Surah No. 44

Surah No. 441, 2
Merits of the Surah
Ar. Texts could be taken from VP files

1. Ibn Kathir presents two ahadith here that speak of the special virtues (fada’il) of reciting this Surah (at night, or, specifically, in a Friday night), both from Tirmidhi, but both declared weak by the collector himself. Qurtubi has a few others but whose authenticity is untraceable (Au.).

2. The Surah is Makkan by consensus except for Qurtubi’s statement that the verse 15 (viz. “We are going to remove the torment a little, (but) you will surely revert”) which is Madinan. Baydawi has also said that the verse in question is Madinan (Thanwi).

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ حم (1)

(44:1) Ha Mim.

وَالْكِتَابِ الْمُبِينِ (2)

(44:2) By the clear Book.

إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ ۚ إِنَّا كُنَّا مُنْذِرِينَ (3)

(44:3) We have indeed sent it down on a blessed night.3 Surely, We were wont to warn.4

3. This night has been identified by great majority of the Salaf as the Laylatu al-Qadr. A minority opinion is that the allusion is to the night of fifteenth of Sha`ban (Ibn Jarir, Zamakhshari, Razi, Qurtubi, Ibn Kathir and others). What exactly does the sending down of the Qur’an in this particular night mean? Ibn `Abbas explained, when asked by a Khariji, that the Qur’an was sent down as one whole from the Lawh al-Mahfuz (in the seventh heaven) to the Bayt al-Ma`mur (or Bayt al-`Izzah, in the first heaven) during the night of the Qadr, in Ramadan. Thereafter it was sent down in parts, according to the contingencies (Razi, Alusi).

4. “The revelation of the Qur’an is but a continuation and, indeed, the climax of all divine revelation which has been going on since the dawn of human consciousness. Its innermost purpose has always been the warning extended by God to man not to abandon himself to mere material ambitions and pursuits and, thus, to lose sight of spiritual values” (Asad).

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ (4)

(44:4) Therein is decreed every affair5 of wisdom.6

5. Mujahid, Qatadah, Hasan and others said that affairs of the next one year, Ramadan to Ramadan, are decided in this night of Ramadan. Thereafter, Allah brings forward what He will, and delays what He will. `Ikrimah, however, thought that it is in the night of 15th of Sha`ban that the affairs are decided for the next year. But this is not the preferred opinion (Ibn Jarir). In fact, Ibn Kathir points out a hadith to this effect – although he declares it weak. It cannot be used, write Qurtubi, Ibn Kathir and others, to contradict the Qur’an which says (97: 1),
{إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ} [القدر: 1]
“Surely, We have revealed it in the night of Qadr.” And (2: 185)
{شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآَنُ} [البقرة: 185]
“The month of Ramadan in which was revealed the Qur’an...” Zamakhshari, who lived in Makkah for the best part of his last years, states that one of the “barakah” noticed on the night of 15th of Sha`ban is the apparent increase in the water level of Zamzam, yet, he seems to be with the majority that the allusion here is to the night of Qadr – to which conclusion Razi is also inclined. In view of some of the Salaf saying that fates are decreed in the Layalatu Bara’ah, it is quite possible, as Ibn `Abbas is reported to have said (as in Alusi), that the decree is written down in the night of the mid of Sha`ban, and then forwarded on for action in the night of Qadr (Thanwi). That said, there is no difference in opinion that this ayah is clearly referring to the Night of Qadr as it falls in Ramadah, whereas, the above is an opinion of the Salaf whose trustworthiness could not be established (Au.). The Night of Mid of Sha`ban Reports come to us from the earliest times about the importance of the night of the mid of Sha`an. Its importance, perceived or real, has earned it at least four names: Laylatu al-Bara’ah, Laylatu al-Rahmah, Laylatu al-Mubarakah and Laylatu al-Sakk. Some scholars, viz., Qurtubi and Alusi, have given it good space, but without critically evaluating the reports. Mubarakpuri does it in his Tuhfatu al-Ahwadhi fi Sharh al-Tirmidhi more professionally and concludes that in view of the widespread reports involving many narrators right from the start, they should have had a good origin. One of the reports is as follows, which however, Tirmidhi himself declared weak:
عَنْ عَائِشَةَ قَالَتْ فَقَدْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- لَيْلَةً فَخَرَجْتُ فَإِذَا هُوَ بِالْبَقِيعِ فَقَالَ « أَكُنْتِ تَخَافِينَ أَنْ يَحِيفَ اللَّهُ عَلَيْكِ وَرَسُولُهُ ». قُلْتُ يَا رَسُولَ اللَّهِ إِنِّى ظَنَنْتُ أَنَّكَ أَتَيْتَ بَعْضَ نِسَائِكَ. فَقَالَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ يَنْزِلُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ إِلَى السَّمَاءِ الدُّنْيَا فَيَغْفِرُ لأَكْثَرَ مِنْ عَدَدِ شَعْرِ غَنَمِ كَلْبٍ
`A’isha said, “(One night) I missed the Prophet and went out (seeking him). He was in Baqee` (graveyard). He said, “Were you fearful that Allah and His Messenger will be unjust to you?” I said, “Messenger of Allah. I thought maybe you have gone to one of your wives.” He said, “Allah the Mighty, the Exalted, descends, in the night of the middle of Sha`ban to the earthly firmament and forgives more than the hair on the body of the sheep of the Kalb (tribe).” [The Kalb tribe was known for its large flock of sheep, and by the words, “Are you fearful that Allah and His Messenger will be unjust to you?” – the allusion is to the Prophet spending the night of `A’isha’s right with another wife: Au.]. After declaring the above hadith weak, Tirmidhi cites another that has been reported on this topic. Thereafter, the commentator follows up by noting that the report has also been traced by Bazzar and Bayhaqi. The latter’s report seems to have a line of narrators who are perhaps just unobjectionable. To add, Ibn Majah also carries this report, as does Bayhaqiyy who presents us with another version, as originating from Mu`adh ibn Jabal which is preserved in Ibn Majah, who reports from Abu Musa al-Ash`ariyy. It also in Mundhiri’s Targhib wa Tarhib. This particular one is in the sahih of Ibn Hibban. It says,
إِنَّ اللَّهَ لَيَطَّلِعُ فِى لَيْلَةِ النِّصْفِ مِنْ شَعْبَانَ فَيَغْفِرُ لِجَمِيعِ خَلْقِهِ إِلاَّ لِمُشْرِكٍ أَوْ مُشَاحِنٍ
The Prophet said, “Allah looks down (upon mankind) during the night of the mid of Sha`ban and forgives all His creations except a polytheist and one who commingles lineages.” Ibn Majah too carries this version coming from Abu Musa al-Ash`ari, as does Bazzar and Bayhaqi, but from Abu Bakr through a chain that Mundhiri thought not too weak; but the one in Ibn Majah, writes Mubarakpuri, has Ibn Lehi`ah who was declared weak by most (though an occasional voice spoke in his favor: Au.). In addition, there is another report originating from `Abdullah ibn `Amr about which Mundhiri said that it is weak; as also there is one by Mak-hul coming through Kathir b. Murrah, as preserved by Mundhiri and Tabarani, but also weak. Mak-hul has another through Abu Tha`labah, but mursal. Ibn Majah has yet another hadith. This one originates with `Ali (ibn Abi Talib) but there is one in the chain who was alleged to have manufactured ahadith. All these reports, concludes Mubarakpuri, lead us to believe that the hadith about the virtue of the night of mid of Sha`ban has some truth at the bottom and are evidences against him who says that there is nothing in the hadith literature to prove the virtue of this night. (Mufti Shafi` expresses his agreement with the above discussion). Nevertheless, Mullah `Ali Qari has pointed out that the hadith which describes a Prayer of one hundred raka`ah during each of which raka`ah Surah al-Ikhlas is to be recited has no basis whatsoever, nor is there any basis for the special attention bestowed to the night in which the Qur’an is completed in the Tarawih Prayers; in connection with which Mubarkapuri reminds that similarly the fast of the next day of the Laylatu al-Bara’ah has no religious significzne. A hadith that comes to this effect is fabricated (Tuhfah).

6. Ibn Jarir explains that the textual “hakim” is to be treated as “muhkam” (meaning, confirmed, clear in meaning, unambiguous: Au.). Ibn Kathir is also of the same opinion.

أَمْرًا مِنْ عِنْدِنَا ۚ إِنَّا كُنَّا مُرْسِلِينَ (5)

(44:5) An affair (proceeding) from Us. Surely, We were wont to send (Messengers).7

7. Ibn Jarir’s opinion is that the allusion is to Prophet Muhammad, in which case the translation should be, “And We were wont to send (a Messenger).”

رَحْمَةً مِنْ رَبِّكَ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (6)

(44:6) A mercy from your Lord. He indeed is the All-hearing, the All-knowing.

رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ إِنْ كُنْتُمْ مُوقِنِينَ (7)

(44:7) Lord of the heavens and the earth and what is between the two, if you would be believers.8

8. That is, if you wish to believe (Razi from Abu Muslim), or, “if you would care for inner certainty” (Au.)

لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ (8)

(44:8) There is no deity save He. He quickens and deals death: your Lord and the Lord of your ancient fathers.

بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ (9)

(44:9) But they are in doubt, sporting.

فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (10)

(44:10) Watch then for a Day when the sky shall bring forth a manifest Smoke.9

9. Manifest Smoke: i.e., a clearly visible smoke (Zamakhshari, Razi), in other words, something real and not imaginary (Au.). Dukhkhan There have been two opinions. One, that of Ibn Mas`ud through trustworthy reports viz., this has already happened. Another, that it will happen just before the Last Hour. Ibn Jarir adopts the opinion of Ibn Mas`ud. He reports that someone went up to Ibn Mas`ud and told him that someone was saying in the mosque (in a Qur’anic circle) that just before the Day of Judgment, a smoke will engulf the earth. It will affect the eyes and ears of the unbelievers while to believers it will be like catching cold. Ibn Mas`ud was reclining. He straightened up and said, “Why should not the people say, ‘I do not know’, instead of speaking out without knowledge. Let me explain. When the Quraysh delayed their decision about Islam, the Prophet prayed that they be made to experience the kind of drought that Yusuf had predicted. As a result, they were struck with starvation and began to eat bones and carrion. In that state they would cast a look at the heaven and it would look like it was filled with smoke: because of the hardship, hunger and thirst. It is in reference to this that Allah said, ‘Watch then, for a Day when the sky shall bring forth a manifest Smoke; enveloping the people: this is a painful torment.’ When that happened they said, ‘O our Lord, remove from us the torment, we shall be believers.’ Allah said in reply, ‘We are going to remove the torment a little, (but) you will surely revert.’ Then He added, ‘The day We shall assault them the greatest assaulting, We shall surely take the vengeance.’ Accordingly, Allah took vengeance on the day of Badr.” This opinion of Ibn Mas`ud is seconded by other authorities such as Mujahid, Qatadah, Abu al-`Aliyyah and others. (Zamakhshari also presents the above two opinions). Ibn Mas`ud is also reported (in sahih works: Au.) that the following signs have already been: Smoke, Lizam (meaning, “[a necessary [occurrence]; ref. 25: 77), the assaulting (of verse 16 of this Surah), Al-Qamar (54: 1), and Al-Rum (Surah 30).” The above report concerning the ten signs is in the Sahihayn. Ibn Mas`ud’s report concerning the drought can be found in Bukhari, Muslim, Tirmidhi, and others, narrated through several chains of narrators (Au.). With reference to the famine mentioned above, the following note from Yusuf Ali should throw further light: “The ‘smoke’ or ‘mist’ is interpreted on good authority to refer to a severe famine in Makkah, in which men were so pinched with hunger that they saw mist before their eyes when they looked at the sky. Ibn Kathir in his Tarikh mentions two famines in Makkah, one in the 8th year of the Mission, say the fourth year before the Hijrah, and another about the 8th year after the Hijrah. But as either or both of these famines lasted as many as seven years, the dates are to be taken very roughly. It is even possible that the two famines were continuous, of varying severity from year to year. Bukhari mentions only the post-Hijrah famine, which was apparently so severe that men began to eat bones and carrion. Abu Sufyan (about 8 A.H.) approached the holy Prophet to intercede and pray for the removal of the famine, as the Pagans attributed it to the curse of the Prophet. Sura xxiii., which is also Makkan, but of later date than the present Surah, also refers to a famine: see xxiii. 75, and n. 29

يَغْشَى النَّاسَ ۖ هَٰذَا عَذَابٌ أَلِيمٌ (11)

(44:11) Enveloping the people: this is a painful torment.

رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ (12)

(44:12) (They will cry out) ‘O our Lord. Remove from us the torment, we shall turn believers.’

أَنَّىٰ لَهُمُ الذِّكْرَىٰ وَقَدْ جَاءَهُمْ رَسُولٌ مُبِينٌ (13)

(44:13) On what account the admonition for them, seeing that a clear Messenger has already come to them?10

10. Or, “a Messenger who is clearly so (Au.); i.e., His being a Messenger is quite evident from his character, morals and deeds” (Mawdudi).

ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَجْنُونٌ (14)

(44:14) Yet they turned away from him and said, ‘A tutored, possessed (man).’11

11. If the Prophet was tutored, could his tutor remain hidden from his wife and close companions: Khadeejah, Abu Bakr, `Ali, Zayd and others? (Mawdudi). And would the tutor remain in obscurity – never claiming the credit?

إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ (15)

(44:15) We are going to remove the torment a little, (but) you will surely revert.12

12. Predictably, that is what happened. Allah removed the torment and they went back to denial (Ibn Jarir from Ibn Zayd). Yusuf Ali expounds Allah’s mercy hidden behind the trials to which the humans are subjected: “Allah gives every chance to all His creatures, however rebellious. He gives them a little trial, perhaps personal, perhaps economic, to see if that would bring them to their bearings, and train their will in the right direction. Some are thus reclaimed, and some do not learn. Perhaps, for the latter, he gives them a chance by removing the trial; some are reclaimed, and some still remain obdurate. And so, in His wisdom, He allows His grace to work, again and again, until, at the last, Judgment must seize the last and irreclaimable remnant ‘with a mighty onslaught’. Such working of Allah’s Providence is clearly visible in the story of the Quraish. It is a pity that the economic conditions of Makkah have not been studied in detail in any of the standard biographies of the Prophet.”

يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنْتَقِمُونَ (16)

(44:16) (But) the day We assault them the great assaulting, We shall surely take to vengeance.13

13. It could be referring to, as Ibn Mas`ud, Ibn `Abbas, Mujahid, Dahhak, Abu al-`Aliyyah and others have said, the day of Badr (Ibn Jarir); but Ibn Kathir reports Ibn `Abbas, `Ikrimah and Hasan al-Busri, as saying that the allusion is to the Day of Judgment; although he accepts that there could be two “assaults” one at Badr, another on the Day of Judgment. Shawkani however argues that it fits the Day of Badr better than the Day of Judgment, when, in actual fact, there will be no assault, (but rather, one great shoving into the Fire: Au.).

وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَاءَهُمْ رَسُولٌ كَرِيمٌ (17)

(44:17) We did put to test before them the folks of Fir`awn, so a noble Messenger went to them.

أَنْ أَدُّوا إِلَيَّ عِبَادَ اللَّهِ ۖ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ (18)

(44:18) (Saying), ‘Deliver Allah’s bondmen to me, surely I am unto you a trusted Messenger.14

14. That is, let go the Children of Israel with me. Alternatively, it could mean, “Give me the right I have upon you O people, that you should listen to me and follow me, for, I am a trustworthy Messenger” (Zamakhshari, Razi Alusi).

وَأَنْ لَا تَعْلُوا عَلَى اللَّهِ ۖ إِنِّي آتِيكُمْ بِسُلْطَانٍ مُبِينٍ (19)

(44:19) And, rise not against Allah, surely, I have brought you a clear authority.

وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَنْ تَرْجُمُونِ (20)

(44:20) I take refuge in my Lord and your Lord, lest you should stone me.15

15. Although originally “rajm” was coined for casting stones (at someone), the word has been borrowed for other purposes such as, to cast a doubt, evil presentiment, abuse, or to sound rejection and drive away (Isfahani). There is no reason why all these senses have not been used at this point of usage (Tabari), predominant being, as Ibn `Abbas said, rejection by the tongue (Au.).

وَإِنْ لَمْ تُؤْمِنُوا لِي فَاعْتَزِلُونِ (21)

(44:21) And, if you will not believe in me, then leave me alone.’16

16. In this is the proof that one might abandon him who stubbornly pays no attention to the attention shown to him (Thanwi in different words).

فَدَعَا رَبَّهُ أَنَّ هَٰؤُلَاءِ قَوْمٌ مُجْرِمُونَ (22)

(44:22) Ultimately, He cried to his Lord that these are a criminal people.

فَأَسْرِ بِعِبَادِي لَيْلًا إِنَّكُمْ مُتَّبَعُونَ (23)

(44:23) ‘In that case, set you out with My bondmen by night, you are sure to be pursued.

وَاتْرُكِ الْبَحْرَ رَهْوًا ۖ إِنَّهُمْ جُنْدٌ مُغْرَقُونَ (24)

(44:24) And leave the sea as a furrow,17 they are a host to be drowned.’

17. Qatadah explained that the instruction pertained to the moment after Musa (asws) had crossed the sea while the water had remained parted, he thought of preventing the pursuers – Fir`awn and his forces – by striking the water with his rod again, to let the two sides join up and close the furrow. He was told to let the furrow as it was for drowning of the hosts. Several of the Salaf have expressed opinions close to this (Ibn Jarir, Ibn Kathir).

كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ (25)

(44:25) How many of gardens and springs they left behind?!

وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ (26)

(44:26) Crops and honorable places?!

وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ (27)

(44:27) And blessings wherein they took delight?!

كَذَٰلِكَ ۖ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ (28)

(44:28) Even so. And we bequeathed them upon another people.18

18. Hasan (al-Busri) has said that the Israelites went back to Egypt after Fir`awn was drowned. As for those who have rejected the theory, they have been influenced by historical reports. But, historical reports are not worthy of full trust (Thanwi). See Al-Manar's discussion in this connection in Surah al A`raf note 191 (Au.).

فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنْظَرِينَ (29)

(44:29) Then neither the heaven nor the earth wept over them;19 nor were they given respite.

19. Do the heaven and earth weep for anyone? The answer given by `Ali, Ibn `Abbas, and Mujahid is: yes, they do weep. They explain that there is no man but he has a door for him in the heaven by which his sustenance is sent down and through which his good deeds rise up. When a believer dies, the door is closed and so the heaven weeps. Similarly, with his death, when the place where a believer used to do his Prayers goes empty the earth mourns. Fir`awn and his folks never offered any Prayers, nor any good deed that could pass through the door in the heaven. Consequently, neither the heaven nor the earth wept for them. In fact, a hadith is also quoted to this effect (Ibn Jarir, Qurtubi, Ibn Kathir); which is found in Nazm al-Mutanasir of Kittani, as well as in Thu`alibi (as pointed out by Qurtubi) but which is mursal (Au.). The hadith of above reference is as follows: Hafiz al-Musali reports on the authority of Anas b. Malik that the Prophet said,
“There is no human but there are two doors for him in the Heaven. A door from which his sustenance descends and a door by which his deeds and words ascend. When he dies they miss him and weep for him.” Then he recited this verse, “Then neither the heaven nor the earth wept over them.” Ibn Abi Hatim reports the same (Ibn Kathir). Ibn Kathir also points out that the hadith quoted can be traced in its shorter form to Tirmidhi, but which Tirmidhi himself declared untrustworthy. Ibn `Abbas is reported to have said, as in Hakim,(which he declared trustworthy: Alusi) that the earth weeps for a believer for forty days. Then he recited this verse (Ibn Jarir, Ibn Kathir). Razi, Qurtubi and Ibn Kathir quote in parts opinions which say that the heaven’s weeping is that it should get reddened at the horizons. This is what happened, as some reports say, the day Hussain was murdered. It is reported that the heaven remained crimson for no less than four months. It is also reported that they did not turn a stone after Hussain’s murder but found blood under it, and a solar eclipse took place immediately after it. These, they say, are the signs that the heaven cried at Hussain’s murder. But, Ibn Kathir writes, these reports seem to have been manufactured by the Shi`ah and the spirit behind them is no more than a joke. If Hussain occupied such a status as to cause natural phenomena of several sorts at his murder, then what about his father – greater than he – at whose murder nothing was noted; nor was anything noted at the murder of `Uthman. Further, who occupies a greater position than Prophet Muhammad? But when his beloved son Ibrahim died and solar eclipse happened to take place, and people thought that Ibrahim’s death was the cause, the Prophet emphatically rejected the connection. As for the proposition that the statement “the heaven and the earth did not weep for them” should be treated metaphorically, there seems to be no reason to resort to metaphorical interpretations when the apparent is possible. Why can the heavens and the earth not cry? If the inanimate can sing praises, [why can’t they weep]? (Thanwi). At this point, we might point out that a recent scientific paper says that several waves that originate from the Sun’s surface, seem to sound like the sun is singing a kind of musical song (Au.).

وَلَقَدْ نَجَّيْنَا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ (30)

(44:30) And surely, We delivered the Children of Israel from the humiliating affliction.

مِنْ فِرْعَوْنَ ۚ إِنَّهُ كَانَ عَالِيًا مِنَ الْمُسْرِفِينَ (31)

(44:31) From Fir`awn, indeed he was high-and-mighty (and) of the prodigals.

وَلَقَدِ اخْتَرْنَاهُمْ عَلَىٰ عِلْمٍ عَلَى الْعَالَمِينَ (32)

(44:32) And We chose them20 – in (full) knowledge21 – over the worlds.

20. That is, chose them (for raising Prophets among them, sending down revelations, etc.) from among the nations contemporary to them (Zamakhshari, Ibn Kathir).

21. That is, write Zamakhshari and Alusi, We chose them in full knowledge that they deserved to be chosen (for reasons Allah knew best: Au.); or, despite the knowledge that they might sometimes rebel and exceed the bounds in certain situations. Asad comments: “.. (As) a test of their sincerity with regard to the spiritual principles which in the beginning raised them ‘above all other beings’ and, thus, of their willingness to act as God’s message-bearers to all the world. The formulation of the above sentence implies elliptically that they did not pass the test inasmuch as they soon forgot the spiritual mission for which they had been elected, and began to regard themselves as God’s ‘chosen people’ simply on account of their descent from Abraham: a notion which the Qur’an condemns in many places. Apart from this, the majority of the Children of Israel very soon lost their erstwhile conviction that the life in this world is but the first and not the final stage of human life, and – as their Biblical history shows – abandoned themselves entirely to pursuit of material prosperity and power.” Does not the above apply to this Ummah as well? Do we see in them any inclination to be the message-bearers? Does a strong notion prevail among them that this world is but a passage? (Au.). In the simpler language of Yusuf Ali, “From degrading servitude, Israel was delivered, and taken, in spite of many rebellions and backsliding on the way, to ‘a land flowing with milk and honey’, where later they established the glorious kingdom of David and Solomon. This was not merely fortuitous. In Allah’s decree it was to be a link in furthering His Plan. But their being chosen did not mean that they could do what they liked. In that sense there is no ‘chosen race’ before Allah. But Allah gives every race and every individual a chance, and when the race or individual fails to live up to it, he or it must fall and give place to others.”

وَآتَيْنَاهُمْ مِنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُبِينٌ (33)

(44:33) And bestowed on them such signs wherein was a manifest sign.22

22. The allusion is to such miracles as were shown to them, viz., parting of the sea, mann and salwa, (the cloud sheltering them, etc.) in the Sinai etc. They tested the Israelites whether they would stay firm on the path when bestowed with such heavenly bestowals, or would they rebel? (Ibn Jarir, Zamakhshari, Ibn Kathir, Alusi). The shining hand and the Rod turning into snake could also be included (Qurtubi).

إِنَّ هَٰؤُلَاءِ لَيَقُولُونَ (34)

(44:34) Indeed, these people say,23

23. It was the Quraysh who said this (Alusi).

إِنْ هِيَ إِلَّا مَوْتَتُنَا الْأُولَىٰ وَمَا نَحْنُ بِمُنْشَرِينَ (35)

(44:35) It is no more but our first death and we are not to be resurrected.24

24. Zamakhshari writes: The meaning is not, as it might appear, that the pagans were promised several deaths and so they asserted, “This is not but our first death;” but rather, they were told that they were dead earlier, given life, will die, and will be resurrected; to which they answered in refutation, denyed that they were dead earlier, that it is nothing but this first life, and it will be no more than first death after which no life will follow. The ayah of Zamakhshari’s reference is (2: 28):
“You were dead then He quickened you. Thereafter He will deal you death and then will quicken you.” The problem is that this ayah is said to be Madinan, while the Surah under discussion is Makkan - although nothing definite can be said of either of them as fully Makkan or fully Madinan. It is also possible that they were refuting a Prophetic statement of the above meaning or that of one of the Companions. Alusi appears with Zamakhshari in this opinion (Au.). Imam Razi mentions the above, without granting full approval, and presents another possible meaning, which sounds less convincing: “We shall not undergo any of the happenings of the Hereafter alleged by you (O Muhammad) except for experiencing the first death.”

فَأْتُوا بِآبَائِنَا إِنْ كُنْتُمْ صَادِقِينَ (36)

(44:36) Bring back our forefathers then, if you are truthful.’25

25. In particular, they wanted Qusayy b. Kilab – their most respected progenitor - to be brought alive so that they could consult him with regard to the Messenger and his message (Zamakhshari, Razi, Qurtubi, Alusi).

أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ وَالَّذِينَ مِنْ قَبْلِهِمْ ۚ أَهْلَكْنَاهُمْ ۖ إِنَّهُمْ كَانُوا مُجْرِمِينَ (37)

(44:37) Are they better26 than the people of Tubba`,27 and those before them? We destroyed them (all). They were indeed criminals.

26. That is, in worldly power and sway over the lands (Zamakhshari).

27. There is dearth of information about “the people of Tubba`”. Neither do we know anything about the Prophets raised among them, nor how exactly the people treated the message and Messengers. (History of no other people is as obscure as that of Himyar despite there being 26 known occupants of the thrones over a period of 2020 years: Alusi). One difficulty is that Tubba` (meaning a King, or Sovereign; collectively, Tababi`ah) was a dynastic name (like Fir`awn, Kisra, Qaysar), of whom there were two kingdoms. Their second dynasty ruled South Yemen (Himyar) flourishing in the 3rd, 4th and 5th centuries of the Christian era. That is, their reign ended roughly one hundred years before the appearance of the Prophet. Syed Sulayman Nadwi (Arbdul Qur’an, vol.1, p. 289-91) lists more than a dozen Tababi`ah with approximate dates of their reign as found on archeological tablets. Shammar Yur`ish, Abukarib As`ad (E.I.), Sharjil Ya`fir, `Abd Kalil, are the better known names. Some of them are credited with great exploits (as in Ibn Sa`d’s Life of Muhammad), their rule extending up to Tashkent and leaving Arab colonies in Tibet. But Syed Sulayman Nadwi is with Ibn Khaldun who does not believe in these accounts. Alusi holds the same opinion (Au.). Historians report one of the Tababi`ah as having visited Yethrib (where its inhabitants – Jews included - fought him during the day, but fed his army at night). Thereonward he visited Makkah, enshrouded the Ka`bah, and, returning to Himyar, he converted the population to Judaism. Ibn Kathir credits the Tubba` of Qur’anic mention – named As`ad Abu Kurayb (or Karab) - as having been a (lower order: Au.) Prophet whose subjects adopted tawhid, but returned to paganism after his death. But Alusi discounts this and declares a report coming from Ibn `Abbas as weak. There are reports coming down from the Prophet which say that he was not sure whether Tubba` of Qur’anic mention was a Prophet or not. But, although found in several collections, those reports are weak. Another report has the Prophet saying, “Do not curse Tubba` for he had become a Muslim.” It is in Ahmad’s collection, but also weak because of the presence of `Amr b. Jabir and Ibn Lehi`ah in the chain (who were considered weak). Tabarani has the same report but through another chain in which (as noted by Sami b. Muhammad Salamah) one of the narrators was unknown to Haythami. `A’isha and Qatadah are also on record having said (since Allah censured the people of Tubba` but not Tubba` himself), “Do not speak ill of Tubba` for he was a righteous man” (Ibn Jarir, Zamakhshari, Razi, Qurtubi, Ibn Kathir [some in parts]). `A’isha’s opinion about Tubba` is in Hakim (Alusi).

وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ (38)

(44:38) We created not the heavens and the earth, and what is between the two in sport.

مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ (39)

(44:39) We created not the two but in truth, but most of them realize not.

إِنَّ يَوْمَ الْفَصْلِ مِيقَاتُهُمْ أَجْمَعِينَ (40)

(44:40) Indeed the day of Decision28 is the appointed time for them all.

28. The textual “fasl” can also be understood as “separator.” That day the believers will be separated from the unbelievers; the believer will be separated from all the hardships he underwent; the unbeliever will be separated from all that he dreamt of attaining (Razi).

يَوْمَ لَا يُغْنِي مَوْلًى عَنْ مَوْلًى شَيْئًا وَلَا هُمْ يُنْصَرُونَ (41)

(44:41) The day no protector will avail a client aught, nor shall they be helped.

إِلَّا مَنْ رَحِمَ اللَّهُ ۚ إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ (42)

(44:42) Save him upon whom Allah showed mercy. He indeed is the All-mighty, the All-merciful.

إِنَّ شَجَرَتَ الزَّقُّومِ (43)

(44:43) Surely, the Zaqqum tree,29

29. Ibn `Abbas is reported to have said that if a drop of Zaqqum was dropped on the earth, it would turn everything rancid (Ibn Jarir). Thanwi narrates that some people, Indians but residing in Makkah, told him that there the Arabs ate a fruit from a tree called Zaqqum. The fruit was called Barshumi. But the Qur’an says that it is the fruit of the inhabitants of the Fire! How could he reconcile, he was asked. He explained to them that, firstly, a coincidence in names does not indicate the edibility of the fruit, and, secondly, the Qur’an did not say they will eat Zaqqum, but that they will eat its tree.

طَعَامُ الْأَثِيمِ (44)

(44:44) (shall be) the food of the regular sinner.30

30. Zamakhshari reports that `Abdullah ibn Mas`ud was teaching someone the Qur’an. When he said, “Ta`amul athimi” the man would say, “ta`amul fatimi.” After a few trials Ibn Mas`ud told him, “Say, ‘ta`amul fajiri.’” The man was able to say, “ta`amul fajiri.” So Ibn Mas`ud said, “Alright, let it be ‘Ta`amul fajiri’ for you.” This shows that a word of the Qur’an can be (temporarily) replaced with another word equivalent in meaning if someone is unable to pronounce the original. This led Abu Hanifah to allow recitation in Persian on condition that the reader suppliments the exact equivalent of Qur’anic words without causing any distortion to the original. The scholars have said, adds Zamakhshari, the condition he placed meant that it was permitted but in truth not permitted since the Qur’an is at the peak of coherence, beauty, rhetoric, eloquence and balagha, which render it impossible to convert it to another language. Further, Imam Abu Hanifah did not know Persian well enough (to know the drawbacks). However, `Ali b. Ja`d reports Abu Yusuf regarding Abu Hanifah’s change in opinion regarding Qur’anic rendition into Persian. His two immediate pupils also believed that the Qur’an could not be rendered into Persian. Imam Razi quotes Zamakhshari’s text but says he rejects the argument, which he has discussed in detail in one of his books. Qurtubi also quotes Zamakhshari but without passing any remark. Alusi however does not accept that Abu Haneefah had ever allowed recitation of the Qur’an in Persian, quoting in this reference a research paper by one Sharambilali.

كَالْمُهْلِ يَغْلِي فِي الْبُطُونِ (45)

(44:45) Like molten brass bubbling in the bellies,

كَغَلْيِ الْحَمِيمِ (46)

(44:46) as boiling (water) bubbles.

خُذُوهُ فَاعْتِلُوهُ إِلَىٰ سَوَاءِ الْجَحِيمِ (47)

(44:47) Seize him and drag him into midst of the Blazing Fire.

ثُمَّ صُبُّوا فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيمِ (48)

(44:48) Then pour down over his head torment of the boiling water.31

31. That is, pour on his head the instrument of torment: boiled water (Zamakhshari).

ذُقْ إِنَّكَ أَنْتَ الْعَزِيزُ الْكَرِيمُ (49)

(44:49) Taste, you are indeed the mighty, the noble.32

32. Although general, Abu Jahl was considered by many as the most deserving of this punishment because when at one time the Prophet spoke to him he remarked that he was nobler than that he should be threatened with any punishment (Ibn Jarir, Zamakhshari, Razi, Qurtubi). The fuller report is in Ibn Kathir and Shawkani: Umawi has recorded in his “Maghazi” that the Prophet met Abu Jahl, on whom be Allah’s curse, and told him, “I have been asked by Allah to tell you: ‘Woe to you and then woe. Then, woe to you and woe.’” He removed his cloak from his hand and replied, “Neither you nor your Companion (meaning Allah) have any power over me. You know very well that I am the most protected of the inhabitants of Bat-ha (valley). And I am mighty and noble.” So Allah destroyed him at Badr, and humiliated him, blamed him for his words and revealed, “Taste, you are indeed the mighty, the noble.”

إِنَّ هَٰذَا مَا كُنْتُمْ بِهِ تَمْتَرُونَ (50)

(44:50) This is what you were doubting all along.

إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ (51)

(44:51) Surely, the godfearing will be in a secured place.

فِي جَنَّاتٍ وَعُيُونٍ (52)

(44:52) Amid gardens and springs.

يَلْبَسُونَ مِنْ سُنْدُسٍ وَإِسْتَبْرَقٍ مُتَقَابِلِينَ (53)

(44:53) Wearing fine silk and rich brocades, (sitting) face to face.

كَذَٰلِكَ وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ (54)

(44:54) Thus it will be, and We would have wed them to wide-eyed hooris.33

33. Anas is reported to have said (while the words are sometimes attributed to the Prophet) that if a Hawra’ (sing.: Hur, meaning: a woman of a dark pupil with white background: Alusi) were to spit in a bitter ocean, its water would turn sweet (Ibn Kathir). But the authenticity of the report could not be established (Au.). The opinion to which most scholars subscribe is that Huris are not women of this world.

يَدْعُونَ فِيهَا بِكُلِّ فَاكِهَةٍ آمِنِينَ (55)

(44:55) Calling therein for every kind of fruit, in peace.

لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَىٰ ۖ وَوَقَاهُمْ عَذَابَ الْجَحِيمِ (56)

(44:56) They shall not taste death therein other than the first death34 – He would have saved them from the torment of the Blazing Fire.

34. The allusion is to the death they experienced in their life on earth (Qurtubi and others). Reports say that the Prophet was asked whether the inhabitants of Paradise will sleep. He answered, “No! Sleep is death’s sister” (Ibn Kathir). There are several reports to this effect but only the one in Bazzar was declared trustworthy by Haythami (Sami b. M.S.). A report in Tabarani’s Awsat says,
يُنَادِى مُنَادٍ إِنَّ لَكُمْ أَنْ تَصِحُّوا فَلاَ تَسْقَمُوا أَبَدًا وَإِنَّ لَكُمْ أَنْ تَحْيَوْا فَلاَ تَمُوتُوا أَبَدًا وَإِنَّ لَكُمْ أَنْ تَشِبُّوا فَلاَ تَهْرَمُوا أَبَدًا وَإِنَّ لَكُمْ أَنْ تَنْعَمُوا فَلاَ تَبْتَئِسُوا أَبَدًا
"An announcer will announce (in Paradise), ‘That you will be in good health and never ill, that you should remain alive and never die, that you should remain young and never get old, and that you should be in luxury therein and will never be miserable’” (Ibn Kathir). Ibn Kathir quoted a hadith of Tabarani about which Haythami was somewhat skeptic, we have therefore, picked up one from Muslim of roughly the same meaning (Au.).

فَضْلًا مِنْ رَبِّكَ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ (57)

(44:57) As a bounty from your Lord;35 that indeed is the supreme triumph.

35. “As a bounty from your Lord”: because none will enter Paradise on the strength of his deeds alone, as Sahih ahadith clarify (Razi, Ibn Kathir).

فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ (58)

(44:58) We have indeed made it easy in your tongue, haply they will be reminded.

فَارْتَقِبْ إِنَّهُمْ مُرْتَقِبُونَ (59)

(44:59) Watch then, they too are watching.36

36. These words conceal both a threat as well as promise. Allah said elsewhere (Ghafir: 51, 52):
{إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آَمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (51) يَوْمَ لَا يَنْفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ} [غافر: 51، 52]
“Surely We help Our Messengers and those who believe in the life of this world and on the Day when the witnesses will stand forth. The Day, when their excuses will not profit the wrongdoers. For them is the curse and for them the evil abode” (Ibn Kathir).