects him. If instead of protecting you He would subject you to suffering, there would be none who would be kind to you and protect you against Him.

56. That is: Their condition is such that they have no realisation of God’s favours, and they do not like to hear the mention of His favours and mercies being made. How unrealistic does polytheism make a man about the realities of life!

57.That is: If Allah’s punishment has to descend, then will these deities protect them from it? How would they protect them when they are unable to protect their own selves, particularly when they do not have the support of the Almighty. Here the hint is about those deities of the polytheists about whom they believed that they would protect them from all troubles.

58. Quraish were not only well to do but also enjoyed the privilege of being leaders. All this was achieved by them with the favour of Allah only. As they had been enjoying good times for quite a long time, they had become indifferent to God. The intoxication of wealth and power makes man negligent of God.

59. That is: The effects of Islam’s popularity in the vicinity of Makkah and around were becoming manifest, and its superiority was being gradually established.
The ayah hints at Madina in particular, where people were embracing Islam in good numbers, as if the world was becoming narrow for the polytheists of Makkah, so much so that a few years after the revelation of this surah the Prophet (Sallal Lahu Alaihi Wa Sallam) came to power in Madina. This coming into power in Madina preceded the victory of Makkah. In other words the victory of Makkah is the correct interpretation of this ayah. He said : “Nay, but your Lord is the Lord of the heavens and the earth, who created them and to this I bear witness. ”And, by Allah, I will plot against your idols after you have gone away and turned your backs. (Al-Quran)

45. Say: “I warn you by revelation.” But the deaf can hear no call when they are warned.60

46. And if a breath of your Lord’s punishment were to touch them, they would cry out: Alas for us! Surely we were wrong-doers.61

47. We will set up just scales62 on the Day of Resurrection, so that no man in the least may be wronged. We will bring (for weighing) actions as small as a grain of mustard seed. And sufficient are We as reckoners.63

48. And We”64verily gave Moosa and Haroon the Criterion65 (of right and wrong) and a light66 and a Reminder for those who fear God,67

49. Those who fear 68 their Lord unseen and who dread the Hour of the Doomsday.

50. And this is a blessed Reminder69 that We have revealed. Will you then reject it?

51. And We had bestowed on Ibrahim from before the rectitude becoming to him and We knew him well.70

52. When he said to his father and to his people: “What are these idols to which you are so devoted?”71

53. They replied : “We found our fathers worshipping them.”

54. He said: “Verily you and your fathers were in obvious error.”72

55. They asked: “Is it the truth that you have brought us, or is this but a jest ‘?”

56. He said : “Nay, but your Lord is the Lord of the heavens and the earth, who created them73 and to this I bear witness.74

57. ”And, by Allah, I will plot against your idols after you have gone away and turned your backs.75

60. It becomes clear that only those hear the voice of the revelation and that of the Prophet, who keep their ears open.

61. That is: Just now they are demanding that the punishment should visit them soon, but when even a part of that punishment would touch them, they would repent for what they had done and would admit that they had committed sins.

62. For explanation, please see Surah Qaria’ Note No.6

63. On the Day of Resurrection when the gathering of humans will be like a human sea, it will not be difficult for God to take the reckoning of every individual person on that day, and that His reckoning will be perfect.

64. From here starts the narrative about a few great Prophets. In the Qur’an mention of prophets occurs quite often, so that different aspects of their biographies and their teachings are brought into focus, the golden pages of the Prophets’ histories may be preserved, and the readers may get guidance from reading them. It also helps in removing the doubts of the deniers and makes them realise that the existence of the Prophets is a historical reality, and Allah has been sending them in different countries at different times. A particular advantage of this narrative is that the people of faith may get the benefit of their company by reading about them in the Qur’an, as if when Qur’an narrates the chronicle of any prophet, the reader is carried in the company of that ideal personality so that it may provide nourishment for his soul.

65. The word used here is ‘Furqan’ which means those signs which distinguish the truth from the falsehood and manifest the differences between the two. Accordingly in the Surah Muminoon it is stated :
“Then We sent Moosa and his brother Haroon with Our signs and manifest authority.” - (Muminoon -45)

66. ‘Zia’ (Light) means the light of guidance.

67. ‘ Zikr’ (Reminder) means the Torah, which was revealed to Prophet Moosa, and since Prophet Haroon was made a prophet and his minister on the request from Prophet Moosa, he has also been included in this favour.
This reminder proved to be beneficial practically in the case of only those who feared God. Those who did not want to fear God, could not derive any benefit from this.

68.To fear God without seeing Him is a great attribute of the God-fearing men. Those who put the condition of first seeing God before fearing Him have neither understood the greatness of God nor do they realise their own position that they have been placed in a testing ground and they are on trial whether they would employ their intelligence and common sense, with the help of the internal and external signs (the human world and the universe), and with the guidance from the divine revelations and in response to the voice of their conscience would recognise their Lord or not ?
From this it also becomes clear that efforts to see God by indulging in difficult physical exercises is useless, and is a deviation from the method that has been set for man in his life of trial.

69. That is: Qur’an.

70. In the text the word ‘Rushdahu’ (his rushd) is used which means understanding and also religious guidance. Prophet Ibrahim was to be raised as a great personality, therefore, Allah has bestowed on him, according to his status, seriousness, understanding and intelligence of a very high standard. On account of these capabilities he had reached the truth about monotheism even before he was blessed with prophethood, and he was a truthful man. And when he was blessed with prophethood, he became the standard-bearer of monotheism and a tower of guidance.
The favours and blessings of Allah which were showered on Prophet Ibrahim due to his knowledge and His selection was most appropriate and Ibrahim proved himself to be the most deserving of these favours.

71. After being blessed with prophethood. Ibrahim wanted to bring out his father and community from the mire of idolatry and in attempting to do so he openly denounced idolatry.
The present day secular mentality recommends tolerance in the case of even idolatry, and does not like any criticism of this objectionable practice. But the very purpose of the prophets’ being granted their high position is to bring out the people from the darkness of ignorance and to save them from the punishment of the Hell-Fire. Therefore, they register an effective hit at polytheism.

72. This was also a straight, unambiguous talk which Ibrahim delivered. If the forefathers were worshipping idols, it does not naturally mean that it is the right way. If the forefathers acted under the influence of ignorance, then how can it be reasonable for the children also to behave in the same ignorant way. But even in the modern scientific times what a large number of nations indulge in this ignorant practice. They are attached to their polytheistic culture because they have received it in their national heritage.

73. That is: These idols are not gods, but God is that who has created the universe and is its Master. This statement contains the argument that when these gods and goddesses are not the creators and masters of the universe, then how can they be the real God ?

74. Here witness means declaration. That is, I openly express and declare my belief of monotheism before you, and I am appointed by Allah to give witness to this fact.

75. The step which Prophet Ibrahim wanted to take against the idols, was hinted by him in advance so that the people may know it.
This was a sign of his extreme courage. We said: “O Fire, be coolness and peace for Ibrahim.”And they sought to plot against Ibrahim, but We made them the greater losers. And We delivered him and Loot, and brought them to the land which We have blessed for all mankind. (Al-Quran)

58. So he reduced them to fragments, except the big one of them so that they might turn to him.76

59. They said: “Who has done this to our gods? Surely it must be an evil-doer.”77

60. Some said: “We heard a youth say something about them, who is called Ibrahim.”78

61. They said: “Then bring him here before the people’s eyes so that they may see.”79

62. (When Ibrahim came) they asked: “Ibrahim, was it you who did this to our gods ?”

63. He replied: “Nay, but this big one has done it. Ask them, if they can speak ?”80

64. Thereupon they turned to themselves and said (to each other): “Surely you are the ones in the wrong.”81

65. Thereafter they were made to turn over upon their heads (confused) 82saying, and “You know that they do not speak.”

66. He said: “Do you then worship, instead of Allah, that which cannot profit you at all, nor harm you ?83

67. ”Fie on you and all that you worship instead of Allah! 84 Have you then no sense? ”85

68. ”Burn him and support your deities, if you are going to do anything,” They said.86

69. We said: “O Fire, be coolness and peace for Ibrahim.”

70. 87 And they sought to plot against Ibrahim, but We made them the greater losers.88

71. And We delivered him and Loot,89 and brought them to the land which We have blessed for all mankind.90

76. One day Prophet Ibrahim, when the people had gone out in connection with some festival, Prophet Ibrahim got the opportunity of entering the temple and he broke into pieces all idols, except the big one. He left the big idol purposely, so that the people might ask the ‘Red Joker’ who had done that to their deities. And when he would not give an answer, it would be clear to the people that the idols are lifeless things, which neither could profit nor could harm anyone. This was a great missionary tactic, which led him to break these idols. And this action he had taken after he had already presented his message with arguments, the details of which are given in Surah An’am, ayat Nos. 74 to 81. If his main objective were merely to break the idols then he would not have left even a single idol unbroken, nay, he would have broken the big idol first.
There was a possibility of one question being asked: What right had he to break the deities of other people ? Such a question arises only as a result of not understanding the real importance of a Prophet’s position. A prophet is sent by Allah, and he receives Allah’s messages through revelation direct, and he is directly guided. Therefore, he has to obey Allah’s commands, regardless of the consideration whether it is against the current practice of a certain community or caste or society. A prophet considers the divine right more important than the human rights, and he does not care if he has to break any traditional rule or law in order to finish every evil or forbidden thing, he would willingly do it. And whatever Prophet Ibrahim had done was to end the great evil-polytheism -and therefore, his action is praise-worthy and not at all objectionable. Accordingly Allah declared this action of his as the result of right guidance.

77. When people returned from the festival, they saw the condition of their deities and were terribly offended and were extremely enraged.

78.It is thus learnt that this incident took place when Ibrahim was a young man, and that prophethood was bestowed on him in his youth.
Prophet Ibrahim had expressed his thoughts against the idols, therefore, when the people saw their idols broken they thought that damage must have been caused by him alone.

79. In this way Ibrahim got the opportunity to present his message before the masses and the classes.

80. That is: The biggest idol had done this act. If idols can speak, why not ask them ? This was a very effective taunt on the helplessness of the idols. When they could not save themselves, then how can they save their worshippers ? If they have the power of speech, then ask them who has done this, and if they do not have the power of speech, then it means that they are lifeless stones. Then how can they be gods ?
Prophet Ibrahim had taken this step to bring home to the people that the idols were unreal deities, and for this very purpose he had ascribed the damaging action to the big idol. This manner of speech-ironical-is very effective in bringing out the waywardness and straying of the people, as it at once shocks them. But those who cannot understand the delicacies of language, merely go by the apparent meaning of the words and start raising objections. This telling reply from Prophet Ibrahim also did not influence them, and they treated it as a lie. They thought that Prophet Ibrahim has denied that he had broken the idols. If his intention was to deny this allegation, he would have clearly stated that he had not broken the idols and that the allegation was false. But he did not say anything of the sort, and his opponents also did not consider it a lie, as they understood that he was presenting a logical argument against idolatry, therefore, they, in their reply, admitted that idols do not speak. When they admitted this fact, it gave an opportunity to Prophet Ibrahim to show the helplessness of the idols and to register an effective proof against idolatry.
As for the hadith in which three falsehoods have been ascribed to Prophet Ibrahim, which includes the statement here referred to i.e. Nay, but this big one has done this: this hadith has been narrated in Bukhari, Muslim and Tirmizi, etc., and ulema have given different interpretations for this, but Imam Razi has put the nail on the head : “ As for the first narrated hadith, it is better to ascribe the falsehood to their narrators than to ascribe it to the prophets (Peace Be Upon Them)”.
And Maulana Abul Kalam Azad has rightly commented :
“Generally the commentators have agreed that on three occasions Prophet Ibrahim uttered such words as can be termed as falsehood. One of these occasions was when he was asked whether he had broken those idols, and he replied : ‘Nay, but this big one has done this.’ although he himself had broken them.
“In this connection argument is pushed on the basis of a narrative from one of the authentic ahadith, but first of all we must seriously contemplate on this occasion whether here in reality any such event has been narrated which proves that Prophet Ibrahim spoke a lie, irrespective of the seriousness and manner of that lie. The fact is that in the history of the commentaries of the holy Qur’an there is no greater and unaccountable puzzle than this one. There is nothing in Qur’an which depicts the uttering of the falsehood of the truest of the true personality. But with difficulty one ayah is being distorted in its interpretation to show that a falsehood is being uttered. And why is this attempt to prove the commitment of falsehood being made ? Only because there is a supposed hadith, lest the narrative of the non-innocent narrators might be considered weak. As if the main thing in this affair is the protection of the non-innocent narrators and not of the innocent prophets, and if there is a difference between the Qur’an and a narrative, then Qur’an has to be moulded to conform to the narrative. The evidence of the narrator is inviolable.”
- (Tarjumanul Qur’an, Vol. II, page 495)
Blind following of tradition is very aptly and effectively pointed out by his sarcastic remarks. Further on the writes :
“Without doubt the narrative is from the two authentic books of the hadith, but in these thirteen hundred years no Muslim has claimed innocence for the narrators of the hadith, nor has anyone considered Imam Bukhari and Imam Muslim above committing mistake So the truthfulness and the innocence of the prophets is a part of the religious belief and is to be followed.
“However best the narrative among the various kinds of narratives it may be, in no way his evidence is more than an evidence of a non-innocent narrator , and the evidence of a non-innocent person cannot be accepted against the certain beliefs of the religion. We will have to admit that this cannot be the saying of Allah’s messenger, surely the narrators have committed a mistake here.” (ibid page 499).
The reply of Prophet Ibrahim was in the nature of an argumentative charge against his opponents, and it cannot be termed as (falsehood) and when a hadith- whether of Bukhari or Muslim- differs from Qur’an and also casts doubts on the innocence of a prophet, then such a narrative cannot be the saying of the Prophet. Therefore, that tradition, from the viewpoint of its text, deserves rejection. And as for its sources, that is also doubtful. Imam Bukhari has, stated it to be the exact sayings of the prophet and also as not the exact sayings of the prophet the narrator Abu Huraira narrating it not exactly as stated by the Prophet.(See Bukhari, Kitab Ahadithul Anbiya), Then again the narrative which is said to be according to the statement of the Prophet is by one Jarir bin Hazim, and there is a difference of opinions among the scholars of hadith about this narrator. Allama Ibn Hajr, in his Tahzibut tahzib, the well known and reliable book about the narrators of the ahadith, has quoted both kinds of statements, e.g. Ibn Saad says that he is reliable, but in his last days he suffered from a mental sickness. Nasai says that there is nothing wrong in quoting from him. Imam Ahmed says that Jarir commits many errors. In Egypt his memory was not proper and he narrated from his superstition (See Tahzibut Tahzib, Vol. II, pages 69 to 72). And Imam Zahbi has quoted the saying of the very Imam Bukhari that Jarir Ibn Hazim sometimes commits errors.
(See Meezanul E’tidal, Vol. I, page 393).
It is clear that the sources of this hadith are doubtful, and its allusion of authorship to the prophet is not right. But those who insist on its authenticity, quote in support a hadith from Bukhari about intercession, in which it is stated that on the Day of Resurrection when people will approach Prophet Ibrahim to intercede on their behalf, he will put this excuse that he had committed three falsehoods (Bukhari Kitabut tawheed), and they explain this falsehood by saying that it was a taunt. But this interpretation is not correct for if this was a taunt, then it was a thing to be appreciated; what was his fault that under its excuse he would decline to intercede before God on the day of Resurrection ? On the one hand considering his statement as very meaningful and effectively impressive and on the other hand thinking him to be guilty! These two opinions are contradictory. Therefore, imputing falsehood to Prophet Ibrahim is absolutely wrong.

81.That is: For a short time there was a realisation in their minds that they were on the wrong side, and this they conveyed to one another secretly.

82.That is: Again their prejudice returned and they could not think dispassionately.

83.This was the greatest argument against idolatry which Prophet Ibrahim could present before his opponents.

84.This harsh statement was uttered by Prophet Ibrahim when the argument in support of monotheism had been convincingly conveyed to the idolaters. And the fact that idols cannot profit or harm anybody had been brought home to them, for if they could have the power to harm anyone they could have definitely harmed Ibrahim.

85. It is elicited that idolatry is absolutely nonsensical. A person using his intelligence cannot be an idolater.

86. Those who said this might have been religious leaders and purohits of the temple.

87. That is: Ultimately these worshippers of the idols threw Prophet Ibrahim into the fire, but Allah commanded the fire to be cool for Ibrahim and the guarantor of his safety. This was a miracle which Allah manifested in favour of his Prophet. There is nothing contrary to common sense in this phenomenon. The characteristic of the fire to burn is created by its Creator, and if He wants to create a different characteristic in it, can He not do it ? The physical characteristics of things are not their own, but are created by God. And when they are created by Him, then He can change them whenever He likes. It confounds only those who do not believe in God, or if they believe they do not consider Him as the Absolute Powerful Being.
As it is, in the modern times a number of inventions have been made which are fire proof. If man can produce such protective things, then how is it difficult for the Absolutely Powerful Being to protect His favourite slave from the ravages of fire? In reality it was the help from Allah that was manifested in support of Prophet Ibrahim, when He had jumped into the fire as a standard bearer of tawheed.

88. That is: Prophet Ibrahim was not harmed in any way. On the contrary his opponents were unsuccessful.

89. It is learnt that among the community of Prophet Ibrahim, only Prophet Loot was his follower. Therefore, after this stated event Allah commanded him to migrate. So he migrated and went to Palestine.

90.Means the land of Palestine, which is full of blessings of both the kinds, worldly and spiritual. It is rich spiritually, because it was the habitat of quite a number of prophets from Ibrahim to Eesa (Peace be upon all of them). It is rich materially because it is very productive and green. (For further explanation. please see Surah Bani Israil, Not. No.1).

72. And We bestowed upon Him Ishaq, and also Yaqub91 (grandson), and We made each a righteous man.92

73. And We made them Imams 93 (leaders) who guided by Our commands and We revealed to them 94 to do good deeds, and to establish salat and to pay zakat, and they were worshippers of Us (alone).

74. And to Loot We gave wisdom and knowledge,95 and We delivered him from the city which indulged in wicked practices.96 Verily, they were a community wicked, evil.

75. And We admitted him to Our mercy.97 Verily, he was of the righteous.98

76. And before this when Nooh99 invoked Us, We heard his prayers100 and saved him and his people from great suffering.101

77. And delivered him from the people who denied our revelations.102 Verily, they were evil people, so We drowned them all.

78. And Dawood 103 and Sulaiman,104 when they were passing judgment concerning the cornfield in which the herd of goats of a group had strayed at night and We were witnessing their judgment.

79. We gave Sulaiman insight into it (the case); and to each gave judgment and knowledge.105 And We subdued the mountains and the birds to join Dawood in Our praise (Tasbeeh).106 And We were the doers107 (of all this).

80. We taught him to make coat of mails that it may protect you in your wars. Are you then thankful ?108

81. To Sulaiman (We subdued) the raging wind: it blew at his bidding to the land which We have blessed.109 We have knowledge of everything.

91.That is: Allah not only gave a son like Ishaq but also a grandson like Yaqub. They were the bright gems of the clan of Ibrahim.

92. That is: These personalities were most virtuous in their character. This refutes the various statements in the Bible which tarnish their image.

93. He was a true leader of mankind, for he showed them the path that leads to God and guided them according to the divine command. Everyone who followed him achieved true glory. The distinctive aspect of the leadership was that he himself did not seek to be the leader nor was he interested in assuming leadership, but it was Allah who made him the Imam or the leader of the people, and under his guidance many communities were raised.

94. After giving the comprehensive command of doing good deeds, the command for establishment of salat and giving of zakat signifies that these two mode.” of worship are the sources of good. By making arrangements for them, virtues are nourished.
From this ayah it is also learnt that salat and zakat had been two important parts or pillars of the shariah of the Prophets (peace be upon them ).

95. The word ‘Hukm’ used in the text means wisdom, and the word ‘Ilm’ (knowledge) means that knowledge which is obtained through divine revelation.

96. Refers to wicked and abominable practices like homosexuality. The story of the community of Prophet Loot is narrated in Surah A’raf (Verses Nos. 80 to 94) and Surah Hood Verses Nos. 77 to 83).

97.It is this point which is purported to be clarified here, that is, how Allah helps His Prophets.

98. The first and foremost attribute of the prophets (peace be upon them) is to be righteous, but in the existing Torah and the Bible improper things have been imputed to them, which tarnishes their character. Qur’an declares their righteousness, which fact automatically refutes these allegations.
A very shameful allegation has been made against Prophet Loot in the Book of Genesis, Bible (19: 32 to 38), and it is so absurdly shameful that quoting it is intolerably repulsive.

99.The chronicles of Prophet Nooh has been narrated in Surah A’raf (ayat Nos. 59to 64), Surah Yunus (ayat Nos. 71 to 73), and Surah Hood (ayat Nos. 25 to 49)

100.The prayer of Prophet Nooh occurs in Surah Qamar, ayah No.10, and Surah Nooh, ayat Nos. 26 to 28.

101. Great suffering means the suffocation of the idolatrous and antagonistic environment and also the punishment which came down upon the community.

102. Here the idea is also to show how Allah has been helping His prophets.

103. Prophet Dawood (David) was a descendent of Prophet Yaqub(Jacob).With prophethood, a grand kingdom was also granted to him. (See Surah Baqarah, Note No.120).

104. Prophet Sulaiman was Prophet Dawood’s son. Along with prophethood, he was given a grand and peerless kingdom. Please see Surah Baqarah Note No. 120.

105.No details of this case have been narrated by the Qur’an, it has only made a hint of an event, which was sufficient for the purpose in view.
What is learnt from the ayah is that Prophet Dawood and his son, Sulaiman, used to decide their cases on the basis of their knowledge and wisdom. Once in their court, where both of them were sitting as judges, a law suit came up. In the darkness of night, the herd of goats of one party strayed into the cornfield of another party and damaged the crop. Therefore, the second party lodged a complaint against the first party for making good the damages. Allah had bestowed on Sulaiman wisdom of a very high order, therefore, he gave the best judgment. In this connection Qur’an neither has clarified what the judgment was nor has it stated that the judgment given by Prophet Dawood was wrong, nor is there anything reported to have been stated by the Prophet (p.b.u.h.) in this connection. Then why imaginary stories are ascribed to these prophets ?
The reference made by Qur’an of this case is merely to show that it was Allah’s favour on these prophets that He gave them power and provided for them to sit in judgment on his subjects’ disputes and kept a watchful eye over their judgments. In one case where Dawood had experienced some difficulty, Allah helped Sulaiman to deliver the right judgment. It thus becomes clear that understanding of matters and right opinion is dependent on Allah’s guidance only.
Dawood and Sulaiman were father and son, and both of them were granted by Allah knowledge and wisdom. But the son was better than the father by the grace of God, and he had become his father’s assistant.

106. Allah has granted this miracle to Prophet Dawood that when he used to sing Allah’s praises in his prayer, the mountains and the birds used to give him accompaniment and this chorus created a charm which had no equal.
Prophet Dawood was granted with Zabur (Psalms) a special kind of tune.
Mountains are lifeless and solid, and their singing praises of the Lord sounds strange apparently, but that God who is the Creator of the wonders, caused a prophet to manifest this miracle that the mountains also sing the praises of His Immaculateness and the birds also join in this singing, what is strange in this ? This occurrence was perceived in a tangible form as a miracle, otherwise Qur’an repeatedly states the fact that every particle of the heavens and the earth is busy in singing the Creator’s praises. But man is unable to understand (Surah Bani Israil : 44)
In view of this reality, the fact of the mountains and the birds joining Prophet Dawood in singing the praises of the Immaculateness of the Lord is the cause of increasing faith and strengthening belief. Its interpretation is attempted by only those who are not prepared to accept the miracle as a miracle.

107. That is: This miracle used to be performed through Prophet Dawood, but in reality it was being caused to be performed by Allah only. By his command alone the mountains and the birds sang His praises.

108. The craft of making the iron-dress or the coat of mails was taught by Allah to Prophet Dawood. Besides, he was also given the miracle by which the iron used to become soft in his hands (Surah Saba, ayah 10).In those days, coat of mails was very important in the battle, and it proved very useful for them in their jihad, as if this was a divine help for them.
Subsequently the craft of making coat of mails became common, it came to be used as a means of protection in the battles, as if through Prophet Dawood it is a great favour of Allah, on mankind. Therefore, here the question is asked: Are you thankful for this favour?

109.The land that is blessed means the lands of Palestine and Syria. The special favour of Allah on Prophet Sulaiman was that the raging wind was made Subservient to him, so that his journey might be finished in much less time. In what form this was achieved, we do not know. Possibly he was flying with his chair in the air, as some commentators think. Any way this was an extra-ordinary thing, and it was a miracle, which Allah made him to manifest. There is nothing contrary to common sense. If the Last Prophet (Sallal Lahu Alaihi Wa Sallam) could be made to travel in a part of the night from Makkah to Baitul Maqdis then why is Prophet Sulaiman’s flying in the air is unacceptable ? And the present-day man with the help of science and technology traverses a journey of thousands of miles in a few hours. Then why a prophet of Allah cannot undertake space journey in record speed with the support of Allah’s might behind him ? Then We heard his prayer and bestowed upon him Yahya (John), and adjusted his wife (to bear a child) for him. Verily they were ever active in good deeds, and used to invoke Us longingly, and in fear and were submissive to Us. (Al-Quran)

82. And of the devils (We subdued to him) some who dived for him and did other work.110 And We were watchful over them.

83. And Ayyub 111 ( Job ) ( We blessed) when he invoked his Lord (saying) : “Verily, adversity has afflicted me, and You are Most Merciful of all who show mercy.”112

84. So We heard his prayer and removed that adversity from which he suffered, and gave him his family people and the like thereon along with them113:a mercy from ourself and a reminder for worshippers.114

85. And Ismail, Idris115 and Dhul-Kifl 116 (also We blessed). They all were patient.

86. To Our mercy We admitted them. Verily they were of the righteous.

87. And Zun-Noon’117 (also we blessed) when he went off in anger and deemed that We will not call him to account,118 then he cried out 119 in the darkness: “There is no god except You, You are Immaculate! Verily, I have been a wrongdoer.”120

88. Then We heard his prayer121 and delivered him from the suffocating anguish.122 Thus We deliver the believers.123

89. And Zakaria, when he invoked his Lord: “My Lord ! Leave me not single124 (childless), and you are the best of inheritors.”125

90. Then We heard his prayer and bestowed upon him Yahya (John), and adjusted his wife126 (to bear a child) for him. Verily they were ever active in good deeds,127 and used to invoke Us longingly,128 and in fear and were submissive to Us.129

91. And she who preserved her chastity,130 We breathed into her Our spirit131 and made her and her son a sign for all peoples.132

110. By satans are meant the rebel Jinns. Allah had made a number of rebel Jinns subservient to Prophet Sulaiman so that he might get his strenuous work done through them, e.g. to dive into the sea and ferret out the pearls, to remove heavy stones without the help of the cranes, and to build magnificent buildings. etc.
It may be noted that Prophet Sulaiman had utilised these extraordinary resources for building up Baitul Maqdis, providing war necessities and for strengthening the Islamic state.
It should also be noted that during the period of Prophets Dawood and Sulaiman, Bani Israil were at the peak of progress. Many victories were achieved during the period of Prophet Dawood, and during the time of Prophet Sulaiman a vast and magnificent Islamic state was established, which was peerless on account of its certain characteristics. Thus it was the perfection of that greatness or superiority which Allah had bestowed on the nation of Bani Israil over the other nations of the world. And it was also a blessing for the entire mankind that a member of its species had the privilege of establishing its rule over the jinns. Allah knows His wise plans and schemes best.

111. Prophet Ayyub (Job) was a prophet descending from Prophet Ibrahim. In the Bible a Scripture is ascribed to him, but in it the real event has been presented in a fictitious way. In fact certain things have been imputed to Prophet Ayyub which are unworthy of a Prophet, and are therefore not reliable. Besides contradictory statements are found in it. However from its study it is learnt that his period would have been prior to the time of Prophet Moosa. He was a citizen of Oudh which is situated in the eastern side of Palestine on the north eastern side of Edom (See Job 1:1, and 4 : 21 ).

112. Prophet Ayyub suffered from a very severe disease. It was a great trial which he had undergone as commanded by Allah. Inspite of great suffering he never uttered a word of complaint and was an epitome of patience. He prayed to Allah for mercy in an appealing way which was a praise of Allah saying that He was the Most Merciful of those who give mercy.
Allah caused his prophets to undergo various trials. Some were granted grandeur and magnificence as in the case of Prophet Sulaiman and some were deprived of all resources and were made to suffer from very acute diseases, as in the case of Prophet Ayyub. It was done in order that their lives may become ideal for their followers and the people may follow their example in both good and bad circumstances.
It is also learnt from this that though the prophets are close and favourite slaves of Allah, they are helpless in the matter of ending their sufferings but pray to Allah only to remove it, and He alone removes it, When no prophet is able to avert his own suffering and trouble, then how can he do it in the case of others ? Then what is the significance of invoking Prophets for averting suffering or trouble instead of invoking the Almighty Allah ?

113. It appears that something had transpired resulting in the separation of Prophet Ayyub’s kinsfolk. When Allah heard his prayer and restored his health, He arranged the circumstances in such a way that Prophet Ayyub’s kinsfolk also met him. And the additional favour done by Allah on him was that there was an increase in the number of his kinsfolk.

114. That is: Those who worship Allah and choose to remain as His loyal slaves should learn a lesson from this event that sometimes virtuous people are subjected to such trials that they have to say good-bye to their health, and their kinsfolk also get separated from them. In such conditions patience of Prophet Ayyub can become a ray of hope for them.

115. See Surah Maryam, Note No.77.

116. The mention of Prophet Dhul-Kifl has been made in the Qur’an among the prophets who have practised patience, which gives us an idea that they must have passed through very trying times. No details about him are available either in the Qur’an, or in the hadith. As regards Bible, no mention of a prophet having this name is found in it. However there is a mention of Prophet Ezekiel, whose scripture is referred to therein. He had to pass through trying times in the time of Nebuchednezzar. Some commentators opine that Dhul-Kifl might have been a title of this Prophet Ezekiel. In Iraq, there is a place named Al-Kifl, where the grave of Dhul-Kifl is stated to be situated. But in this connection no reliably authentic source is available, therefore, silence is preferable.

117. The word used Zun-noon here means Lord of the fish. This is the title of Prophet Yunus (Jonah), and he has been given this distinguishing title because he was swallowed by a fish, and later on was thrown out alive. (For details see Surah Yunus, note No.147).

118. Prophet Yunus was sent to the community of Nineveh. In that city he had been presenting his dawah for quite some time, but when its citizens were not prepared to embrace his faith, he was very much upset and left the city, disgusted with the obstinate people. He thought that the step taken by him would not be disapproved by Allah and he will not be called to account for it. But Allah disapproved of his act, for it was not proper for a prophet to have left his community for whom he was appointed to convey the divine message without the permission of Allah. This aspect of the matter was overlooked by Prophet Yunus, and this was an error on his part. Since this irresponsible act was committed by a prophet in the matter of his prophetic duty Allah subjected him to a very severe trial and it came about when he reached these a for going out from Nineveh. He sought to sail in a boat, to go to Yafa. In those days the nearest seaport for going to Jerusalem was Yafa, which was on the shores of the Sea of Rome. His boat was caught in a storm and was overturned and Prophet Yunus falling in the sea was swallowed by a very big fish (probably a whale). (The detailed description is in Surah Saffat).

119. That is: He called from the belly of the fish, where there was immense darkness, nothing but darkness the darkness inside the belly of the fish and secondly the darkness beneath the layers and layer of sea water. Total Darkness.

120. Through what trying times Prophet Yunus had to pass in the belly of the fish is difficult to imagine. Inspite of the very great suffering that he had to undergo, he did not bring a single word of complaint on his lips. On this occasion the appeal that he addressed to Allah is out and out a praise and appreciation of Allah’s greatness and might and his own failings. Even inside the fish he raised the voice of tawheed, and referring to Allah’s immaculateness he admitted his failings in the harshest words. This sincerity and this selflessness of his speaks volumes about his greatness.

121. This prayer had come from the depths of his heart and was couched in the most humble and sincere words. Therefore it reached the’ Arsh’, tearing the darknesses of the sea and was accepted in the blissful presence of the Almighty, the Ruler of all rulers.

122. Accordingly the fish ejected him out alive on the shores.

123. That is :This is an example of the fact that Allah subjects the people of faith in various kinds of trials; for this world this life of the world is the life of trials, and when the people of faith come out successful after these trials, He provides for their deliverance.

124. The prayer of Prophet Zakaria was for a child, a child who should be an inheritor of the blessings of prophethood (Please see Surah Maryam, Note No.8).

125. That is: Ultimately Allah is the Lord and Master of everything. And He is the best Master.

126. The wife of Prophet Zakaria was barren, but Allah removed her barrenness and gave them a son, Yahya (John). (For further details see Surah Maryam, Notes Nos. 11 to 14).

127. That is: Those prophets (peace be upon all of them) whose mention has been made in the foregoing ayat were vying with each other in doing righteous deeds and were most active in virtuous activities. It is seen that to be active in virtuous activities is a prophetic attribute.

128. This is the desired standard of relationship between a slave and his Lord that such a relationship should not be on the basis of merely blood, but it should be fully heart-felt and with deep longing. When he would invoke his Lord and when he would worship Him, it would be with the mixed feelings of love and fear.

129.That is : These personages whose mention has been made above were extremely honourable ones, but there was not even the slightest trace of pride and vanity. They used be completely wrapped in humility and meekness and led their lives in humbleness.

130. Means Maryam (Mary), who was a very virtuous and chaste lady.

131. The relationship of spirit to Allah is like the relationship of the House of Ka’ba to Allah. That is, it clarifies the respectability of the spirit. (For further explanation. please see Surah An-Nisa, Note No.279).

132. Sign of Allah’s might. The real thing is Allah’s command. He commanded and a virgin gave birth to a child, and because it was His command, the child was born without having a father.

92. Verily, this community of yours is one community133, and I am your only Lord, therefore worship Me134.

93. But the people have broken their religion into fragments among them,135 but to Us they will all return.136

94. So whoever performs good deeds and is a believer, his endeavours will not go unrewarded.137 And We record it for him.138

95. And it is forbidden for a (community of the) township which We have destroyed that it ever return.139

96. Until, when Yajooj and Majooj (Gog and Magog) are let loose, and rush headlong down from every mound.140

97. And when true promise will come near to fulfilment; 141 the eyes of the unbelievers142 will fixedly stare (and they will say): Alas for us! Surely we were heedless of this, nay but we were wrong-doers.”143

98. Verily, you (idolaters) and that which you worship beside Allah are fuel of Hell;144 there you will surely go.145

99. If these had been gods, they would not have come there, but in that they will abide forever.

100. Therein they will be crying with pain and will not be able to hear.

101. Verily those to whom promise of favour has already been made146 from Us shall be kept far away from it.

102. They will not hear the slightest sound thereof and will abide forever in that which their souls desire.147

103. The Supreme Terror (of that Day) will not grieve them, and the angels will welcome them, (saying):”This is your Day which you were promised.”

133. This address is to all the prophets (p.b.u.t.). By ummah is meant all those who follow them. It means that the followers of the prophets though they may belong to any group however different really belong to one ummah, one brotherhood, one community, for the religion of all had been one and the same, viz. Islam.

134. That is: To all the prophets and through them to all their followers were given the instruction to follow tawheed (monotheism).

135. The religion of Islam which the people received through the agency of the prophets was only one religion, Islam. But people made various changes in this religion from their imaginations, distorted it, changed haram into halal and vice versa. Thus when separate collective bodies of rituals and religious rites were prepared, they were given separate names and on this basis different groups or religious following cropped up.
In view of this reality, the different and varied religions should not be considered that all of them were sent down or revealed by God, but they are concocted by men.

136. That is: How long these differences of religion ? One day everyone has to present himself before God. On that day everyone will know what was really the religion of Allah, and how people were trying to present false rituals as true religion.

137. In this competition of religions, the standard of acceptance with Allah for the human deeds will be the righteous and virtuous deeds, which humans might have performed with having faith, and not under the stamp of any religion.
It should be noted that the righteous deeds cannot be performed with remaining independent of the divine Shariah. For example, only that salat will be acceptable which would be according to the rules of the Shariah. Apart from this, the salat performed in any other way will not be salat in reality, nor will it be considered as act of righteousness. On the contrary a person performing such a salat will be considered a sinner. For the acceptance of the righteous deeds, there is also this condition of the performer being a man of faith. And the meaning of being a Momin or man of faith is that the man should believe and accept and claim openly to accept all that which Qur’an invites to believe.

138.That is: A record of his deeds is being prepared.

139. That is: The citizens of a township that has been destroyed cannot come back to that township again, that is they cannot return alive in this world to get an opportunity to reform themselves. Their return is not possible till the Doomsday. When this is the reality, then the people should take care and consider this opportunity as golden for reforming themselves.

140. Yajooj and Majooj, i.e. Gog and Magog have been explained in Surah Kahf, Note no.118, in which we had explained that these were wild tribes, who inhabited the region in the north of Caucasus. They used to cross the Dardanelles and plunder the people inhabiting these regions. To prevent their assaults, Dhul-Qarnain had built an iron wall on the request of the nation living in that region. This wall had stopped the assaults of the marauders.
The passage of time changed the effectiveness of this wall, for other ways had opened, nor is any nation bearing the name of Gog and Magog are recognised today as such. However, when the prophecy of the Qur’an will be fulfilled the reality will be known. It would not be proper to say anything merely on the basis of conjecture. Nor would it be right to rely on narratives which are not supported by authentic sources and whose text is also not free from dubiety and other defects. For example this narrative of Tirmizi that Gog and Magog dig up the said wall daily and when they are near making a hole in the wall, their chief asks them to stop and go home, the work would be started again the next day; but in the mean-while Allah repairs the wall. Thus they try to dig up a hole in the wall every day and leave it before it is done, but the following day they find it unbroken and whole.
Imam Tirmizi has quoted this narrative in Abwabut-Tafseer under Surah Kahf and has written that this hadith in ‘Hasan Gharib’, and we come to know such things through this method of sources, although this hadith is neither reliable nor authentic on the basis of its sources nor on the basis of its text. The well know commentator Allama Ibn Katheer writes in his Tafseer.
“There is contraindication in regarding the text of this hadith as the saying of the Prophet, because the obvious meaning of the ayah that they could neither climb the wall on account of its being strong and tall nor could they bore a hole in it. But Ka’b Ahbar has quoted a similar narrative, and it appears Abu Huraira has taken this (Israili) tradition from him, for he used to sit with him often and he used to narrate Israili stories. So Abu Huraira might have narrated this story and some narrators might have imagined that it might be a ‘Hadith Marfoo’ (i.e. the saying of the Prophet) Allah knows best.” - (Tafseer Ibn Katheer, Vol. III, page 105).
One narrator of this hadith is Abu Awana, about , whom the hadith writers have clarified that when he narrates a hadith from his memory, many times he commits errors.
-(Tahzibut Tahzib, Vol. II, pages 116 to 120).
It ‘is amazing that a narrative which goes contrary to the obvious meaning of the Quranic verse and whose lack of sense is so obvious, has found a place in Tirmizi. Would that such reliable books of hadith were free from such nonsense !
Contemplating this ayah of the Qur’an, its reference to context and these ayat of Surah Kahf in which the chronicle of Gog and Magog is narrated, what one can gather is that in the world the process of destruction of the nations by God’s action will be continued on account of their evil acts, tyranny and disbelief, so much so that the world will reach its last stage of destruction. At that time two nations, Gog and Magog, will be raised, who will be the great mischieving forces, though they may have different names. They will come from the high parts of the earth (north), and will cause mischief and disturbance in the whole world (and not necessarily among the Muslims only). It is presumed that this advance of theirs would take the shape of a world war, and they will have the full provision and equipment to destroy the world, (probably the new nuclear missiles, for in some hadith there is a mention of their shooting arrows into the sky).Therefore they will advance in the world destroying a very large portion of the human population. In this way by their hands the disbelieving nations of the world will be destroyed finally, and after that there will be Doomsday.

141.That is: The promise of the coming of the Doomsday. After the emergence of Gog and Magog the Day of Resurrection will soon occur. In other words at that time humanity will be at the end of its terms on this earth.

142. Then when the Day of Resurrection will occur and all will be raised again alive, the disbelievers will be in a state of shock, as it will be least expected by them. Therefore, their eyes will remain wide open in astonishment.

143.On the Day of Resurrection the disbelievers will not only admit that they were negligent but will also confess that they were sinful.
The main stumbling block in the way of believing in the Hereafter is man ‘s negligence, negligence of a criminal sort. That is, inspite of the arguments about the certainty of the Hereafter, man avoids accepting its authenticity, for after accepting it, it would not be possible for him to live a life of his choosing or according to his own sweet will. Thus his desires prompt him to divert his attention from the Hereafter and try to keep him involved in the worldly amusement.

144. The address is to the polytheists, that they and those whom they worship are going to become the fuel of the Hellfire. The idols will be sent to the Hell so that their worshippers may realise that those which they worshipped considering them as gods were not only completely helpless in helping them in any way, on the contrary they are the cause of their increased suffering. How very painful the scene will be, where the worshippers of the false gods will be burning in the fire along with their gods. If the idolaters may just try to visualize this scene, it may help them to give up polytheism.
Here this question is meaningless that when the deities also are to become the fuel of the Hell, then what will happen in the case of Allah’s prophets whom some of their followers had made their deities ? Because the Qur’an has used the words “Ma ta’budoon’ (the things which you worship)- the word ‘Ma’ here is generally used to refer to inanimate objects, and by these words what is meant here is idols and material things only, which the polytheists worshipped. Further on Qur’an has clarified that (ayah 101)
(“Verily those to whom promise of favour has already been made from us shall be kept far away from it”) and in Qur’an at other places also the fact of the prophets of God and people of faith having been kept away from Hell and being sent to Paradise has been mentioned so many times that there is no possibility of any misunderstanding in this respect.

145.That is: the idols and also those who worshipped them will remain in the Hell for ever.H ere this aspect of the narration is worth noting that Qur’an narrates the painful consequence which awaits the idol-worshippers before them in quite unambiguous terms. ‘Therefore, an Islamic dawah worker should also adopt a clear and unambiguous attitude against polytheism and innovation (bida’t), and should describe in clear terms the consequences of false practices, however bitter the description may be felt by the idol-worshippers. The task of the physician is to give the right treatment to his patient, even if he is required to give a bitter medicine or to give an injection.

146. That is: For the sincere people of faith and those who fear God whose lives were a mirror of righteousness.

147. These ayat clarify that those who will be found deserving of the Paradise according to the promise made by Allah will not feel any worries on the Day of Resurrection and they will be kept away from the Hell so far away that its slightest noise will not also reach their Cars. It thus refutes the idea that the sincere people of faith will have to pass from near the Hell. At another place in the Qur’an it is stated :
“Then he, whose record is given in his right hand, He truly will receive an easy reckoning.”- (Surah Al-Inshiqaq,7 -8).
For further explanation, See Surah Maryam, Note No.95.

104. On that Day We will roll up the heaven like a scroll of writings.148 As We began the first creation, We will repeat it. It is a promise, We will assuredly fulfill.

105. And verily We had written in the Zabur (Psalms) after the Reminder: “My righteous slaves will inherit the earth.”149

106. Verily in this is a (good) message for the people who are worshippers!150

107. And (O Prophet!) We have not sent you forth but as a mercy for the peoples.151

108. Say: “It is revealed to me that your God is one God!152 Will you then submit to Him?”

109. But if they turn back, then say: “I have warned you all openly, and I do not know what you have been promised is near or far off.153

110. ”Verily, He knows that which is spoken openly and that which you conceal.154

111. ”And I know not this may be a trial for you, and a material provision for a while.155

112. (The Prophet) prayed: “O my Lord! Judge with truth.156 Our Lord is Rahman (Most Gracious) whose help has been sought against that which you utter.”157

148. On the Day of Resurrection the skies will be rolled up like sheets, so that a new world may be established with a new system. Materialists consider the universe to be without a beginning, but Qur’an tells us its beginning as well as about its end. If in the world a construction can take place after destruction, then the destruction of the world for the building up of a new world is not at all astonishing, nor is it strange that a well developed universe may take place of the old universe.
(For further explanation, please see Surah Ibrahim, Note No.11)

149. By the earth is meant the earth or the land of Paradise, as is clear from the ayah of the Surah Al-Zumar, ayah No 74:
“...And(He)has given us the earth to inherit that we may dwell in Paradise wherever we please.”
And the meaning of their being inheritors is that the said earth which will be eternal and will have the most satisfying provisions will be at the disposal of Allah’s virtuous slaves and they will be made to inhabit it.
In the ayah a reference is made to Zabur (Psalms) which was revealed to Prophet Dawood. The idea behind giving this reference is to indicate that so far as power and control over the present earth is concerned, it is a temporary phase, and this is made available to even those who are negligent of God, and also to His pious slaves. Accordingly Dawood, who was a prophet of God, was made a caliph, ruler. As for the eternal success, Allah had written in the Scripture that was revealed to Prophet Dawood, after reminding about the Hereafter and God, that the inheritors of the earth will be His virtuous slaves. In the presently available Psalms which are included in the collection of the present Bible only a glimpse of this topic can be seen. As for the Reminder to the people, the following excerpts from the Psalms may be seen :
“Trust in the LORD, and do good; so you will dwell in the land, and enjoy security. Take delight in the LORD, and he will give you the desires of your heart.(Psalms 37: 3,4)
“Depart from evil, and do good; so shall you abide for ever. For the LORD loves justice; he will not forsake his saint. The righteous shall be preserved for ever ,(Psalms 3 : 27, 28)
As for being the inheritors of the earth, the following may be seen in the same chapter of the Psalms :
‘The righteous shall possess the land, and dwell upon it for ever. (Psalms 37 : 29) “Wait for the LORD, and keep to his way, and he will exalt you to possess the land, (Psalms 37 : 34) The words implying that they will live for ever signify that the earth is the earth of the Paradise, and in the ayah preceding the ayah under reference (No. 104) the topic narrated refers to the Hereafter. Therefore, according to the reference to context, it is proved that by the earth is meant the earth of the Paradise.

150. Being worshipper means to be worshipping only Allah and to be loyal slave to Him alone. In the foregoing ayah the promise was to the righteous slaves, and here the worshipping slaves are being given the glad tidings, as if one attribute is the explanation of the other attribute.

151. That is: The coming of the Prophet (Sallal Lahu Alaihi Wa Sallam) is a means of mercy to humanity, for through him people will attain the true recognition of their Lord, and by leading a life under his guidance will deserve to get His mercy. Lil-A’lameen’ (for the peoples of the world) means that his coming was not for any one nation, community or country or time or period or age, but that it is for all the nations of the world and for the entire life of this world for the whole of mankind. Therefore, his mercy is general and his is for the general people, and for all he is a prophet of mercy. If people want to remain deprived of this general fountain of mercy, they will be responsible for their own dismal end. Air, water and light are not reserved for anyone particular nation, but is available to all without any distinction. But if anyone acts prejudicially against the blessings of his Lord, and may plug his nostrils refusing to breathe air, then his death by suffocation is definite. Similarly who ever runs away from water without drinking it, is more likely to die of thirst. And the one who closes his eyes in the light, is bound to wander in darkness. This is the reason why after coming of the Prophet of Mercy, the majority of the people of the world have remained deprived of the blessings of this mercy.

152.That is: The revelation that came to me teaches only tawheed, nothing else but tawheed. It is a monotheism which negates every kind of polytheism.

153. Here the direction is being given to the Prophet that if your community refuses to accept the call of monotheism, then tell them clearly that in the case of their denial the promise of Allah’s punishment will essentially be fulfilled, however, it is not known to him whether it would be imminent or after a long time. From this ayah it is quite clear that the Prophet did not know where the infidels will be subjected to Allah’s punishment. In view of the existence of such clear ayat in the Qur’an, how senseless is the persistence of a group of Muslims who argue that the Prophet had the knowledge of the Unseen !

154. That is: Your inside and outside, both are well known to God and He will deliver his judgment in the light of His true knowledge.

155. This is being conveyed through the words uttered by the Prophet that he did not know why the punishment is being delayed, possibly it might be on account of the possibility of their being put to trial, and before their destruction they might get some chance of enjoying the pleasures of this world.

156. From this it appears that when this Surah was revealed the Prophet’s mission had reached its last stage. Accordingly, these were uttered by the Prophet only after he had convincingly conveyed his message to the people that the truth has been fully manifested to them but they still persisted with denial. Let the deliverance of the final judgment come from God that the Truth may prevail.

157. That is : The truth that is being presented before you, you are speaking various kinds of false things about that truth, so in this connection we appeal to the Most Gracious, Allah, seeking His help, and so that He may make us steadfast in the path of Truth.