S37. SURAH AS-SAFFAT (THOSE RANGED IN RANKS)

NAME: The Surah begins with the word As- Saffat (By the angels who are ranged in ranks). This gives the Surah its name.
TIME OF REVELATION: From the arrangement of the ayat and the topics it is gathered that it might have been revealed in the middle of the Meccan period.
CENTRAL THEME: In this Surah light is thrown on the fact of Allah’s being the only God from a different angle and in its support the testimony of the angels has been presented. And the reward for accepting this reality and the punishment for denying it have been presented in such a way that a glimpse of what is going to happen in the future can be seen today.
ORDER OF VERSES: In ayat Nos. 1 to 10, testimony of the angels has been presented in support of Allah’s being the only God, and it has been clarified that satans cannot reach the angels, they have been kept away from their high place.
Verses Nos. 11 to 74 present the conditions of the next world. On the one hand adverse consequences for the worshippers of other deities has been presented, and on the other hand the happy end of Allah’s worshippers is described.
In Verses Nos. 75 to 148 there is a brief description of the various prophets (peace be upon them), who had to undergo all kinds of troubles for their presentation of the call of monotheism, and had offered great sacrifices in the path of religion. Allah blessed them with great rewards for their sacrifices
Ayat Nos.149 to 170 present the false beliefs of the polytheists, particularly about the angels, and refuting these the statement of the angels themselves is brought to notice.
Ayat Nos. 171 to 182 are the last verses of the Surah in which are given the glad tidings of Divine help for the Prophet and victory for Allah’s army, that is the followers of the Prophet.

37. SURAH AS -SAFFAT (THOSE RANGED IN RANKS). Verses: 182

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

1. By those who range themselves (angles) in ranks,1

2. And by those who drive away (Evil) with reproof,2

3. And by those who recite the Divine Praise,3

4. Verily, your God is one: 4

5. Lord of the heavens and of the earth and all that is between them, and Lord of the easts. 5

6. We have adorned the heaven of the world with the ornaments of the stars,6

7. With security from every rebellious devil. 7

8. They cannot listen to the Exalted Assembly and they are pelted from every side, 8

9. Outcast,9 and theirs is a perpetual punishment; 10

1. By ranged in ranks are meant angels as is clear from the ayah No.165 of this very surah, in which this statement of the angels has been quoted:
“And we are ranged in ranks (in the presence of Allah)”
And the swearing conveys the sense of evidence or testimony and this is a figure of speech in Arabic. On such occasions the meaning of oath is not the same as we understand it in our languages, that is to swear by someone who is great, such an oath is taken of Allah only.
In the ayat a glimpse of the heavenly court is presented. Standing of the angels, ranged in ranks, with humility is a testimony of the fact that for them only Allah is worthy of worship.

2. That is: Angels reproach and rebuke satans. They have nothing to do with this rebellious group, they only curse them.

3. That is: Angels, who are always busy with remembering Allah. With Zikr (remembering) there is a mention of reciting (tilawat) which indicates that for the angels certain words for recitation have been reserved, as some words like Subhanallah, Alhamdulillah, etc. have been reserved for us. These specific words for zikr, which have been taught by Allah only, have great importance.
Angels remember Allah with the words specifically taught them by Allah, therefore, it has been termed as recitation of zikr, and this recitation of Zikr is worship.

4. This is the thing for which the worship of the angels has been presented as testimony. It means that your God is only one, and it is He alone who is also the God of the angels in the heaven.

5. Things existing between the earth and the heavens are innumerable. Astronomers say that in the galaxy in which our earth is situated has crores of stars:
“Our Galaxy is a vast system of 100 billion stars.” -(The Cambridge Ency. of Astronomy, London, P. 313).
Who is the Creator and Master of such a vast universe and who rules over it? The only answer to this question on the academic level can be one, and that is: one God is the Creator and the Master of the entire universe and only His sovereignty rules over it.
And from the ayah it is also learnt that there is not only one East but there are many east’s and it has become easier for man to understand this thing in the light of the modern Astronomy. As there are east and west on the earth on account of the rising and setting of the sun, similarly there are east and west on various planets. By terming Allah as the Lord of the easts, Quran has hinted at this reality that this universe is very vast, do not consider it limited to only one east, and that the master of this entire universe is only one, that is Allah.

6. The sky has been adorned with the stars in such a way that its beautiful appearance has become an attraction for the beholder, and provides an invitation to him to contemplate as to who is that master craftsman who has presented this beautiful sample of His art.

7. That is: When the rebellious satans fly towards the sky in order to bring the information from the heavens, they are unable to reach the heavens, as the sky has been made safe from their reach.

8.’Mala-e-A’la’ means the heavenly court or the meeting of the angels. The satans cannot hear anything from this meeting. Therefore this view is wrong that satans carry the information from the heavens to the sooth-sayers, and because of this concept the disbelievers of Makkah nursed the doubt that the Prophet was a sooth-sayer. They used to say that the Prophet who was giving them the information of the next world was getting the information from satans, which contains falsehood also. In refutation of such a view it is stated here that satans cannot hear any information from the heavens, they have been kept away from it, and such an arrangement is made that if the satans try to cross the limit of flight fixed for them they receive beatings from every direction.

9. That is: Angels rebuke them, reproach them, and curse them,

10. In the Hereafter there is everlasting punishment for these satans.

10. Except him, who snatches something then gets pursued by shining flame. 11

11. Ask them if they are a harder creation than those whom We have created?12 Verily We have created them from sticky clay.13

12. Nay, but you marvel, while they mock, 14

13. And when they are reminded, they do not pay heed,

14. And when they see a sign they mock at it.

15. And they say: “It is plain magic. 15

16. “What! When we are dead and turned to dust and bones, shall we be raised to life (again)?

17. “And our forefathers too?”

18. Say: “Yes, and you will be disgraced.”16

19. It will be only one shout, and they will suddenly see (the scene of the Doomsday).17

20. They will say: “Woe to us ! This is the Day of Requital.”18

21. This is the Day of Judgment which you used to deny.19

11. The word ‘Shahab’ used here means flame, which refers to flames emanating from the stars. If any satan tries to fly beyond the stars to get the news from there, the flame from the stars chases it, that is: the flame hits it and the satan cannot go further.
For further explanation please see Surah Hijr Note No.16.

12. Humans, angels and jinns whom Allah has created was it more difficult to create them from non-existence or is it more difficult to create humans again? If the first thing was easy for Allah, then the second thing should be easier for Him. What is their answer to this? The word ‘mun’ in Arabic is used for creatures with intelligence, that is why we have translated it as ‘whom’ instead of ‘which’.

13. Man was created from dust. The dust from which man was created had to pass through various stages. Quran has mentioned at different places its different stages and states. Here that state of dust is mentioned when it had become sticky after being mixed with water. From this dust man’s structure was moulded.

14. That is: O Prophet! You marvel at Allah’s miraculous craftsmanship that how He has presented these excellent samples of artistic creations, but the condition of these people is that they are ridiculing the might of Allah and they say that creating for the second time is not possible.

15. When an argument is presented to them which proves that the Arabic Prophet is a Messenger from Allah, they mock at it, and when they see its impact that it conquers the hearts of the people, they interpret it by saying that it is magic which is showing its effects. Thus neither counsel acts on them nor argument.

16. That is: You will be raised in such a state that your pride would have finished and you will find yourselves quite helpless.

17. On the Doomsday there will be a reproachful shout from Allah for His slaves: Get up and present yourselves before Me for answering about your misdeeds. As a result of this shout all dead humans will rise from the earth instantly, as if one shout will wake up all the humans who were sleeping, and will bring them in the ground of Hashr, where everybody will experience the happenings of Day of Judgment.

18. Seeing the scenes of Day of Judgment they will feel sorry for themselves. They will realise that they were denying the Day of Resurrection but in reality it did occur and they are now facing it and now they will receive their due punishment.

19. i.e. that time they will be told that you were not believing in the Day of judgment. Now have a look the same day has taken place.

22. Gather together the wrongdoers and their mates and those whom they worshipped,

23. Besides Allah, and lead them to the path to Hell ; 20

24. And stop them, they are to be questioned.21

25. What has come over you that you do not help one another?22

26. Nay, but this day they have become completely submissive.23

27. And some of them will get near to others, mutually questioning. 24

28. They will say: “Verily you used to come to us from the right hand side.” 25

29. They will answer: “Nay , but you were not to be believers.”

30. “We had no power over you, you (yourselves) were wayward people. 26

31. “Now the word of Our Lord has been fulfilled concerning us .27 verily, we will have to taste (our punishment).

32. “So we misled you, we ourselves were misled.” 28

33. Thus on that day they will all share Our punishment.29

20. This will be a command to the angels to gather the wrongdoing leaders and guides, and also their companions and followers, and also those idols whom they used to worship beside Allah, and then to carry them to the Hell.

21. When they will reach near the Hell, Allah will command the angels to stop and let the wrong-doers be questioned before being thrown into the Hell. What they will be asked has been mentioned in the following ayah.

22. That is: In the world you were helpers of one another and had been displaying unity as a religious group; now what has happened to you that you are showing great disregard for one another, and do not help each other in such a difficult situation. They will not be able to answer this question, which will express their helplessness.

23. In the world they were disobedient to Allah, but today they have surrendered themselves to Allah. Now whatever command is given them they obey. Where is the pride of their freedom?

24. That is: They will blame one another, leaders will blame their followers and the public their leaders, religious guides will blame their followers, and the followers their guides, and satans will blame their disciples and the disciples their teachers.

25. In Arabic the idiom right hand side means the path of good. It means that we had come as your well wishers but actually you became our ill-wishers; you led us the green path and we were deceived by your glib talk and had to see this consequence.

26. They will reply to the misguiders that you were also not for accepting faith, if you were to accept faith, we had no power to prevent you from doing that; you yourselves are responsible for your own straying.

27. That is: His command that the followers of Satan will have to undergo the punishment in Hell.

28. They will admit that they were themselves misled, and when they were misled they could mislead their followers too, but why should the followers fall a prey to their misleading?

29. That is: Leaders, people and the religious guides and their followers were responsible for their own straying, therefore, they will all have to share the punishment. The people are also not innocent: why did they follow the misguided leaders and the religious guides. Since they chose to go after them, they will have also to fall in the same pit in which they fell.

34. Verily thus We will deal with the guilty.30

35. They were such people that when it was said to them that there was no god except Allah, they became arrogant,

36. And used to say: “Are we to renounce our gods for the sake of a mad poet?”31

37. Nay, but he has brought the Truth, and confirmed those who were sent before him. 32

38. Verily (now) you will taste the painful punishment.

39. You are not requited except for what you did,33

40. Except the sincere slaves of Allah;34

41. For them there is fixed sustenance,35

42. Fruits.36 And they will be honoured,37

43. In the blissful Gardens,

44. On thrones, facing one another;38

45. A cup from the gushing fountain will be brought round to them,

46. White, delicious to the drinkers,

47. There will be no harm in it, nor will it affect the reason.39

30. Hints at the disbelievers of Makkah that they will also be punished as guilty persons in the Hell.

31. They used to call Allah’s messenger as a mad poet.

32. The Prophet of the Quran had brought the Truth and his teachings were not different from the teachings of other prophets who had come earlier and there was no reason for them to deny it. He had even declared that these prophets were also true messengers. His teachings were also harmonious with their teachings. He had fulfilled all the conditions which were mentioned in the prophecies mentioned by these prophets.

33. No injustice will be done to you. You will be given just rewards or punishment for your deeds or misdeeds.

34. By special or sincere slaves are meant those slaves whom Allah had chosen for worship and devotion. No trick of Satan worked on them, and with Allah’s guidance they were reserved for Allah’s service only. Such people will be safe from any kind of punishment on the Day of Judgment. Not only this, but as is mentioned further, they will be blessed with invaluable rewards.
It should be noted that this promise of rewards has not been made for the so-called Muslims but for those who will in reality prove to be Allah’s special slaves by virtue of their faith and acts.

35. They will not have to worry about their sustenance and provision therefore, but they will be contented that their provision is fixed and they will always be getting it.

36. Fruits has been mentioned here as an example, otherwise at other places other nice things have been mentioned. In the Paradise it will not be necessary to eat food to keep alive, for the people will get such bodies that will have no defects. Their eating and drinking will be for enjoyment only. That is why fruits have been specifically mentioned.

37. They will not get merely things to eat and drink, but they will also receive utmost respect and honour.

38. In the Paradise, there will be royal thrones for sitting, and the people of Paradise will be sitting opposite one another in such a way as if these meetings are for camaraderie and social get together.

39. The drink (wine) in the Paradise will be quite different from that of the world. It will neither cause any headache nor any other aches in the body, nor will it affect the function of the intellect. It will be free from every kind of defect, and will be pure, clean and most tasteful to drink. This drink of the Paradise has been termed as wine because it would give a kind of pleasure and taste compared to which any worldly wine is nothing. Although their names are common, but in their nature and effects there is a lot of difference between the two.

48. And with them will be those of modest gaze and lovely big eyes, 40

49. As if they are hidden eggs.41

50. Then they will turn towards one another and will inquire about (the welfare of) one another.

51. One of them will say: “I had a friend,

52. “Who used to say:” Are you one of those who confirm the Resurrection?42

53. “When we are dead and turned to dust and bones, shall we be brought to judgment?”

54. He will say: “Do you want to look down.”43

55. He will look down and see his friend in the midst of the Hell.44

56. He will say: (to him): “By Allah! You almost ruined me ! ”

57. “ But for the grace of Allah I should surely have been of those brought up. 45

58. “Is it not that we shall not die 46

59. “Except our first death,47 and that we shall not be punished?”48

60. Surely this is the supreme achievement .49

40. That is: In their company will be such wives as would keep their gaze low on account of modesty. The word used here is’ Een’ which means having big eyes, which is a sign of beauty.

41. Their white complexion and their being hidden and secure has been likened to those eggs, which the birds hide under their wings. The Arab poets of the jahiliyah period like Umraul Qais used the simile of eggs for beautiful veiled virgins in the words ‘baidhati khidri.’

42. That is: Do you also believe in the Doomsday and the life in the second world?

43. Before he would complete his sentence, Allah will ask him whether he would like to see him, and that if he wanted to have a glimpse of him, he could have it.

44. As soon as that person would look down into the Hell, he will observe his friend in the midst of Hell.
It is learnt that if the people of Paradise want to see the people of the Hell they would be able to see them easily. For this viewing it would not be necessary to provide binoculars, etc.

45. That man of Paradise will thank Allah that through His grace he was not tempted by his friend and like him was not thrown into the Hell. This event which will take place in the future has been narrated by Allah in order that everybody should be wary of his friend or comrade and if his friend is a denier of the Hereafter, he should not be misled by him.

46. Then this man of Paradise will address those present and ask whether it was not a fact they would have everlasting life in the Paradise and that they would never encounter death. Thus in this style of questioning he will express his own belief.

47. The death that came to us in the world was the last death.

48. Paradise is the everlasting reward of Allah, therefore, the question of any punishment and distress in the Paradise does not arise.

49. An achievement greater than this cannot even be imagined.

61. For such (achievement) let the activists strive.50

62. Is this a better hospitality or the Zaqqum tree?51

63. We have made it a trial for the wrongdoers. 52

64. Verily it is a tree that springs from the nethermost part of the Hell. 53

65. Its fruits are like devil’s heads.54

66. And verily they will eat from that and fill in their bellies. 55

67. Then verily they will get boiling water for drinking. 56

68. And afterwards their return will surely be to the (fire of) Hell. 57

69. They found their fathers astray.

70. And they are following their footsteps only. 58

71. And verily before them, most of the ancients had gone astray. 59

72. And verily We had sent among them warners !

73. So see what was the fate of those who were warned,

50. The statement of the man of paradise is finished in the above lines. Now this is the encouragement from Allah for the people that they should try to achieve this triumph and try to win the Paradise by their faith and good deeds.

51. Zaqqum is the name of a tree which bears very repulsive and bitter fruits. This tree is found in the Tahama region of Arabia. The very bitter and poisonous fruit which will be available for eating in the Hell can be likened to the fruit of the Zaqqum tree.

52. The tree of Zaqqum is a means of trial for the wrongdoers. Ordinarily this very thought of such a tree should make them tremble, but instead they would ridicule the idea that there can grow a tree in the fire of the Hell.

53. It is not at all difficult for the might of Allah to have a tree grow in the Hell fire, and the clarification that has been given in these ayat about that helps in strengthening our belief and faith about its authenticity. The tree that grows in the nethermost regions of the Hell can well be imagined to be how devastating will be its effect and what a terrible punishment it would be to eat it !

54. People have not seen Satan, but his terrible concept is there in their minds. Taking help of this concept, the fruits of this tree have been likened to the heads of satans, which is very terrible. The fruits will be very ugly and terrible to look at.

55. When the people of Hell will feel hungry, they will have to feed on Zaqqum fruits, utterly bitter and repulsive. In reality these will be the fruits of their misdeeds to eat.

56. After eating fruits of the Zaqqum tree, they will get boiling water for drinking.

57. The Hell will be a very wide place. Its various regions will be reserved for various punishments. The ‘guilty’ will get the horrible food and drink in one part of the Hell and thereafter they will have to return to that part of the Hell which is known as ‘Jahim’ and which has great burning fire.

58. This statement is made in connection with the polytheists of Makkah, that is: inspite of the fact that their forefathers were misled and were astray, they followed their footsteps quickly and unhesitatingly. Following the customs of the forefathers is sort of a madness in which man does not use his intellect.

59. The reason for the straying of men is that they think that the religion and culture which are being followed from the ancient days are the right ones, and they want to remain attached to the same. Religious factions have sprung up because of this, although in the past too many people were astray. Neither they had the testimony of truth with them, nor do these people have it. The light of truth is gained by argument and convincing proof, and not by blind following.

74. Except the selected sincere slaves of Allah.60

75. And verily Nooh 61 invoked Us, and how Excellent were we the Hearer of his prayer ! 62

76. We delivered him and all his people from the great distress, 63

77. And made his descendants the sole survivors, 64

78. And We bestowed on him the praise of later generations:65

79. “Peace be on Nooh among the peoples of the world!” 66

80. Verily thus do We reward the righteous.67

81. Verily he was one of Our believing slaves.

82. Then We drowned the others.68

83. And verily among his followers was Ibrahim. 69

84. When he came to his Lord with a pure heart; 70

85. When he said to his father and his people: “What is it that you worship?71

86. “Is it false gods besides Allah that you desire?72

60. For explanation, please see Note No.34.

61. Here that portion of the history of Prophet Nooh is being presented which shows how Allah saved him from that suffering his community was subjecting him to, and finally delivered him from that punishment which struck his community at the end, and how Allah blessed him with His kind favours.
For details in connection with Prophet Nooh, please see Surah A’raf Note No.95.

62. Refers to that prayer which Prophet Nooh said after remaining for a long time with his community and delivering his message convincingly, and which is mentioned in Surah Qamar, Ayah No.10. Allah answered his prayer and the way in which He did it is a clear example of the fact that when His sincere slaves invoke Him, He not only hears them but also answers them in the best way. In this there is great comfort for the sufferers in the path of Truth.

63. By his ‘Ahl’ (people) are meant those who had accepted his faith, and by ‘Karb-e-Azeem’ is meant the great hardships which he had to suffer at the hands of his community and also the ultimate deluge which overtook his community.

64. The deluge had killed the entire human race, except those persons who were sailing in Prophet Nooh’s Ark, and had believed in his religion. Most of them were the people of his household and subsequently through his progeny that were saved the human race was continued. Through Sam, Arab, Room etc. Semitic nations came into existence, through Haam Ethiopians and Egyptians, etc., and through Yafath came into being the nations of Turks, Mogul, and Gog, Magog, etc.(God knows best).

65. The reward which Prophet Nooh got from Allah in this world is what is stated in the above lines (ayah), that is the human race was continued through his progeny, and the second reward is that he is remembered by the later generations in good and kind words, especially those who believe in the Quran not only remember him with complimentary words but they repeat the splendid mention of his name in Quranic words, and they express their love and regard for him so lovingly.

66. This is the third reward that he got in this world, that he was blessed with Peace. His enemy could not do any harm to him. The great nations of the world pay him respects, that is Jews. Christians and Muslims remember him with affection, and the people of faith pray for him and send blessings of peace for him: Peace be on Nooh.

67. That is: Those whose deeds are righteous, they will get good rewards for their deeds by the grace of Allah.

68. Those who disbelieved were drowned. For explanation, please see Surah A’raf Note No. 103.

69. That is: Ibrahim belonged to the same religion or the religious community as Prophet Nooh. What religion Prophet Ibrahim followed, Prophet Nooh followed the same religion, and he was a member of the same group that was the follower of the Prophet Nooh.

70. That is: Ibrahim presented himself before Allah in such a way that his heart was free from all dirt of polytheism and sins. He had kept his heart in the same healthy condition in which nature had given him. He had taken to worshipping his Lord, from adolescence only.

71. This happened at the time when he was blessed with prophethood. His father Azar was an idolater, and his community was also idolatrous, and Idolatry is the worst type of polytheism, open straying and a very serious guilt. Therefore, he began his dawah by delivering a very heavy blow to idolatry. He gave them an invitation for thinking whether what they were worshipping was really worthy of being worshipped?

72. Only Allah is the real God. Therefore, anybody or thing that will be made a deity will be a false and invented god.

87. “And what is your opinion of the Lord of Worlds?”73

88. Then he cast a glance at the stars,74

89. And said: “I am sick.”75

90. So they turned away and went off.

91. He stealthily went to their gods and said to them: “Do you not eat?76

92. “Why is it that you do not speak?”77

93. Then he fell upon them, striking down with his right hand.78

94. Then people came to him running.79

95. He said: “Do you worship what you yourselves carve. 80

96. “ When Allah has created you and also what you make?”81

97. They said among themselves: “Build for him a furnace (fire-house), fling him into the blazing flames.”82

98. They schemed against him, but We made them the most humiliated.83

99. And he said: “I am going to my Lord, He will guide me, 84

100. ”My Lord! Grant me a righteous son.”85

73. Man believes in various deities on the false presumption that the Lord of the universe neither directly hears the prayers of his slaves and answers them, nor does He singly attend to the management of the affairs of the universe, nor is He singly worthy of worship. He has divided the godhood and therefore, others are also worthy of worship. This is absolutely an ill-advised concept of the Lord of the Worlds, Whoever adopts polytheism and idolatry he actually does not appreciate the worthiness of the Lord of the Worlds and turns away from Him. To bring home to them this very idea Ibrahim asked what was their opinion about the Lord of the Worlds?

74. It transpired at the time when people were about to go to some country fair outside the town. Night came and stars appeared in the sky. They also asked Prophet Ibrahim to go with them. He saw a good opportunity to give a good lesson to these star worshippers. First he cast a thoughtful glance at the stars and said to himself: “So these are their gods who are represented by their carved idols.! What attributes of godhood these stars have. How absolutely foolish of them !” Then he proffered an excuse for not going with them, which is mentioned ahead.

75. This excuse was put by Ibrahim because he was also not well, and going out in the night would have caused him more trouble. And also because he wanted to do his work in the absence of the people, since his work could be done in private only and silently. Therefore, he thought it sufficient to give the excuse of his illness without expressing what was his real motive. But a number or commentators have tried to interpret his excuse in strange ways. In their support they present a hadith which states that Ibrahim had made wrong statements three times, and this was one time when he stated that he was ill (Inni saqeemun)(Bukhari-Kitabul Anbia).We have discussed this hadith in detail in our Note No.80 of Surah Anbia, a summary of which is this that for reasons it cannot be considered as a correct or authentic hadith, and there is no reason that his excuse of illness should be considered wrong. It can be questioned only when his excuse is proved to be wrong, and when it is not proved, then what is stated in Quran is correct and true.

76. After the people went out of the city, Ibrahim got an opportunity to enter the temple and do his work. When he entered the temple, he saw that eatables things of various kinds were placed before the idols. He addressed the idols and asked them why they did not eat the food. This was a taunt meant for their worshippers who offer good and edible things before the idols.

77. This was the second taunt, that they make gods of those who are unable to speak.

78. The right hand is more powerful. Prophet Ibrahim hit the idols with full force, and broke them into smithereens. This event has been mentioned in detail in Surah Anbia. For details please see Surah Anbia, Note No.76.

79. That is: When people returned from the fair, they saw their idols broken into pieces, and since Prophet Ibrahim earlier told them that he would do something against them, as is mentioned in the Ayah No.57 of Surah Anbia, people went to him running to find out whether this damage was wrought by him.

80. The reply given to them by Prophet Ibrahim has been mentioned in Surah Anbia in detail. In these ayat a part of his reply has been presented. To bring into spotlight the unreality of the idols, Prophet Ibrahim had raised this issue: What is the meaning of worshipping things carved with their own hands? None of these idols is a creator, for they themselves have made them, then how have they become worthy of worship?

81. Creator is Allah only, yours and also of the things like stone, clay, wood, etc., from which you carve out idols or deities. Therefore the fact of Allah’s being the real God is absolutely clear, and to make deities of the things or idols carved by yourselves is absolutely foolish.

82. They had no reply to the question from Prophet Ibrahim, which were like proof and convincing arguments, and because of their religious prejudice they were not prepared to accept the truth. Therefore, they decided to throw Prophet Ibrahim into fire.
The reason for making a house for fire might have been that within the four walls the fire could be blazed to a very high degree and it would not allow Ibrahim to escape from the house, and it would be easier to catch him and bring him to the fire without the knowledge of his relatives of home and throw him into the fire.

83. They had conspired to throw Ibrahim into the fire, but as narrated in Surah Anbia, ayah No. 69, Allah cooled the fire for Ibrahim and he remained hale and hearty. Thus his enemies were made to taste defeat and they were disgraced.

84. Since the message of Allah was convincingly conveyed to the community, and the community was after his life, Prophet Ibrahim decided to migrate from the city. For details of migration see Surah Ankaboot, Note No.48.

85. Prophet Ibrahim had migrated from Iraq and had reached Syria (Palestine). There he prayed for righteous sons so that through them he might find support and the light of religion might spread everywhere.
Righteous children are a great blessing from Allah, and whenever prayer may be made to Allah for children, it should be for righteous children only.
And when he reached the age when He could run with him (Ibrahim), he said: “My son, I have seen in the dream that I am sacrificing you, so tell me what do you think?” He said:”O my father! Do what you have been commanded. Allah willing, you shall find me of the steadfast.”(AL-Quran)

101. So We gave him the glad tidings of a gentle son. 86

102. And when he reached the age when He could run 87 with him (Ibrahim), he said: “My son, I have seen in the dream that I am sacrificing you,88 so tell me what do you think?”89 He said:”O my father! Do what you have been commanded. Allah willing, you shall find me of the steadfast.”90

103. Then, when both of them submitted themselves 91 (to Allah) and he had flung him down upon his face,92

104. We called out to him: “O Ibrahim!93

105. “You have fulfilled the vision.”94 Verily thus We reward the righteous.95

106. Verily this was a clear test.96

107. And We ransomed him with a great sacrifice.97

108. And left for him (the praise) of the later generations.

109. Peace be on Ibrahim!

110. Thus do We reward the righteous.

111. Surely he was one of Our believing slaves.

112. And We gave him the glad tidings of Ishaq a prophet of the righteous.98

86. That is: of Ismail’s birth, who was the first son of Prophet Ibrahim. He was extremely tolerant and gentle, the proof of which can be seen in his offer to readily being sacrificed.

87. He became a support to his father that he walked with him and helped him in his work.

88 That is: I am sacrificing you for the sake of Allah. This was the dream of a prophet, in which there are unseen hints from Allah and which are totally free from all Satanic misgivings and doubts. Therefore, Prophet Ibrahim considered it a hint from Allah.
It may be noted that for anyone it is not proper to take any step on the basis of a dream which is not allowed by the Shariah, but since prophets are innocent beings, their dreams are also free from all falsehood. And there is also a specialty of the Prophets that if they commit any mistake in interpreting the dreams, Allah intervenes and rectifies the mistake on time.

89. Prophet Ibrahim asked the opinion of his son, because his son was to be sacrificed, and also because an idea and correct estimate of his patience and steadfastness could be made.

90. This was the reply of the son, whose every word was full of the feelings of faith and belief, sincerity and selflessness, patience and tolerance, courage and determination, humility and sacrifice. With this solid determination the use of the words ‘Allah willing’ reflects a high example of trust in Allah.
From the reply of the son it is learnt that he had not only reached the age of understanding, but also had become a person of sound intelligence.

91.’Aslama’, i.e. both of them surrendered themselves to the will of Allah and were ready to obey His command unhesitatingly. It has thus become clear that the reality of Islam is to surrender oneself to Allah without any reservation, so much so that if the command is to stake one’s life, one should not hesitate. Prophets Ibrahim and Ismail, by obeying such a command in which there was a great test for them, they reached the high peak of submission that is Islam.

92. That is: He made Ismail lie down on his stomach, probably the idea was that his face should not be before him while sacrificing.

93. That is: The knife was not even applied to his throat that Allah called him and stopped him from sacrificing his son.

94. Prophet Ibrahim had seen himself sacrificing his son in the dream, and he had not left anything undone in obeying this divine hint, and had made all arrangements for sacrificing his son. In this way he had shown unreserved obedience to Allah and thus fulfilled the vision. Now that the knife was to be applied to the throat, Allah stopped him, for the purpose was not to shed the blood of Ismail but only to see whether the father and the son pass through the test successfully or not. When they were successful in the test, Allah accepted their sacrifice even before it was actually offered. So there was no need to wield the knife. This was a mercy from Allah and also His appreciation.

95. Those who adopt virtue as their way of life, Allah helps them pass their tests successfully and with safety, and blesses them with honour and favour.

96. There is no doubt that it was a great trial. Ibrahim’s trial in this sense whether he shows his readiness to sacrifice his dear and only child, and Ismail’s trial in this sense whether he shows his readiness to be sacrificed in obedience to Allah.

97. That is: Allah presented a sheep in lieu of his life, that by sacrificing it a great tradition will be established. Accordingly among the rites of Hajj one important rite is sacrifice, which is offered by slaughtering camel, cow, ox, goat, sheep, any of these animals. Moreover, on the occasion of Eedul Azha Muslims all over the world offer sacrifices.
Prophet Ibrahim had offered the sacrifice of a sheep in lieu of the life of his son, which Allah had accepted as a great sacrifice. And this sacrifice is great because it has been established as a great tradition of Ibrahim. In the Bible in the Book Genesis, Chapter 22 there is a mention of sacrifice of a sheep.
This event of sacrifice had taken place on the hillock Marwah in Makkah, which is near the House of Ka’ba and where ‘Sai’ is done. Relevant arguments are given below:
1. It was a unique sacrifice, for which the proper place would have been either Baitul Maqdis or Makkah. So far as Baitul Maqdis is concerned, the place was developed much after Prophet Ibrahim, by Prophets Dawood and Sulaiman (Peace be upon them). However in Makkah the House of Allah (Ka’ba) was built by Prophets Ibrahim and Ismail, therefore, this sacred land was the fittest place for this sacrifice.
2. The main place for the sacrifice is Baitullah (Surah Hajj:32), Therefore, sacrifice near it is sacrifice in a proper place.
3. In the Bible it is mentioned that Ibrahim was commanded to offer sacrifice in the country of ‘Moriah’, on a hillock. (See Genesis Chapter 22). Where is this country Moriah. The people of Bible have not been able to point out where it is. The commentator of the Bible writes: “The land of Moriah cannot be identified.” -(The Interpreter’ one volume commentary of the Bible p.18)
‘Moriah’ is in fact Marwah hillock, which is near Ka’ba in Makkah. On this hillock the event of Ismail’s sacrifice had taken place. In the hadith it is stated that the Prophet has said about Marwah:
“This is the place of sacrifice, and all the big and small roads of Makkah are places for sacrifice.” (Muatta, Kitabul Hajj).
In the hadith the mention of Mina as a place for sacrifices is on account of Shariah considerations. Firstly, Mina is situated adjacent to Makkah. Secondly on the occasion of Hajj it was necessary that the place for offering sacrifices should be wide because of the large number of the animals. For this reason sacrificing in Mina was made necessary by Shariah.

98. This ayah clarifies that the glad tidings about Ishaq was given to Prophet Ibrahim after the first son’s birth and after the event of his sacrifice. Therefore, the son who was offered for sacrifice was Ismail only, but in the Bible Ishaq has been stated to be the one offered for sacrifice, which is a modification by the Jews. In support of Ismail being offered for sacrifice are those arguments which we have given above in Note No.97, and besides:
1. In the Bible it is stated that he was the only son of Ibrahim (Genesis, Chapter 22), and in Book Genesis, Chapter 16 it is stated that Sarah had no issue, and Ismail was born of Hajra:
“And Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ish’mael. Abram was eighty-six years when Hagar bore Ish’mael to Abram”. (Gen.16:15,16)
And it is also proved from the Bible that Ismail was older than Ishaq by 14 years (Genesis, Chapter 17). Therefore, the only son could be Ismail alone. But the Jews out of prejudice put the name of Ishaq in place of Ismail. This is their open distortion.
2. It is stated in the Bible that when ‘Allah gave the glad tidings about Ishaq to Ibrahim, He said:
“God said, ‘No, but Sarah your wife shall bear you a son, and you shall call him name Isaac. I will establish my covenant for him as an everlasting covenant for his descendants after him.”-(Gen. 17:19)
With the glad tidings of the birth of Ishaq this good news was also given that he will have children. Then how could the command of sacrificing Ishaq be given before his birth? It is also narrated in the Quran that when the glad tidings of the birth of Ishaq was given to Ibrahim’s wife, the good news of the birth of Yaqub (Jacob) was also given to her:
“Then We gave her good tidings of Ishaq, and after Ishaq of Yaqub.”, (Surah Hood -71).
3. If Prophet Ishaq were offered as a sacrifice, then this event would have been kept as a religious tradition among the Bani Israil, but the fact of there being no tradition of sacrifice in Bani Israil and there existing the tradition of sacrifice at the occasion of ‘Eed Faseeh’, commemorating the exodus from Egypt is a clear proof that the son offered for sacrifice was Ismail and not Ishaq, for in the Hajj this tradition has been kept as a rite and also during Eedul Azha.
4. In the Quran two attributes of Prophet Ismail have been mentioned which are related to old his having been offered as a sacrifice: one is his being tolerant and submissive (Ayah No.101) and another of his being keeper of his promise (Surah Maryam Ayah No.54), while the attribute of Prophet Ishaq has been mentioned as ‘man with knowledge’ (Surah Hijr- 53).
Some commentators have copied certain narratives in support of Ishaq being offered as sacrifice on the basis of what the people of the Book stated, but as stated above the evidence quoted therein is not confirmed by Quran.

113. And We blessed him and Ishaq. 99 And among their offsprings were some. Who performed good acts and some who clearly wronged their souls.100

114. And verily We showed favour to Moosa and Haroon.

115. And saved them and their people from the great distress.101

116. And helped them, so they became victorious.102

117. And We gave them the clear Book.103

118. And showed them the right path.104

119. And We bestowed on them the praise of the later generations: 105

120. ‘Peace upon Moosa and Haroon.’106

121. Verily, thus do We reward the righteous.

122. Surely they were two of Our believing slaves.

123. And verily Ilyas 107 was one of the messengers.

124. When he said to his people: “Have you no fear of Allah?108

125. “Would you invoke Baal 109 and forsake the Most Gracious Creator?

99. That is: Showered blessings on both Ismail and Ishaq. Accordingly from both of them such races came into being which have very prominent place in the world. From Prophet Ismail Bani Ismail (Arabs) and from Prophet Ishaq Bani Israil (Jews).

100. That is: Whether it is Bani Ismail or Bani Israil, there are good and bad people in both the communities. There are those who have adopted righteous way of life and also those who have adopted the life of denial, disbelief, polytheism and are doing wrong to their own souls. It means that both the races are prominent because they descend from two great personages, but in the balance of Allah only one’s good and righteous acts have weight and not the honour of birth.

101. That is: From those sufferings to Firaun was subjecting them.

102. Although Bani Israil were in minority in Egypt, and Firaun had made them a prey of his aggression and tyranny, they were people of faith and enjoyed the help from Allah and ultimately victory was theirs. Firaun was drowned along with his army and Bani Israil were delivered from his tyrannous rule. Thus this oppressed minority proved to be victorious against Firaun on account of its associating with the prophets.

103. Means the Torah, which was a clear and enlightening Book.

104. Straight path is Allah’s religion, that is Islam whose prime characteristic is monotheism (Tawheed).

105. That is: Of Moosa and Haroon. The people of faith have regard for them and praise them as against Firaun who is cursed by everybody.

106. From Allah there is safety and Peace for Moosa and Haroon. This is a persuasion for the people of faith to send greetings of Peace on them: Peace be upon Moosa and Haroon.

107. The name of Prophet Ilyas in the Bible is Eliah (Elijah), and he was from the Bani Israil. His period is said to be before nine centuries before the Christian Era, Bible’s Book, Kings 1, Chapter 18 which contains his story.

108. To what nation he was sent, Quran does not tell us. However he was sent, according to Bible, to one of the groups of Bani Israil that had adopted idolatry.

109. ‘Baal’ means master or chief, but for the community of Prophet Ilyas who had adopted Baal as their deity, its name Baal meant Lord.

126. “Allah is your Lord and also the Lord of your forefathers.”110

127. But they denied him, so they will surely be hauled up (for punishment),111

128. Except Allah’s selected slaves.112

129. And We bestowed on him 113 the praise of the later generations.

130. “Peace be upon Ilyasin!”114

131. Verily, thus do We reward the righteous.

132. Surely he was one of Our believing slaves.

133. And verily Loot 115 too was one of the (Divine) messengers.

134. When We delivered him and his household,116

135. Except one old woman who was among those who stayed behind; 117

136. Then We destroyed the others.118

137. And verily you pass by (the ruins of) their dwellings in the morning,

138. And at night 119 time too. Do you not then use common sense?

110 . Prophet Ilyas tried to stop his community from worshipping id ols, presenting this clear argument that it was foolish to adopt another deity, carved by their own hands, leaving aside Allah who is the best Creator.

111. The inescapable consequence of denying a prophet and persisting with idolatry is the punishment in the Hereafter. On the Day of Resurrection such people will be hauled up before Allah for punishment.

112. Those who believed in Allah to be the only God and worshipped Him, they will be kept away from such a punishment.

113. That is: of Ilyas.

114. Ilyasin and Ilyas are two different pronunciations of a single name like ‘Tursina’ and ‘Tur Sinin’.

115. The story of Prophet Loot (Lot) has been narrated in a number of surahs. Here by making a passing reference to this event Quran has provided to the polytheists of Makkah an opportunity to take a lesson from it.

116. That is: Those kinsfolk or Prophet Loot who had embraced Islam were saved from the punishment.

117. This was Prophet Loot’s wife who had not embra ced Islam and had theref ore remained behind, and was subjected to the punishment. For further explanation, please see Surah A’raf Note No.132.

118. Means all those, excepting Prophet Loot and those of his relatives who believed in him, that is, all disbelievers were destroyed.

119. The ruins of the settlements of the community of Prophet Loot existed on the coast of the Dead Sea, by which the people of Makkah used to pass while going to Syria and Palestine. In those days it was very difficult to travel in the desert in the scorching sun, therefore, people used to travel generally in the night or in the cool hours of the morning. The morning time has been mentioned because in the light of the morning observation of the ruins is easier and better. For further explanation please see Surah Hijr Note No.75

139. And verily Yunus 120 (Jonah) was one of the (Divine) messengers.

140. When he fled to the laden ship,121

141. Then (the people of the ship) drew lots, and he was of those rejected;122

142. And the fish swallowed him123 when he was reproaching (himself 124).

143. And had he not been one of those who recite Allah’s praises,125

144. He would have stayed in its belly till the Day of Resurrection; 126

145. Then We cast him on a deserted shore while he was sick.127

146. And We caused a creeping plant to grow over him.128

147. And We sent him to a hundred thousand (people) rather more.129

148. And they believed (in him), therefore, We gave them provisions for comfortable living for a while.130

149. Now ask them if your Lord has daughters while they have sons?131

150. Or have We created angels females while they were present?132

151. Lo ! It is of their falsehood that they say:

120. For details of the Prophet Yunus’s life please see Surah Yunus Note No.147 and Surah Anbia Notes Nos. 117 and 118.

121. Prophet Yunus was sent to the nation inhabiting the city of Nyneveh (Iraq) as Divine messenger. His period is said to be eight centuries before Christ. When he presented his Dawah, his nation rejected it. When he was disappointed with these people, he became upset and left the town in a huff, and probably decided to go to Palestine by sea. At the coast he found a laden boat about to sail and he boarded it with the intention of going to Yafa.

122. The ship or the boat on account of heavy weight perhaps became unsteady and the authorities decided to draw lots to lessen the weight by throwing the person drawn the lot into the sea. Perchance Prophet Yunus’s name was drawn in the lots and he was thrown into the sea.

123. Allah created such conditions that a very big fish came and swallowed him. It might have been a whale or a shark.

124. ‘Muleem’ means one who reproaches. It means that when the fish swallowed him he was sorry for his error and he was reproaching himself.

125. As is narrated in Surah Anbia, ayah No. 87, Prophet Yunus recited Allah’s praises in the belly of the fish and the words of these recitation were: (La Ilaha Illa Anta Subhanaka Inni Kuntu minaz-zalimeen – There is no god except You, Immaculate are you, verily I am the wrong-doer). From this recitation the path for his deliverance was thrown open.
It guides us to this important point that if a man is confronted with some difficulty, recitation of this auspicious ‘tasbih’ can be a means of his prayer being answered.
It may be noted that Prophet Yunus’ being among the recites of Allah’s praises does not mean that he recited this tasbih in the belly of the fish only, it means that he was one of the slaves of Allah who worship Him only and who sing His praises only. Having these attributes, he recited these auspicious words in time of his difficulty.

126. It was the auspiciousness of the words of Allah’s praises that the fish threw him out, otherwise the belly of the fish would have remained his grave till the Doomsday. ‘The words of the ayah are not clearly indicative that he would have remained alive in the belly of the fish till the Day of Resurrection, but they mean that he would have remained in the belly till that day. -And Allah only knows the mysteries of His own words.

127. And by the command of Allah the fish threw him on the bank of the sea. It was a desolate sea shore and Prophet Yunus had become very exhausted and weak.

128. Seeing his helplessness, Allah gave him support, and in that treeless land caused a gourd-tree to grow miraculously near him, which provided much needed shade for him. Thus he got the desired comfort and peace.

129. When his health was a little restored, Allah commanded him to go to the town whose population was over one lakh people, the city of Nyneveh, whose population was very large. There Prophet Yunus was sent for the second time for completing his mission of Dawah.
It has become clear that the error which was committed by Prophet Yunus was in connection with the duties of prophethood. He had not committed any sin willfully, but it was only a lapse, and that too in support of the truth. But in the sight of Allah it was an objectionable thing that he should have left the city where he was sent to convey Allah’s message, without doing his duty and completing his task. Therefore, He subjected him to a very severe test. But as soon as he realised his error, he admitted his mistake and engaged himself in reciting praises of Allah. Allah delivered him from his suffering and helped him miraculously. From this it has also become clear that a prophet being innocent does not commit sin, but being a man he is liable to commit lapses, which Allah rectifies in good time. It is only Allah’s being that does not commit any lapse. He is pure, innocent and without any blemishes.

130. When Prophet Yunus went to Nyneveh second time, his Dawah was accepted by the entire nation, and when they embraced Islam, Allah blessed them with His favour and gave them opportunities in the world to prosper.
This is the only example of the whole nation accepting the prophetic message, which can be found in the prophetic world. It has been prominently presented in the ayah No.98 of Surah Yunus.

131. The polytheists used to believe that angels were the daughters of Allah. To imagine sons or daughters for Allah is the most senseless thing. To think that Allah had daughters and they did not like to have daughters was the most absurd thought. To bring into focus this absurdity they are being asked as to why they imagine daughters for Allah when they themselves do not like to have daughters? Why do you not feel any reluctance in suggesting for Allah what you yourselves do not like? This is a taunt which exposes the absurdity of their belief.

132. How do they know that the angels are females. Were they present and eye witnesses when the angels were created?
And they have imagined kinship between Him and the jinns, and the jinns know well that they will all be brought up before Him.(AL-Quran)

152. “Allah has begotten children”. Surely they lie.

153. Did He choose daughters instead of sons?

154. What is the matter with you? How do you Judge?

155. Do you not then reflect?133

156. Or have you a clear cut proof!

157. So present your book if you are truthful.134

158. And they have imagined kinship between Him and the jinns, and the jinns know well that they will all be brought up before Him.135

159. ------- Immaculate is Allah, above their impututions!136-----

160. Except the selected slaves of Allah.137

161. So you and that which you worship,138

162. You cannot excite (anyone) against Him

163. Except him who is destined for Hell.139

164. (The revealing angel says: ) There is no one of Us but has his appointed position.140

133. A thing which is utterly foolish, how do you attribute it to Allah? The misguidance in the matter of belief in Allah is on account of man’s not using his common sense in the matter, and man accepts blindly whatever unreasonable thing is related to him. Quran takes great exception to this and says that in the matter of belief in God man should use his intellect and before attributing anything to him he should judge it in the balance of intellect. If the people of religions were to use their intelligence they could have avoided being misguided.

134. If you have any documentary proof, present it. Documentary proof means anything in the Divine scripture about God. There was no Divine scripture with the Arabs, nor does any Divine book has a mention of angels as females. This belief of the polytheists was based neither on any documentary evidence nor on any intelligent argument. It was merely an imaginary thing, attributed to Allah. The belief of the polytheists of India about goddesses is also false and imaginary, for in its support there is neither any intelligent argument nor any documentary evidence.

135. Some Arabian tribes had this belief about the jinns that they had some kinship with Allah. Refuting this it is stated here that the jinns (i.e. satan jinns) will be hauled up before Allah on the Day of Resurrection, and they also know of this fate, but these polytheists give them divine position.

136. This is a parenthetical sentence which refutes the belief of the polytheists.

137. It is related to the above ayah in which the hauling up of the jinns on the Day of Resurrection has been stated. This exception means that the selected and sincere slaves of Allah among the jinns will not be brought up before Allah for punishment. Among the jinns the majority is of the satan jinns, but there are also righteous and virtuous slaves of Allah.

138. The address is to the polytheists.

139. That is: You can mislead only those, and your idols too mislead only those, who have decided to take the path to the Hell. The sincere and selected slaves of Allah are not affected by this.

140. This is the statement of the angels, which Allah has quoted in the Quran. In the beginning of the Surah what was stated about the angels, the same statement is narrated here in their own words.
The angels said that their place is fixed, that is the duty which is to be performed by an angel, the same duty will continue to be performed by him in connection with the worship as well as in obeying other commands. It means that they are Allah’s obedient slaves and whatever duty is entrusted to any one of them he is busy performing it.
From this statement of the angels this idea of the polytheists is refuted that they are the daughters of God and that they have some say in running the affairs of the world.

165. Verily We are those who range themselves in ranks.141

166. Verily We are those who recite His praises. 142

167. And indeed they used to say:143

168. “Had we had an admonition (teachings) from the ancients,144

169. “We would have been selected slaves of Allah.”145

170. But they disbelieved, so they will soon know.146

171. And Our word has gone long before for Our messengers,147

172. That verily they will be helped,148

173. And that verily Our armies will be victorious.149

174. So turn away from them for a while,150

175. And watch,151 for they will soon see. 152

176. Do they wish to hasten Our punishment?

177. When it descends upon their courtyard, then it will be on evil morning for those who have been warned.153

141. That is: We are those who stand in ranks, in worshipping Allah. Standing in ranks in worship is the attribute of the angels which is very much liked by Allah. For this reason Islam has laid down that in the salat during congregation worshippers should stand in ranks (rows) in straight lines, five times daily.

142. We are busy reciting praises of Allah. To recite Allah’s praises or His immaculateness (tasbeeh) is a high ranking form of worship, in which angels are busy all the time. Here the statement of the angels is over.

143. That is: The polytheists of Makkah used to say this.

144. As the Jews and the Christians received Divine scriptures, if we would have also received such a divine book.

145. Their claim was that had they received any divine scripture they would have become sincere slaves of Allah, but when they got this Divine Book (Quran), they denied it.

146. That is: Very soon they will know what is in store for them or what will be their fate.

147. That is: This promise of Allah has been made to the Divine messengers long before.

148. Whatever trials and tribulations a Divine messenger has to pass through, Allah’s help is only with him. Therefore, Rasool’s say always gains the day, and only he gets the honour and triumph. His arguments win over the heart and mind, and when the show down between the Truth and Falsehood takes place, then the Truth which is always with the messenger comes out victorious.

149. Allah has termed people of faith who support the prophet as his army and said that ultimately this army will only be victorious. The history of prophets confirms this. The Bani Israil were successful in opposition to Firaun. In the case of other messengers also similar results were obtained, their opponents were destroyed and people of faith only were saved, and finally they came to power. This statement of the Quran proved to be true in the case of the Arabian Prophet, Sallal Lahu Alaihi Wa Sallam. The army of the people of faith ultimately triumphed and in the land of Arabia the rule of Islam was established.

150. That is: When they are bent on denying, leave them to their condition for some time.

151. That is: Wait for the consequences.

152. Very soon they will have to face their adverse fate. Accordingly soon after the series of the battles with Muslims began, the disbelievers were put to death by Muslims, to such an extent that they were totally destroyed.

153. The battle of Badr was also fought in the morning, when the swords of Muslims fell on the disbelievers like a divine punishment, and the victory of Makkah also took place in the morning, when the Prophet entered Makkah triumphantly with an army of ten thousand people, and he took the possession of Ka’ba and stayed in the Sacred Mosque (Masjid-e-Haram). From there he issued commands to arrest and or kill the disbelievers. Thus the divine punishment descended on the people of Makkah in the form of the swords of Muslims. And this morning proved to be very inauspicious for the disbelievers. Thus the statement of Quran proved to be true, word by word.

178. So turn away from them for a while.

179. And watch, for soon they will see.

180. Immaculate is your Lord, the Lord of Majesty,154 above what they attribute to Him.155

181. And peace be upon the Divine messengers. 156

182. And praise be to Allah, the Lord of the Worlds.157

154 . “ Rabbul Iz z at” mea ns L ord of Power, Victorious, and Exalted and also Lord of Majesty.

155 . Tha t is: A bove a l l the d ef ects, deficiencies and weaknesses which the polytheists attribute to him.

156. For all prophets there is security and peace with Allah. They are safe from every kind of trouble, and they are worthy of being praised by the people of faith and sending of good wishes and blessings for them. Salamun Alal Mursaleen. (peace be upon the Divine Messengers.)

157. Hints at the point that Allah is worthy of praises and thanks for the manner in which He helped His messengers and elevated their ranks according to the tests towhich they were subjected. For the explanation of ‘Hamd’ (Praise) please see Surah Fatiha, Note No.2.