S51. SURAH AZ- ZARIYAT

NAME: In the beginning there is a mention of Az-Zariyat (dust spreading winds) which gives the Surah its name.
TIME OF REVELATION: It is Makkan and it appears from the subject matter that it might have been revealed in the middle Makkan era.
CENTRAL THEME: Requital of deeds.
ORDER OF VERSES: In Ayah 1 to 6 drawing attention toward the stormy and rainyielding winds which are a source of awakening the unaware souls, they have been presented as a proof of the inevitable requital of deeds. Ayah 7 to 14 warn the deniers of the requital of the consequences of their mockery. In ayah 15 to 19 there is an inspiration for leading a virtuous life through the description of its best reward. Ayah 20 to 23 want man to ponder over, those signs which are on the earth, in the sky and even in his own self and which are enough to create a certainty and conviction about the truth of requital. Ayah 24 to 46 provide a lesson from some important historical events of the holy prophets which prove that Allah’s law regarding punishment to rebels becomes effective in this world also. Ayah 47 to 60 are the concluding ayaat of the surah which describe Allah’s Power and Greatness and invite us to run toward HIM and to worship HIM alone.

51. SURAH AZ-ZARIYAT Ayah: 60

In the name of Allah, most Gracious, most Merciful

1. By 1 the winds that scatter dust. 2

2. Then bear the burden (of rain-laden clouds).3

3. Then glide smoothly with ease.4

4. Then distribute a matter (rain). 5

5. Verily with which you are being threatened is true.6

6. And the Reward and the Punishment will certainly occur.7

7. By the sky with clouds one upon another. 8

8. You are talking differently. 9

9. Only those are turned away from the Truth whose sense is lost. 10

10. Destroyed be the conjecturers.11

11. Who are unconscious, drowned in heedlessness.12

1. Here the swearing by the winds is by way of witness, that is, they create conviction of requital of deeds. Swearing by way of witness is an Arabic style of eloquence.

2.Dust-raising winds herald rains. Sometimes they turn into typhoons. Thus they serve as an instrument of awakening careless human beings and making them aware of Allah’s Might and Glory.

3. Though the winds are very light, subtle and delicate they are also capable of lifting the weighty clouds carrying billions of liters of rain water. Airborne travelers can witness such a wonderful scene below their aeroplanes which makes them feel as if there is a vast ocean of clouds in the atmosphere which extends up to horizons. This carrying of heavy clouds by the wind is a clear sign of the wonderful administration of a Great Omnipotent Being.

4. The extremely heavy weight of rain-laden clouds does not decrease the speed of the winds. Rather they advance smoothly and fluently. This phenomena also shows that their rein is in the control of the Omnipotent and extraordinarily efficient ONE.

5. “The rain is termed ‘Amr’ (a matter) because it is indeed a very important matter. It is by the order of Allah that the winds perform the duty of distributing rain water. In some areas they drop light showers and in other torrential rain. In some places they cause stormy floods and in some they are like a bounty from the blue skies. Elsewhere they turn into destructive torment. In other words, these winds distribute rains according to a systematic plan. Thus it is evident that a Great Powerful Planner is behind this astonishing scheme.
The attribution of work-distribution to winds is metaphorical. There are many such examples in the Quran. For instance it has been said that a wall ‘intended’ to fall.
“The wall which intended to fall down”. (Surah Kahf - 77)
In one tradition the holy prophet is reported to have said that means angels. But, as clarified by Allamah Ibne Katheer, this tradition is Daeef (weak) and hence cannot be taken as evidence. (Tafseer Ibne Katheer, Vol. 4 P.232).

6. Means the Day of Qiyamah as well as the day which will be a day of Divine Punishment even in this world for those who falsified the holy prophet.

7. Meditation can make one understand that in this changing behaviour of winds there is both a means of knowing Allah and also of gaining conviction of requital of deeds. While blowing, these winds make us both fearful of Allah’s wrath and hopeful of HIS mercy. In other words, through their changing patterns, they both warn us about the Divine Torment for the rebellious and also give good tidings of Divine Bliss for HIS faithful slaves. This also makes it manifest that the occurrence of reward and punishment is an absolute truth.

8. Originally the word ‘Hubuk’ is used in the text which is the plural of ‘Hubak’. The waves or undulations created by winds in water are called ‘Hubuk’. Hence this word is used also for the layers of clouds appearing in various designs. The famous Arab poet Imra-ul- Qais says:
“Clouds are lying one upon another covering it as if it were sheets with lining.”
The Winds scatter clouds in the sky in such a way that they look like lying one upon another in different designs. This creates an awful scene which frightens the onlooker and invites him to think. This fear is a proof of the truth that man is answerable to Allah and that be cannot escape HIS wrath if he adopts a rebellious attitude. Hence the frightening clouds also support the news of Resurrection which Quran gives.

9. That is, the occurrence of Reward and Punishment is a fact. But you have become confused by denying it. Consequently different people talk differently. Some say there is no truth in requital. Some say whatever reward or punishment is there, it is only in this world. Some say our deities will protect us if at all Requital occurs and some bring forward the philosophy of transmigration. This difference of opinions and creeds is the result of denying the truth about the original reality of Reward and Punishment. For further clarification please see Surah Qaaf,

10. Only those people deny the Requital who have lost their intelligence. Otherwise, whosoever makes use of the God-given brain will never deny this explicit truth. It is the Divine Law of Almighty Allah that when a man before whom truth is presented and who, instead of using his senses, insists upon following his desires and denies the truth, loses the ability of recognizing the truth. His mind is made to turn against the truth. Thereafter he adopts and attitude of persistent denial.

11. Will man get a reward or a punishment his acts is such a basic question which determines man’s overall attitude. His success or failure depends upon it. Therefore it is necessary to get its answer in the light of knowledge and evidence. Allah Almightily has provided its answer through revelation and prophethood and it is that man who is a responsible being is answerable to Allah that occurrence of Resurrection and Requital is essential, inevitable and certain; that success depends lining. upon man’s belief and right attitude. In support of this Allah has provided such signs, both in this universe and also inside man himself, which have the degree of witness and evidence and which can guide man in the right direction. Ignoring this knowledge and resorting to random guessing and conjecture in this most important problem of life is nothing but leaving aside light and preferring to grope in darkness. Those who do so drive themselves toward destruction. A big number of human beings is groping in the dark alleys of religious prejudices blind desires and materialistic outlook. Be it the so called philosophy of transmigration of soul or a claim of “no life after death” or belief of intercession instead of performing, all these things are mere talks of guess and conjecture which inevitably lead to final doom. The real light of knowledge is that which Quran provides, the only guarantee of eternal success.

12. That is, they are in utter unawareness, Therefore they have no idea at all of what is in future for them.

12. They ask: when is the day of Reward and Punishment?13

13. The Day they will be baked on the Fire.

14. Taste your wickedness.14 This is for which you were making haste.

15. Doubtlessly the God-fearing will be in the midst of gardens and springs.15

16. Taking whatever is bestowed on them by their LORD 16 Before this they were righteous 17 (of a higher level).

17. They used to sleep little in night. 18

18. And were praying for forgiveness during pre-dawn hours.19

19. And in their wealth was a compulsory share (right) for the beggar and the deprived.20

20. And in the earth are great signs for those who would be convinced. 21

21. And also in yourselves. Don’t you see?22

22. And in the heaven is your sustenance23 and also that of which you are being warned.24

23. Then, by the LORD of the heaven and the earth, this is true,25 as certain as you are speaking. 26

13. Their question as to when the day of getting reward will arrive was just to make a mockery of Resurrection. Hence the following reply thereof is also in a harshly toned warning.

14. Wickedness means the evil in which they had indulged in their worldly life. That evil will encircle them in the form of an eternally painful torment.

15. By God-fearing is meant those who believed in the Day of Judgment and led their lives with the fear of Allah and did not disobey HIM, as is clear from the context.

16. They will be taking up the God-given eternal bounties joyfully.

17. They had led a virtuous life in the world. ‘Muhsin’ is he who not only obeys Allah’s orders but obeys them nicely and presents an excellent character.

18. They were spending a major part of nights worshipping Allah. Allah’s worship was dearer to them than rest. Fear of Resurrection did not allow them to sleep peacefully. The Quran has presented this awakening during night as a desired standard so that one may rise up as much as one wants. But it is not made obligatory or compulsory. Hence it has been clarified in Surah Muzzammil.
Ahnaf bin Qais, a companion of the holy prophet, used to confess:
“I do not come up to the standard of this ayah.” (Tafseere Tabari, Vol: 26, P. 122).

19. For explanation please see Surah Aal-e- Imran, Note: 23-24. Predawn hours is the most appropriate time for obtaining nearness to Allah. A Hadithe Qudsi tradition says:
“Allah’s prophet (peace be upon him) said: Our LORD, every night when one third of it remains, descends towards the worldly sky and declares: Is there a caller whose call I may answer. Is there any beggar whom I may grant. Is there anyone who seeks pardon so that I may forgive him.”

20. Beggar is the one who requests for financial assistance to meet his requirements. If the beggar appears needy he should be helped, considering the request his right. If he is not really needy, one who helps him will not be responsible. As regards those professional beggars who, despite being healthy, make begging their regular occupation and, in addition to it, propagate ‘shirk’ (polytheism) by asking in the name of others than Allah, they are never worth giving help (sadaqah or khairat). A tradition says:
“ A man goes on begging until, on the Day of Qiyamah, no flesh will remain at all on his face.” (Bukhari, Kitabuz Zakat).
And deprived are those people who, due to some bodily defect or unfavorable circumstances or any calamity are unable to make both ends meet and yet do not ask help because of their self-respect. Such people are really entitled to assistance. The Quran has, by specifically mentioning them, drawn our attention toward the fact that it is the duty of those whom Allah has blessed with His bounty to recognise such needy people and help them even though they do not extend their hand to beg.
This ayah also makes it clear that the rich in society do not do any favour when they help the needy. Rather it is the right of such needy people which must be duly recognised and complied with.
This is a Makkan Surah. Orders regarding payment of zakat were given in the Madani stage. This shows that this right (of the needy) was a well known and recognised right even prior to the arrival of details. It is a quality of the believers to accede it.

21. The signs of Allah’s Might, Over lordship, Knowledge and Wisdom are quite manifest in the earth. What comes to mind after pondering over these attributes of Allah is that HE differentiates between good and evil; that He is just that HE has created His creation with an aim. This is gives certainty to the belief that man is answerable to Allah and he has to get the reward or punishment for his deeds.
In modern age, geology has made astonishing discoveries about the structure of earth, the metals and minerals hidden beneath it, its gravity and revolution etc. All this is for making the habitation of man on it possible. Then is it ever conceivable that the one for whose sake all these things have been provided should have an aimless life? Will the ONE Who made all these arrangements for enabling man to live on it and who gifted mind and conscience to him will leave him unquestioned and will not differentiate between his good and bad deeds? Anybody who will take the trouble to think on the lines pointed out by the holy Quran will gain conviction of Allah’s Over lordship and consequently of the reward and punishment which will be awarded by Allah in the Hereafter.
The shocks of earthquake awaken the sleeping people in this world. They instill fright in heir hearts and warn them that the LORD of the universe can lash them with His whip of punishment, so do not be careless but fear Him. Even after seeing such clear signs how unreal, unjust and senseless is it to say that God has nothing to do with reward or punishment and that man is at liberty to do whatever he desires in this life.

22.Human nature does differentiate between good and evil. Man’s soul scolds him for his evil deeds and gives him peace and satisfaction for his good gestures. In other words a sort of court has already been established by Allah in man’s heart. His conscience cries out loudly: fear thy LORD. Is this not a clear sign of the fact that Allah’s whip can come down heavily upon the disobedient and is it not a proof of the truth that Allah will deal with His slaves in accordance with their deeds?

23. Means rain which provides both drinking water and eatables like grain, fruits and vegetables.

24. Means the punishment which can descend upon you in the form of lightning, thunder, storm etc. In the sky there is merciful rain as well as a whip of punishment which makes both the attributes of Allah manifest, viz. His being Merciful as well as Harsh Punisher. Thus it is essential that He may bring a day when HE may shower His Mercy on His good slaves and give harsh punishment to evildoers.

25. Here swearing has been resorted to for presenting the matter with full authenticity and emphasis. What is meant is that the signs mentioned above create conviction about the Real LORD, Allah. and also that the Reward and Punishment too is a reality.

26. When man speaks he is quite sure that it is he himself who is speaking and he does not have any doubt about it. Exactly like that the deal of Reward and Punishment is a sure, certain reality beyond doubt.

24. Has the story of Ibrahim‘s honoured guests reached you?27

25. When they approached him, they said “Salam” (peace). He said: Salam be upon you also --- Unknown people.

26. Then he went to his housefolk silently and brought a fat calf (roasted beef) 2 8

27. And he presented it to them and said: Don’t you eat !

28. And (observing that they are not eating) he felt fear.29 They said: Do not be afraid, and gave him good tidings of a son 30 endowed with knowledge.

29. Hearing this, his wife came forward vociferating 31 and smote her face32 and said: A barren old woman!

30. They said: That is what your LORD has said.33 HE is the Wise, the Knower.

31. Ibrahim asked: O envoys! What is your errand now?

32. They said: We have been sent towards a criminal community.34

33. So that we may shower baked claystones on them.35

34. Which are marked from your LORD for those who cross limits.36

27. This event has been described in detail in Surah Hood a nd Surah Hijr. Points requiring clarif ication too have been explained there. Please see Surah Hood, Notes: 96 to 104 and Surah Hijr, Notes: 49 to 55.
These honoured guests were angels who had arrived in the form of human beings. Awe could be seen from their appearance. Almighty Allah had sent them to Ibrahim so that they may give him good tidings of a son in his old age, a son who would be very intelligent and who would be bestowed with Prophethood and from whom a race would continue which would have superiority over other people and whose good deeds would leave indelible impressions in human history. This was a very great blessing of Almighty WHO bestowed it upon Ibrahim (Alaihis Salam). This is a proof of the fact that Allah blesses His slaves for their good deeds. Likewise, later on, there is a description of the Divine Punishment awarded to the people of the community of Loot (Alaihis Salam) which testifies that Allah punishes the deniers and the rebels in this world also. So when both reward and punishment occur even in this world then how can it be said that there will be no requital of deeds and how can one deny the reward or punishment in the Hereafter? In short, these events have been mentioned here to create conviction about the Requital.

28. This also describes the disciplines of a host. Feast must be so arranged that the guest may not get its hint. One should not be stingy in entertaining his guests. One should show broadmindedness, and descent and pleasant manners. The way the prophet Ibrahim presented roasted beef in ample quantity to his guests shows his large-heartedness and generosity.

29. Ibrahim recognized that they were angels, not men. Since he know that angels usually arrive in human form only for some important purpose, he experienced fear regarding the impending event.

30. This was good tidings about the birth of Ishaq.

31. That is: Sarah.

32. Meaning with astonishment. This was a feminine gesture by Sarah.

33. Means despite old age and barrenness a son will be born.

34. Toward the community of Loot. For explanation please see Surah Hood, Notes: 105- 121 and Surah Hijr, Notes: 56-74.

35. For clarification please see Surah Hood, Note: 119.

36. It is also destined by Allah as to which stone will hit whom, and kill him.

35. Then we evacuated the Believers there from.37

36. And there we did not find any house of Muslims except one.38

37. And We left a sign for those who fear the painful torment. 39

38. And also in (the event of) Moosa, there is a sign.40 When WE sent him to Firaun with clear forceful proof.

39. He turned away his face, being proud of his power, and said: he is either a magician or a mad man.

40. At last WE caught him and his armies and flung them into the sea while he was reproaching himself.41

41. And in the event of Aad (is also a sign)42 when WE sent a dry wind upon them.

42. It reduced into dust everything whereupon it blew. 43

43. And there is a sign in the event of Thamud 44 also when they were told: enjoy for a while.45

44. But they rebelled against their LORD’s commandment.So a thunderbolt seized them and they remained gazing.46

45. Then they could neither rise up nor save themselves.

37. Allah evacuated them safely from that area even before the arrival of the devastating punishment.

38. There was only one Muslim house in that locality and it belonged to Loot. None except his family members had accepted Islam.
The fact that despite all the missionary zeal and activity on the part of Loot (peace be upon him) only his household could become Muslim gives food for thought to those who are working for Islam and reform. Whatever be the degree of selflessness and the pains taken for propagation in the best possible manner and whatever be the personality of the missionary, it is not necessary that people may certainly hear their call and reform themselves. Very few of them may get the fortune of accepting the truth. Hence, leaving the consequence to Allah the workers should continue to do their duty in the best possible manner.

39. For explanation please see Surah Hood, Note:121

40. Now, briefly. attention is being drawn toward the admonitory end of the rebellious communities like Firaun, Aad, Thamood, and the people of Nooh. These events are clear proofs of the truth that Almighty Allah is not unaware of HIS creatures’ conditions. He continuously punishes the rebels.

41. He became aware of his oppressive and rebellious attitude only at the moment of his death. Hence he began to cond emn himself. The incident of the drowning of Firaun has been described in detail in Surah Yunus and Surah Taahaa.

42. The event of the destruction of the Aad community has been narrated more explicitly in Surah Ahqaf.

43. For explanation please see Surah Ahqaf, Note: 41 and 42.

44 . The event of the annihilation of Thamood has been narrated in Surah Hood as well as in a number of other Surahs.

45. The gains of this world are temporary. So do not make them your aim of life and do not give it preference over the Hereafter. You may obtain whatever benefit of this world you can, but by keeping the good of the other world in mind.

46. They were wiped out by the lightning before their eyes and they remained confounded.
For explanation please see Surah Aaraf, Note:123.

46. And WE seized the folk of Nooh also he fore them 47 They were a disobedient people.

47. And the sky, WE built with might and WE possess great capacity.48

48. And the earth,WE spread so how excellent spreader are WE.49

49. And of everything WE, created pairs, so that you may get a reminding.50

50.So flee toward Allah. 51 I am an open warner from him to you. 52

51. And do not ascribe any other god with Allah. I am an open warner from HIM to you.53

52. Similarly they termed ‘magician’ or ‘madman’ every Messenger who came to the people of the past.54

53. Did they bequeath it to one-another? Really they are rebels.55

54. So you turn your face from them. There is no blame on you.56

55. And go on admonishing, for, admonition benefits the believers 57

56. I have created jinns and men merely so that they should worship ME.58

57. Neither do I require sustenance from them nor do I want that they should feed ME 59

47. The occurrence of the obliteration of the community of Nooh has been presented vividly in Surah Hood.

48. These are the concluding ayah of this surah wherein the Oneness of Allah, Prophethood and Resurrection have been put forth in a style of admonition, because, the correct understanding of Allah results in a demand of reward and punishment and prophethood is essential to meet this demand.
We get an idea of the vastness of Allah’s Might by observing the sky. This observation is quite possible by the naked eye. But the discoveries made by modern science with the help of powerful telescopes provide a mindboggling idea of the vastness of the outer space. The existence of billions of stars and planets, wonderful systems of innumerable milky ways, the existence of stars at a height from where their light requires several light years to reach the earth and even after the accumulation of so much information, the confession of the scientists that they have no idea of the vastness of this universe which continues to expand. All this only proves the truth of this Quranic ayah which gives us an idea of the unfathomable might of Almightily Allah.
Why, then, Allah who possesses this much might can not create another world wherein all the dead men can be enlivened for giving them their reward or punishment as the case may be?

49. Allah has spread out this earth in such a way that billions of people can live thereon in comfort. Its surface has been so leveled that walking thereon is easy. Looking from the geographical view point earth’s diameter is nearly thirty thousand miles and its expanse is about fifty crore kilometres, which gives us the idea of its span. But just see the narrow mindedness of man, who denies Hereafter, imagining that Allah’s might is limited!

50. For explanation please see Surah Yaseen, Notes: 39 to 42. When everything in the world is in pairs and it supplements itself in collaboration with its pair then the world itself also should have its pair and Quran shows that the world’s pair is the Hereafter and that it becomes complete only when the world joins the Hereafter. Otherwise the existence of the world remains incomplete, aimless and meaningless.

51. This and the subsequent two ayah are Allah’s Word but they have been presented in a style wherein one who speaks is the holy prophet so that these words may be issued from the mouth of the Messenger and make his mission clear. Here, in brief words, people have been invited to rush towards Allah which means: not only advance but advance speedily towards Allah, for, to obtain Him is to obtain our real Lord and to reach our original goal. In rushing towa rds Allah there is also an indication of sentimental attachment to Him. It embraces in it a whole world of emotions.

52. That is: I have been dispatched towards you so that I may warn you about the Day of Resurrection and whatever is to happen then and so that you may wake up and amend your attitude towards Allah.

53. That is: I am cautioning you openly about the bad consequences of polytheism. Despite this clear warning issued by the prophet (peace be upon him) those who continue to remain in the state idolatry and polytheism will not, on the Da y of Resurrection, be in a position to say that we were never told of the torment which we are facing now.

54. Just as this prophet is being termed magician and madman, the previous prophets too were being called by such names. Since the words of the prophet are based on revelation they are very effective and penetrating for human hearts. So those who are adamant on denying say that it is a magic or sorcery which is influencing people’s mind. But what they ignore is the fact that a magician can never utter those truths which go deep down in hearts of the hearers and revolutionize their lifestyles totally, in a descent manner.
Likewise the deniers, in reply to the prophet’s claim that he is getting revelation from the heaven, retort that this is madness. But they never care to think that can a mad man ever speak wise things and also present a Dawatul Quran 543 S. 51 complete system of thought and action for the society?

55. This insistence on labeling the Divine Messengers’ magicians’ and ‘madman’ is so continuous, it seems as if every nation had bequeathed to the following nation that whenever a Divine Messenger comes to them they should call him a magician and madman. And it is a fact that all such people were rebellious and likewise the opponents of this Prophet Muhammad (peace be upon him) too are rebels. It is this rebellious attitude which prevents them from accepting him, their wellwisher, as a Divine Prophet. Consequently they talk such nonsense.

56. Means, O Prophet! You have proved your argument” before them, Now if they do not want to abandon their haughty attitude leave them. You have done your duty. There is no blame on you.

57. Leaving the rebels a lone a fter presenting final arguments to them does not mean that the work of admonition too should be discontinued. No, advising must continue, because, it benefits the believers who accept the advice. What is meant is that though the efforts to improve the obstinate is fruitless, admonishing should continue in general terms. This work should never be given up even in the most unfavorable circumstances because there can be people who may accept its sweet essence. This is a very important instruction to those who want to work for Islamic propagation.

58. The explanation of worship has been given in Surah Kahaf, Note: 125. It, along with Note: 5 of Surah Hood, may be kept in mind here. Quran has used this word ‘Ibadat’ in the meaning of worship so many times that its most obvious meaning seems only worship. For idol worship, the word “Ibadat” is used which obviously means ritual worship, So far as linguistics are concerned, most famous Arabic dictionaries have defined the word ‘Ibadat’ thus:-
“The origin of Uboodiyat is Khuzoo (submission) and Tazallul (to humble one’s self).” “He did ibadat of Allah means he made HIM ‘Maabood’(deity worthy of worship),”
“Taabbud means performance of the rituals of worship.”
“Faraa says: in linguistics the meaning of ‘Ibadat’ is to obey with a sense of submission.” (Lisaanul Arab, Vol:3, p: 272-273)
This makes it clear that if the linguists have defined Ibadat as obedience they have also bracketed submission with it to mean such obedience which is accompanied by the lowering of heart and the expression of one’s devotion and the casting of one’s head down. Obviously, such submission can be reserved only for Allah and it is essentially included in the meaning of worship. But worship is the foremost meaning of Ibadat and the initial point of man’s relationship with Allah. And if the initial point is incorrect nothing else would be correct. Therefore religion has given prime importance to worship and it has been the central theme of the call of all prophets:
“O my people! Worship Allah. You have no other gods save Him.” (Hood: 50)
In this ayah under discussion the aim of the creation of the jinns and men has been described as Ibadat of Allah. It throws lights on the following points:
One: When the jinns and the men have been created for the worship of Allah it is incorrect to make either jinns or men our deity.
Two: If anybody does not worship Allah or makes other partners in his worship of Allah (be it an idol, an angel, a made up imaginary Devi-Devta or a great human being) he is deviating from his aim of life, and renders himself useless. When wood becomes useless it is used in fire. Similarly those people who render themselves useless by ignoring the aim of their creation make themselves the firewood of Hall.
Three: To worship ONLY ONE GOD is the duty imposed by Allah on His slaves. So we should fulfill it considering it our duty. If somebody says that he has no time for worshipping Allah or no leisure for performing Salaat he is making the ugliest exhibition of his ignorance. He is neither conscious of his duty nor he has any inclination toward God worship. He Thinks that he is born only for eating and earning. Then he remains no more a human being but turns into a materialist animal. When man falls down to such a low level all avenues of success are closed for him.
Four: when God-worship is the aim of creation it is necessary that it should be accompanied by a deep inclination of heart. Salaat, recitation of Allah’s Names, His Praise, Tasbeeh, Tahmeed, reading the Quran and pond ering over its contents as well as engagement in other rituals of worship and interest therein fulfill the object of creation.
Five: One who worships Allah cannot be a denier of His obedience because denial of obedience is a revolt. Bowing before Allah, and refusing to obey Him is a contradiction which render worship meaningless, just cast an eye on the way in which the rebels have been described in the above ayah. Also bear in mind that Iblees (Satan) did not refuse to worship Allah. He had refused to obey His order whereupon he was branded maloon (cursed).

59. Allah is needless. HE is not in need of anything. Nor does He call HIS slaves to provide sustenance for HIM. HE only desires that HIS slaves may worship HIM alone as it is both HIS right as well a demand of justice. Moreover, this worship is not going to benefit Allah in any way but only the worshipper is to gain.

58. Verily only ALLAH is the Sustainer, the Mighty, the Powerful.60

59. So these deniers have the same measure as was for their fellow61 So they may not make haste.

60. Destruction then is destined for these deniers on the Day which they are promised.62

60. Here three attributes of Allah have been mentioned.
One: HE is the Sustainer which means HE makes provision, HE does not require provision. That HE is such a Sustainer Who goes on giving life-sustaining provision to innumerable men and animals continuously from eternity without diminishing HIS treasure. How, then, man leaves Him aside and imagines others as sustainers and providers?
Second: attribute is that HE is the Mighty, the Omnipotent and hence does not require anyone’s support. HE is directing and managing the affairs of this universe without the participation of anyone else. Third attribute is that HE is MATEEN (Powerful). Therefore there is none who can overcome Him and do whatever he wants. None of the deities falsely deified by the polytheists can impose their might. All are helpless before Almighty Allah.
This knowledge’s of Allah essentially demands that HE alone should be accepted as worthy of worship and HE alone should be worshipped.

61. Here Zaalim (unjust deniers) means those people who forgot the aim of their creation and began worshipping self-made deities. Moreover, they did not respond to the warning given by the holy prophet. Such unjust deniers are bound to face the same calamity which was faced by their predecessors.

62. Means the Day of Resurrection when the deniers will get what they deserve.