30. SURAH AR-ROOM
NAME: The Surah commences with a prophecy about the Romans, which gives it its name: “Ar- Room”.
TIME OF REVELATION : It is Makkan and was revealed after the defeat of the Romans in the areas near Arabia, that is in the seventh year after the declaration of prophethood, 616 Christian era.
CENTRAL THEM : To create belief in the Hereafter. This belief is created after the reality about this world is known, and also from this fact that every promise of Allah is bound to be fulfilled.
ORDER OF THE VERSES : In Ayat Nos. 1 to 7 a prophecy is made of the victory of Romans after their defeat. And this is utilised to turn the minds towards the real Ruler and the Hereafter In Ayat No.8 to 27 invitation is given to ponder over Allah’s those signs which are spread out in the heaven and the earth and which create a belief in the Hereafter. Verses No, 28 to 54 argue out the truth of monotheism and falsehood of polytheism, and it is clarified that the religion of tawheed is the religion of nature. Moreover believers in this religion are directed to be active in acts of Allah’s obedience and to shun activities of sins. And glad tidings are given for those who will be leading a life of this kind. Verses No.55 to 60 are concluding ayat, in which the direction of the narrative turns towards the Day of Resurrection and the Hereafter.
30. SURAH AR-ROOM (THE ROMAN EMPIRE)
In the name of Allah, Most Gracious, Most Merciful.
1. Alif. Lam. Meem .1
2. The Romans have been defeated,2
3. In the nearby territory, and they, after their defeat. Will soon be victorious, 3
4. Within a few years.4 Allah’s is the command before and after5; and on that day the believers will rejoice.6
5. In Allah’s help7. He helps whom He will. He is the Mighty, the Merciful.8
6. That is Allah’s promise9. Allah does not break His promise, but most people do not know10.
7. They know only the outward of the life of the world, and are heedless of the Hereafter11.
8. Have they not pondered12 upon themselves? Allah did not create the heavens and the earth, and that which is between them, except with (the purpose of) truth13 and for an appointed term14. Yet truly many people are disbelievers in the meeting with their Lord.
COMMENTARY
1. For separate letters or abbreviations, please see Surah Baqarah Note No.1. Surah Yunus Note No.1 and Surah Ankaboot Note No.1.
In this Surah “Alif” hints at Ayat (signs) towards which attention is repeatedly drawn, e.g. ayat Nos. 10, 20, 21, 22, 24, 35, 46, etc.
“Lam” hints at (meeting with their Lord) (Ayah No.8) and also (meeting with the Hereafter-ayah No.16).
And Meem points to Mumineen (believers), a promise for whose help is given in ayat Nos. 4,5 and 35, as if this Surah contains three important subjects: arguments in favour of monotheism, belief in the Hereafter and the promise of help to the believers.
2. At the time of Prophet Muhammad (Sallal Lahu Alaihi Wa Sallam) there were two great kingdoms, one was the Persian Empire, comprising of Iran and Iraq, and the other was the Roman Empire, comprising of Palestine, Syria, Turkey, etc., and whose capital was Constantinople. The Romans were people of the Book and were the followers of Prophet Jesus. Because of their internal dissents their kingdom had become very weak. The people of Iran were fire-worshippers. They got the opportunity of taking advantage of the weakness of the Romans and after carrying on repeated attacks on their territories they annexed Syria and Palestine, so much so that in the seventh year of the Prophet’s declaration of his prophethood, i.e. in 616 Christian era the Persians reached up to the northern border of Arabia, which part of the territory was under the Roman Empire. The defeat of the Romans gladdened the hearts of the people of Makkah and they got the opportunity of taunting the Muslims that the believers in the divine scriptures have been disgraced, if they were followers of the truth, they would not have faced defeat. Their sympathy was with the Persians as the religion of both was polytheistic.
3. Nearby territory means border between Syria and Arabia, which was called ‘Azra’at’. This territory is above Tabuk. It was under Roman rule, and fighting in this region means that the war was knocking at the Arabian door. This was a very disturbing situation. And when the Romans were defeated by the Persians the Makkans were overjoyed, and in the defeat of the Romans they saw the defeat of the Muslims and in the victory of the Persians they saw their own victory. But these ayat gave a jolt to the people by prophesying the events that were to take place in future. In this ayah a prophecy has been made that although the Romans have now been defeated but in the near future they would be victorious.
4. In the text the word ‘biza’ is used which is used to indicate a period of three to nine years. In other words with this statement the time for the victory has been fixed that the Romans would be victorious within nine years.
It may be noted that till then the message of the Prophet had not reached the Romans, and they claimed to be believing in the Torah and Injeel, and therefore, their position was that of a Muslim group only. And for this reason the Quran made a prophecy about them and for this reason too the people of faith of Makkah supported them. It gives us a guiding principle that if the Non-Muslims of a country attack the Muslims of that country then the Muslims of the world should help the Muslims of that country, against whom the Non-Muslim unbelievers or idolaters have committed the aggression, because Muslims, however corrupt they may be, their being defeated by the Non-Muslims is not a desirable thing. Moreover it also puts the religion of Islam in a bad light. Another guidance we get from this is that the occupation of any Muslim country by the Non-Muslim and infidel people is against truth and justice, for it gives polytheism and non- belief a chance to spread its bad influence and the society is likely to suffer corruption. Therefore, such an arrangement cannot be tolerated.
5. That is: In the beginning the Romans who were defeated by the command of Allah and that afterwards they will be victorious, with His command only. It means that victory and superiority is within Allah’s power only. He gives it to whomever He will and deprives whomsoever He will. The decisions of victory and defeat that come from Him are based on justice and wisdom. Romans had introduced new things in their religion (Islam) and were involved in in-fighting, Because of this their enemies were made to defeat them so that they might come to their senses and reform themselves. Similarly later on when the people of Iran were defeated, it was for weakening the tyrants.
6.This is the glad tidings for the people of faith that very soon they will be rejoicing the victory of the Romans. But in this there was a hint of a still greater cause for celebration, and that was the prophecy of the people of faith overcoming the people of Makkah. Accordingly in the year 02 H.(624 Christian Era) the battle of Badr took place and the people of faith defeated the people of Makkah. The Romans also defeated Persia that same year. The Roman emperor, Hercules, who was confined to Constantinople, re-formed his army and in 623 (Chr.Era) attacked Iran through Azerbaijan, and entering that country destroyed their biggest fire-temple. At that time Khusrow II was the King of Persia. He could not convert his defeat into victory. This victory was achieved by the Romans in the year 623 or 624 Christian Era, and thereafter within a few years they took back Palestine and their other territories from the Persians, (For historical details, please see Encyclopedia Brittanica Vol.8, page 781, and Vol. 10, p. 454).
Briefly the year 02H. (623 Ch. E.) is that year in which on the one hand the Romans defeated the Persians and on the other hand the companions of the Arabian Prophet, Sallal Lahu Alaihi Wa Sallam, made the disbelievers of Makkah bite the dust.
In this way the prophecy of Quran proved to be true, word by word, and the Muslims had two causes to rejoice.
The coming true of this Quranic prophecy within nine years is the greatest proof of its and the Prophet’s truthfulness. It is stated in a hadith on the fulfillment of this prophecy that many persons embraced Islam.
7. That is: the rejoicing of the people of faith will be on account of the help from Allah, Not on account of the fighting quality or acumen of the Romans, for the people of faith believe in Allah’s power, and are hopeful of His help. The victory that the Romans achived over the Persians and the observation of the Divine assistance which they experienced in the Battle of Badr was the cause of great pleasure and rejoicing.
8. Allah is Supreme and Mighty, therefore, whomsoever He wills to help, none can stop Him. He is Merciful, therefore, He will show mercy to the people of faith definitely and will bless them with His help.
9.The promise which Allah made of the victory of Romans and of rejoicing by the people of faith over the Divine help will essentially be fulfilled. And history is a witness that this promise was fulfilled, and the Quran’s being the word of God and His revelation proved to be an irrefutable fact.
10. The prophecy of the victory of Romans in the Quran is an example of Allah’s promise being fulfilled, so that the people may understand it clearly that all His promises made in the Quran will definitely be fulfilled, but most people are so careless that they do not heed it.
11. In this ayah a very deep thing has been stated. The knowledge of the people about the life of this world is very superficial, because their sight has been limited to its external aspect only, but its internal aspect is hidden from their eyes. If their sight had been far-seeing they would have seen the truth about the Hereafter. But they are happy with the outer cover of the world and are regardless of the kernel or inner truth. Therefore, their share is only the outer skin. They are unable to see the realities that are behind the rise and fall of the nations of the world and their victories and defeats, they form only a superficial opinion about them.
Modern Science has shown that a minute particle is not merely a particle, but it is a complete system of electron, proton and neutron, and great energy is hidden in it. The atomic energy is the result of this discovery only. It is amazing that even after these experiments and observations, their eyes do not open, and they are allured so much by the external glitter and glamour that they are not prepared to look beyond it into the innards. Had man tried to search for the realities of the inside of the life of the world, the reality about the Hereafter would have become manifest to him, and in the light of the Divine Revelation he would have seen the realities of the inner life in such a way as if he is seeing the inside of the human body through the X- Rays, nay, but he would have seen it even in a better way.
12. That is: Why do the deniers of the Hereafter not peep into their inner selves and find out what their own inner feelings tell them: Whether there is no purpose of their creation, or is there a purpose of the creation of the universe, or may man do good work or bad, the result is zero, or that by nature man is a responsible creature, therefore, there is a purpose behind his creation; and since this universe is being run on wise lines, there is, therefore, a purpose and objective behind his creation, and that the result of man’s good work should be good, and of his bad and evil work should be bad and evil. If man ponders upon his own inner feeling, then he will find it in favour of the second thing, and this is the witness of man’s own inner feeling in support of the divine system of reward and punishment.
13. For explanation, please see Surah An’am Note No.24 and Surah Yunus Note No.15.
14. That is: As this universe does not exist from the very beginning, so also it will not be eternal. It has a beginning, and it also has an end. This factory will run for an appointed period only. Its period of running has been fixed by Allah only, and He alone knows how long it will run.
Looking to its exterior people thought that the universe will run forever in the same way. Accordingly they based their religious concepts on this idea, but modern science has proved these concepts to be wrong, for if it is possible by bursting of an atom great energy can be released, then why it is not possible for this universe to experience such a big explosion, and after this explosion a new world may come into existence?
So recite glory of Allah when you enter the evening and rise in the morning. (Al-Quran)
9. Have they not travelled in the land and seen what was the fate of those who were before them 15? They were stronger than them; they tilled the land and built upon it more than these have built.16 And their messengers had come to them with clear signs (of Allah’s greatness). Then Allah was not to wrong them, but they did wrong themselves.
10. Then evil was the consequence of the evil-doers, because they had denied the revelations of Allah and scoffed at them.
11. Allah begins creation, then He will reproduce it17, then you will be returned to Him.
12. And on the day when the Hour of Doom strikes, the guilty will be speechless with despair. 18
13. And none of the partners invented by them (for Allah) will intercede for them, and they will deny their partners19.
14. And on the day when the Hour of Doom strikes, people will be separated one from the other20.
15. So those who believed and performed good acts will be kept happy in a Garden21.
16. And those who disbelieved and denied22 Our revelations and the meeting in the Hereafter will be delivered up for punishment.
15. For explanation, please see Surah An’am Note No.20, and Surah Hajj, Note No.82.
16. Nations in the past had shown more progress than the Arabs but as a result of denying the messengers of Allah, they were seized by great punishment and all their progress and civilization turned to dust.
17. For explanation please see Surah Ankaboot Note No.36.
18. Those who would have come after committing the unforgivable guilt like that of polytheism, they will be despairing of the mercy of Allah and on observing the happenings on the Day of Resurrection their senses will leave them.
19. That is: In the world whom they had considered to be their intercessors with Allah and had imagined them to be having the rights and the authority of Allah and His partner, with such imagined partners their devotion would be over, and at that time they will admit that they are not their gods.
20. That is: On the Day of Judgment people will be divided on the basis of belief and disbelief, in two different groups. All differences of colour, race, nation and country will disappear. The difference on account of belief and acts will be considered the real difference, and on the basis of this difference people will be divided into groups.
21. Here the word Garden is used, which in Arabic is spoken for a garden which is beautiful and has plenty of water. The idea is to present a picture of the garden of Paradise, which is very beautiful and green and ever blooming.
22. (Kufr) disbelief and denial is not only disbelief and denial of Allah’s existence, but also of His signs and revelations, which include all those signs which prove Allah’s oneness, and the ayat which were revealed to the Prophet. Similarly denial of meeting with Allah on the Day of Judgment is also absolute kufr.
17. So recite glory of Allah when you enter the evening and rise in the morning23.
18. Praise is for Him in the heavens and the earth24, and (recite His praise) in the fading part of the day25 and at the noon26.
19. He brings forth the living from the dead27, and He bringsforth the dead from the living28, and He revives the earth after its death. And likewise you will be broughtforth29.
20. And of His signs is this that He created you from dust30, then Lo! you became humans and spread out31 (through the earth).
21. And of His signs is this that He created for you wives32 from among yourselves, that you might find tranquillity33 with them, and created love and kindness between you34. Verily there are signs in this for people who think.
22. And of His signs is the creation35 of the heavens and the earth, and the difference36 of your languages and colours. Verily there are signs in this for men of knowledge. 37
23. And of His sign is your sleep38 by night and by day and your seeking39 of His bounty. Verily in this there are signs for those who hear 40.
24. And of His signs is this: He shows you the lightning (which creates) fear and hope41, and sends down water from the sky, and thereby revives the earth after its death. Verily in this there are signs for the people who understand.
23. When these wonderful manifestations are the result of Allah’s might, which you observe daily, then you should sing His praises, and recite words of His glorification, particularly at the turning of the time during day and night when the natural phenomena occur, and the signs of change appear in the atmosphere. Seeing these signs, which divert attention towards God, you should busy yourselves in praising and glorifying Allah and in worshipping Him.
This command for reciting words of glorification are of a general nature, but this ayah and the one following it hint at the five-time regular salat (prayer) which is the best form of praise and glorification of Allah. The time of evening is the time for Maghrib and Isha prayer and the morning is the time of Fajr prayer.
24. That is: In the heavens and the earth only Allah is worthy of praises and the whole universe is busy in singing His praises. So you also join them in singing praises of your Lord. There does not arise the question of singing praises of any one else in this gathering.
25.’Ashiyya’ the fading part of the day or the last part of the day signifies the time of ‘Asr’. This time is for offering the prayer of ‘Asr’.
26. Zuhr. i.e. the time of decline. ‘This time is for offering the prayer of Zuhr.
27. This has been explained in Surah Al-e- Imran Note No.40 and Surah An’am Note No.177.
28. This has been explained in Surah Baqarah Note No.197.
29. That is: After death on the Day of Resurrection you will be revived and will live again.
30. Allah is the Creator of man, and when the Creator himself says that He has created man from dust, then what could be more certain? This fact is further supported by the fact that man gets his food from dust only and after death he mixes up with dust.
According to science life appeared on the earth later on. But Darwin’s theory that man is descended from monkey is only a guess work and cannot boast of any academic proof in its support. It is totally against the statement of Quran. For further explanation, please see Surah Hajj Note No.7.
31. Man was created from dust, but later on his race so multiplied that mankind spread out allover the earth, and billions of men are still spreading over the face of the earth. Of whose might is this a manifestation ?
Man of the past ages did not contemplate this aspect of human creation, with the result that they succumbed to believing in polytheism, and the man of the present age is also not ready to consider this aspect of the creation and is, therefore, indulging in kufr, disbelief and atheism.
32.’This has been explained in Surah Nahl Note No. 107.
33. The purpose of creating women (wives) is this that from them men may get peace and tranquillity, but it does not mean that women are merely playthings for men, but that as men have been created for a high purpose, similarly women have also been created for a high purpose. Therefore, being a responsible creature, both enjoy equal position.
34. Love that is a deep emotional attachment with each other, and kindness that both are sympathetic and helpful to one another. In this way both become one soul with two bodies.
35. For explanation please see Surah Baqarah Note No.196.
36. If men were to be created through automatic machines, then their language and their colour would have been one and the same. But we see that different nations and communities have different languages and different colours. Some are black and some are white, some are brown and some are yellowish. Does not this diversity in languages and colour signify that behind the creation of man there is a will, a wisdom and a planning, which testify that there exists a great and Mighty ruler?
37. That is: Those who do not live in the darkness of ignorance but form their views and ideas in the light of knowledge and traverse their life’s journey in that light.
38. How strange is the state of slumber in which a man neither feels hungry nor thirsty. It also removes fatigue and brings in freshness in a person, and during sleep the function of reformation or correction goes on automatically. Does that happen without anybody having arranged for it?
39. Earning livelihood has been termed as seeking Allah’s bounty or favour, for the materials for maintenance are Allah’s bounty which can be perceived and felt.
40. Those who keep their ears open for hearing the counsels of the Prophet, only they are influenced by his advice, and they get right guidance from those signs which are provided by the Quran.
41. For explanation please see Surah Ra’d Note No.28.
And of His signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily there are signs in this for men of knowledge. And of His sign is your sleep by night and by day and your seeking of His bounty. Verily in this there are signs for those who hear. And of His signs is this: He shows you the lightning (which creates) fear and hope, and sends down water from the sky, and thereby revives the earth after its death. Verily in this there are signs for the people who understand. (Al-Quran)
25. And of His signs is this that the heaven and the earth stand firm42 by His command. When He will call you, from the earth with a call, you will at once come out43.
26. And His is whosoever is in the heavens and in the earth44. All are obedient to Him45.
27. And it is He who initiates Creation and He will reproduce it, and it is easier for Him46. His is the Sublime Grandeur in the heavens and in the earth47, He is the Mighty, the Wise.48
28. He sets for you an example, drawn from your own lives. Have you, from among those whom you own as slaves, partners in what We have given you, who equally share it with you? Do you fear them as you fear one another?49 Thus We make clear Our revelations to the people who understand.
29. Nay, but those who do wrong50 follow their own lust 51 without knowledge. Who is able to guide him whom Allah has sent astray?52 For such there are no helpers.
30. So set your face in absolute devotion to the faith,53 – the faith of Allah’s nature, on which nature Allah has created man54 There is no change for Allah’s creation. 55 That is the right religion, but most men do not know.56
31. Turning toward it,57 fear Allah,58 and perform salat and do not be of polytheists; 59
42. The manner in which the sky is standing firm with all heavenly bodies and the way in which the earth is going on without any defect after such a long time, and that there has been no disruption at all in the system of which they are a part is a clear proof of the fact that it is the handiwork of Allah only by whose command these systems and orderly processes are going on. And when they are running by His command, then it is only He who can disturb and disrupt them whenever He likes. Therefore, Doomsday is not at all impossible.
43. That is: To make you live again it is sufficient for Allah to give you one call only. As soon as He would give you a call, you would at once come out of the earth alive. This coming out will be with the physical body intact and Allah’s call will be heard from inside the earth.
44. That is: They are His slaves. None of them is the master, but that Allah is the master of them all. Man is also a born slave and servant of Allah.
45. Everybody is helpless before Him and His command is enforced on every one.
46. For Allah it is not at all difficult to give life for the second time. When you admit that He created you for the first time, then to bring you to life for the second time will be still easier. Why is it that you consider reviving you on the Day of Resurrection is impossible?
47. Do not consider Allah on a level with man or any other creature. He is such a higher being who has no peer or equal or a similar being in the universe. He is unique in His being and attributes and all His attributes are very high. In view of this reality to say something which may constitute an insult or which may be derogatory and not befitting to His being is total ignorance and absolute straying.
48. Two attributes of Allah have been mentioned here: Aziz that is Mighty and Hakim that is Wise. He is Mighty, therefore, His promise that man will be revived will be definitely fulfilled and His decision that Doomsday will occur and His court of justice will be held is a very wise decision and it is bound to come into force.
49. This example has been given to bring to light the folly of polytheism, When you do not consider your slaves equal to you and equal sharer of your property, and on account of their not being your partners you do not have the same kind of fear of them that you have of your own people, that is they would usurp your property or your rights, then why do you imagine things and beings created by Allah as His partners and sharers in His godhood, and why do you consider their rights equal to the rights of Allah? A thing which you do not like for yourself, why do you like it for Allah, when His Majestic being is so very high.
50. Means polytheists and idolaters.
51. It has become clear that polytheism and idolatry have nothing common with knowledge and sensibility. It is merely following one’s own desires and lust.
52.That is: Whoever has gone astray according to Allah’s law of misguidance, to bring such a person to the right path of guidance is not possible for anyone.
53. That is: When monotheism is a reality, and the greatest reality, then you should give full devotion to this religion of monotheism and be firm on this religion. Your sights should not wander here and there, but they should concentrate on the religion of Islam only.
The slightest attention towards any other religion besides Islam, which is the religion of pure monotheism, can shake faith, and the concept of all religions are true is absolutely misleading.
54. Means Islam has been termed as the religion of nature because:
1. In every person’s system there is a concept of one God whom he/she recognises as his/her creator and Lord. His nature is quite unconscious of the concept of other gods. The covenant of a single god is the natural covenant, which is taken from every human before his being taken to the world. Please see Surah A’raf, Ayah No.172, Notes. Nos. 264, 265.
2. Human nature basically likes acts of virtue and goodness and hates acts of evil and wickedness, and Islam promotes these natural tendencies.
3. Man’s own conscience and urge consider him answerable before his Lord. Islam does not only support this concept but makes it take root firmly in the heart.
4. Human nature makes a distinction between truth and falsehood; and when Islam comes before it as a true religion, it rushes towards it as a piece of iron towards a magnet. It is the desires, prejudices and Satanic promptings which cause the obstruction.
5. The nature of water is to flow along the slope. Similarly human nature is to follow the right path. If there are no causes for straying, then as soon as the highway of Islam would be clear to him, he would at once follow it.
In other words Islam is the expression of Nature’s latent indications and hints, therefore, it is every individual’s own religion, and it is only Islam which puts up this exclusive claim that it is the religion of nature, while any other religion cannot dare to put up such a claim.
The Prophet, Sallal Lahu Alaihi Wa Sallam, has expressed this fact, of Islam’s being the nature’s faith thus :
“Abu Hurairah (R) states that the Messenger of Allah (Sallal Lahu Alaihi Wa Sallam,) has said that there is no child that is not born on nature but its parents make him a Jew, or a Christian or a polytheist.” (Muslim Kitab-ul- Qadr).
It means that to divert a child from its natural religion to another religion is an external act. This act is performed by the parents or the environment, which may either be in the form of making it a Jew, or a Christian or a Boddh or a Hindu, or it can be in the form of idolatry, atheism or agnosticism.
In short a person who has not distorted his nature, he would find Islam to be the voice of his own heart.
55. That is: In the nature on which Allah has created a person and in the model in which He has created him, that should not be changed. Although this has been stated in relation to belief, but the generality of the wording carries with it a wider sense, which includes not changing the external form also. Accordingly, in those days there were such fashions as altered the form as created by Allah. Therefore, in the hadith not only such a practice has been forbidden but such fashion seekers were also declared to be deserving of curses, e.g. narrowing the eyebrows, making slits between the teeth, tattooing on the hands, etc.
Accordingly in the hadith it is stated:
“Abdullah Ibn Masood (R)states that Allah has cursed those women who indulge in tattooing, those who get tattooed, those who pluck the hairs from their eyebrows, and make slits between their teeth, who alter the creation of Allah for beautifying themselves. Why should I not curse them who were cursed by the Messenger of Allah, Sallal Lahu Alaihi Wa Sallam, and this thing is there in the Book of Allah. (That is: the command to obey the bidding O the Messenger).” - (Sahih Bukhari, Kitab-ul- Libas).
Similarly in the modern times the fashion of shaving the beard, when beard is the natural manifestation of manhood, to undergo plastic surgery merely to enhance one’s beauty and to make one’s legs look more attractive, to subject oneself to vasectomy without there being a compulsive cause, etc.
56. And today also many people do not know that Islam is the true and the real religion of nature. They think that the religion that has become theirs by accident of birth is the true religion or that all the religions are true and Islam is also one of them.
57. That is: You turn yourself towards Islam is such a way that in your heart there is real devotion for Allah.
58. Fear His mightiness and greatness and avoid disobeying Him.
59. The command for establishing salat and not being of the polytheists is a hint of the fact that the thing which distinguishes a Muslim from a polytheist is salat. By establishing prayer a man becomes a monotheist, a believer in Tawheed, and by abandoning it he places himself on the road to polytheism and disbelief.
It is a fact that prayer (salat), from first to last is based on monotheism. It is a prayer and supplication between a slave and his Lord, in which there is neither an agency nor intermediary, in which neither a reference to someone’s greatness is made, nor is something asked for the sake of some one else, Whatever is supplicated for it is done directly from one’s own Lord, praising Him and thanking Him, If Muslims ponder over what is recited in salat, they will clean their slate of all polytheism and innovation.
32. Of those who split up their religion and became sectarian,60 each sect exulting in that which is 61 with them.
33. And when harm touches men they cry to their Lord, turning to Him (for help), and when He makes them taste His mercy, then a group of them associates partners to Him.62
34. So as to be ungrateful for what We have given them. ( To such it is said ) : Enjoy yourselves, very soon you win come to know.
35. Or have We sent to them any authority which speaks of that which they associate with Him? 63
36. And when We cause men to taste of mercy, they rejoice in it, and when an evil thing befalls them as the consequence of their own deeds,64 they are at once in despair. 65
37. Do they not see that Allah gives abundantly of provision whom He will and sparingly (whom He will). In this there are signs for the people who believe.66
38. So give to the relatives their dues, and to the needy and to the wayfarer,67 This is best for those who seek Allah’s countenance (pleasure) ;68 and such men will surely prosper.69
39. And that which you give in usury so that it may be an increase in other people’s property will not be an increase with Allah, 70 but the Zakat that you give for the sake of Allah,-- so these are the people who will increase (their property).71
60. For explanation, please see Surah An’am Note No.295.
61. Followers of every religion are happy with their own religion and believe in it, they are never prepared to contemplate whether the religion which they follow is the one revealed by Allah or is the one invented by men.
62. Remembering God in adversity is really the voice of nature, therefore, actually people should have been believers in monotheism but when Allah removes the adversity by His mercy, there is a section of people who consider this mercy to be the favour of some one else and associate him as a sharer in Allah’s might.
63. That is: Have they any authority revealed by Allah which proves that Allah has made such and such a person as sharer in His authority or power, so that you can invoke them for fulfilling your needs, and they can hear your appeals and can also come to your aid whenever you need them? And if there is no such authority or sanction with you, then how wrong and false is your claim in this respect!
It has thus become clear that if in the books of different religion, which are considered sacred, there is a concept of deities or if some ones are associated with God in His attributes and in His rights and authority, then they have no status as a Divine sanction, for Allah has not revealed any such thing to any prophet, nor has He mentioned such a thing in any of His books. Nay, but the followers of these religions on account of their superstition and by their imagination invented associates of God and included them in their religious books.
This is the case of the polytheists, but among Muslims, their innovative group has not played any less mischief. They consider Qutb, Abdal, and saints as rulers and interferers in the affairs of this world, and interpret it in this way that they do not believe them to be deities but consider that God has given them authority to grant whatever their supplicant asks of them, they answer his invoking, remove his distress, favour the poor, and help when invoked. The question is: Where did Allah give this authority and sanction that such and such a person has been given power to rule over the destinies of the people, therefore, invoke them for meeting your needs and they would come to their aid ? Can any ayah to this effect be shown in the Quran? Not at all. On the contrary Quran very clearly mentions that all powers and authority are for Allah only, and in His authority there is no sharer or partner. Had he given any person any godly authority, then how could Quran be without any mention of that? Then ponder over this, that the meaning of considering any saint or peer as Dastagir’ and ‘Ghaus’ (Relief Giver) is that he hears the invoking of millions and millions of people while he himself remains unseen, and knows the condition of each and every person of them as to who is a man of faith and who is a hypocrite, who is virtuous and who is evil, who has pledged himself for his help and who is offering presents to him. After having all these details only, the saint can go to the help of this invoker. Such a belief concerning a saint, does it not amount to considering him as the knower of the Unseen? If this is not polytheism, then what is?
64. The troubles and difficulties that be take a man to usually come as trial, but many times they come due do his own evil acts, and this is observed in daily life also.
65. This kind of man’s behaviour is wrong. It is not proper to exult and feel proud, nor is it proper to despair when any adversity befalls. In the first case he Should thank God, and in the second case he Should be patient.
66. The first sign is this that Allah is the provider. Second is this that livelihood is given to man according to the divine plan. The third is this that whomever Allah wants to give livelihood sparingly, for him things turn out in such a way that man cannot do anything to change them. Accordingly a lot of people are unable to earn as much livelihood as their ability demands. This failure is the proof of the fact that mere effort is not sufficient, but that Allah’s will is the main thing, and the fourth sign is this that the quantity of the livelihood is not an indication of Allah’s liking of the person who gets it in abundance and His dislike of the person who is getting it sparingly but that in both conditions it is the test of the persons concerned. In one case it is the test of man’s patience and in the other case it is the test whether he is grateful.
67. That is : The livelihood that has been given to you by Allah, has an aspect of test whether you give the dues of your kinsmen and other needy persons which you are supposed to give morally and by the Shariah.
By the wayfarer is meant that traveller who has become deserving of help on account of his travel. In the Meccan period their emphasis on paying the dues of kinsmen, needy and wayfarers shows the importance of this duty morally and by the Shariah.
68.That is: The payment of these dues should be purely for the sake or pleasure of Allah. There should be no trace at all of exhibition and seeking fame.
69.Only those people will prosper who will work for seeking the pleasure of Allah, and fulfill those responsibilities which He has placed on His slaves.
70.This is the first ayah in which inauspiciousness of usury (interest) has been mentioned, and this was a hint at its being undesirable. The revelation of the ayah, showing the undesirability of usury in Makkah, which had almost become ‘Darulkufr’ (country of denier) means that it was an attempt to divert the minds towards the undesirability of usury from the beginning of the enforcement of the Shariah. Afterwards in Madina the command for its total ban was given (See Surah Baqarah Ayat Nos. 275 to 279, and Notes Nos. 455 to 464, also Surah Aal-e-Imran, ayah No. 130 Note No.160).
he ayah means that you think that whom you have given the interest, there will be an increase in his wealth, but its increase is bereft of good and is so inauspicious that in reality there is no increase in the property. In the sight of Allah taking and giving interest, is so undesirable an affair that it has absolutely no value, and nor any virtue is reckoned for any loan given on usury. Nay, but it is a sinful act, as is mentioned in Surah Baqarah ayah No.275
In the ayah the mention is of giving usury, which is quite proper when compared with the giving of Zakat which is mentioned in the following verse. It means that giving usury is not an act which would result in goodness, however giving Zakat is an act which will result in goodness and is virtuous. In this way the taker of usury has been shamed that apparently the interest which he takes on the loan increases his wealth, but such an increase is in reality not a causative factor for his progress, for usury is evil and the consequence of evil-doing is loss.
Contemplating the ayah it seems that in the conditions then obtaining the people of faith might have been compelled to give usury, Therefore, while denouncing the usury the target were those people who were giving loans to increase their wealth.
A section of commentators have taken ‘Riba’ occurring in this ayah to mean gift or donation and have argued that giving a present with the intention of taking back more from that person, is not a sin but is also not desirable according to the Shariah But there is no reason to take the meaning of ‘Riba’ as present or gift, it is a terminology of Quran, which stands for usury or that increase which is received on account of the delay in repayment of loan or dues Then reference to context is also an Argument against such interpretation, because here only usury is meant, as in the foregoing ayah the command is given for giving the dues of the needy, and here the form of that usurpation of right is mentioned which occur in the case of usury. Besides in the following verse the aspect of the Zakat being auspicious compared to usury has been manifested.
71. By giving Zakat it appear that the wealth decreases, but actually such wealth is increasing, it becomes a means of goodness and auspiciousness, and great reward is given by Allah forgiving Zakat.
In the hadith the reward of charity has been stated like this:
“A person who gives in charity a date from his lawful’ earnings----and Allah only “accepts lawful and pure charity----then Allah accepts it with His right hand, then He nourishes it for the giver of the charity in such a way as some of you nourish a calf owned by him till that charity grows to be a mountain.” (Sahihul Bukhari Kitabuz Zakat).
So give to the relatives their dues, and to the needy and to the wayfarer, This is best for those who seek Allah’s countenance (pleasure) ; and such men will surely prosper.(AL- Quran)
40. It is Allah who has created you, and gave you your sustenance, then He will cause you to die, again will bring you to life. Is there any of your (so called) partners (of Allah) who can do anything of that? 72 Glory to Him. Immaculate is He, above what they associate (with Him).
41. Disorder has appeared on land and sea as a result of (the evil) which men’s hands have done, so that He may make them taste (the fruit) of some of their actions that they may return73 (to Him).
42. Say: “Travel in the land and see what was the fate of those who were before them74. Most of them were polytheists” 75.
43. So set your face towards the right religion before that day arrives that cannot be put off as willed by Allah. On that day mankind will be sundered76.
44. Whoever disbelieves on him will be his disbelief, and those who perform righteous acts, are making provision for them selves77,
45. That He may reward out of His grace those who believed and perform good acts. Verily He does not like disbelievers78.
46. And of His signs is that he sends the winds as bearers of good tidings, so that you may taste of His mercy79, and ships may sail at His command, so that you may seek His bounty and render thanks to Him.
72. That is: When your invented partners of Allah cannot do any of the work mentioned here, then how can they be worthy of worship?
73. Here ‘Fasad’ means disturbed conditions, which were prevalent in the land and sea. In the region of Arabia the atmosphere was ripe for murder and loot, and between the nearby countries, Iran and Rome, a war was going on. Because of these unsettled conditions, travelling by land or sea was dangerous. Such a situation has been described as there was disorder in the land and sea, and this is declared to be the result of the evil acts of the people, It means that when people disobeyed Allah and adopted a path disobeying him, then there developed a corruption in their morals and conduct. And owing to this corruption people indulged in killing and looting and were ever ready to fight with one another, which resulted in disturbed conditions everywhere, It has thus become clear that on account of the wrong conduct of the people human society is deprived of peace, and Allah makes them suffer punishment at their own hands in the world itself so that after such shocks they may follow the right path and may turn towards Allah.
In the present times disturbed conditions in the world is a common thing. Killings, lootings, riotings and wars have made the world a model of Hell, In the event of war, the seas are also unsafe, and huge steamers are sunk. The fighting does not take place in the land and sea only, but in the air and space also. Hijacking of the airplanes has become an every day affair. Bombings of innocent people is a common occurrence. In other words man has progressed so much that space has also become dangerous, Thus for humanity there is no place of peace either in the land, sea or in the air or space, Everywhere people are tasting the bitter fruit of their own doing.
74. For explanation, please see Surah An’am Note No.20.
75. Means those communities who were subjected to Divine punishment, most of whom were polytheists. Those who believe in monotheism (tawheed) were few and they were saved.
76. That is: People will be separated in various groups according to their creeds.
77. In this way Quran makes every one realise his own responsibility, and this is the most significant characteristic of the Quranic message and the prophetic dawah.
In the present time such a system of presenting the Islamic message has become common that invites the individual to his social responsibility instead of his individual responsibility or rather his responsibility towards himself, and makes him a seeker of salvation of his worldly problems instead of the other-worldly salvation.
78.The most important and the positive aspect of the Day of Resurrection is that Allah should shower His blessings on His good slaves. As for the disbelievers and transgressors, He does not at all like them, and when He does not like them, then why would He bless them with this favours. As they have sown, so they shall reap.
79. That is: of the rain of His mercy, the fruits of His mercy.
47. Verily We sent before you messengers to their own people. They brought them clear signs. Then We punished them who were guilty, and it was incumbent upon Us to help believers80.
48. It is Allah who sends the winds and they raise the clouds; then does he spread them in the sky as He wills and break them into fragments until thou you see rain-drops issue from the mid midst thereof; then when He has made them reach such of His servants as He wills be hold they do rejoice.
49. Though before that81, prior to its being sent down on them, they were despairing82.
50. Behold then the signs of Allah’s mercy: how He revives the earth after its death. Verily, He is the reviver of the dead83. And He has power over all things.
51. And if We send a wind (unpropitious), and if they see (their farms) yellow, verily they would still continue in their disbelief 84.
52. Verily you cannot make the dead hear you, nor can you make the deaf hear your call, if they have turned their backs85 and go away.
53. Nor can you guide the blind out of their error. You cannot make anyone hear except those who believe in Our revelations and are submissive (Muslims)86.
54. ( It is ) Allah who created you in weakness, after weakness He gave you strength, then after strength caused you to be weak and old. He creates what He will87. He is the Knower, the Mighty.
80. If people do not recognise their Creator and Master by the signs of winds and such other things, Allah has sent His messengers for the purpose in order to convince them. Then after the manifestation of the Truth fully, those who denied Him and adopted the guilty attitude, were ultimately punished. And when the time of giving them punishment came and they were about to be destroyed, Allah saved the people of faith. It was His help which in the final run appeared in favour of the people of truth. And it was a preplanned decision of Allah that the punishment which would befall the community owing to their denial of the messenger, He will save the people of faith from that punishment, and success will be theirs ultimately.
81. That is: Before the sending of these winds and the raising of these clouds.
82: The system of rainfall invites men to ponder over this phenomenon, and also changes their despair into hope, but the condition of the people is that they neither consider who has created this wonderful system, nor do they thank their Lord for the joy that is theirs after their despair changes into hope.
83. That is: Revival of the dead earth after the rainfall is the manifestation of Allah’s mercy, similarly revival of mankind after their death will be the manifestation of His mercy. This is a hint at the fact that the positive aspect of the second life is in favour of His righteous slaves. Those who had shown their real worth in the worldly life, they will be placed at a higher rank in the second life, and Allah will bless them with His mercy to their hearts’ content. As for the false thing, disbelief, it deserves to be burnt in the fire.
84. In the foregoing the winds bringing mercy was mentioned, here the winds bringing disaster is referred to. If God causes such winds to blow as would be detrimental to the farms and the green plants would wither and become yellow and the whole farm would become a wasteland, then these people would be complaining and would become disbelievers. Their attitude with their Lord is very strange. They do not thank Him for His favours, but for their adversity they deny Him.
85. This has been explained in Surah Naml, Note No.118.
It may be noted that this hadith which is quoted in support of the dead people hearing-that the Prophet had addressed the dead bodies, of the disbelievers lying in the battle field of Badr:
“Did you find the promise of your Lord true? Then said that they are hearing what I am saying.” -(Bukhari-Kitab-ul- Mughazi).
However, the meaning of this hadith is not that which is commonly understood. Accordingly it is narrated in Bukhari itself that Ayesha (R) refuted this and stated:
“The Prophet, Sallal Lahu Alaihi Wa Sallam, stated: Now they have known what I was saying that it is true Then Ayesha (R) recited this ayah till the last: ................(You cannot make the dead hear)”.
And when the Quran very clearly is stating that you cannot make the dead hear, then every concerned hadith will have to be taken to mean what conforms with the statement of Quran.
86. For explanation, please see Surah Naml, Note No.119.
87. When a man is born, he is in a very weak state. Then gradually he gathers strength and reaches youth. He becomes strong and powerful. Then this strength is gradually taken away from him, therefore, in old age he again becomes weak. This change of man from one state to another, and his helplessness in his own case is the clear proof of the fact that it is His Lord who creates as He will, and passes him through whatever stages He will. Then how does it become a man that he should feel proud after getting strength and forget his Lord?
55. And on the day when the hour (of Doom) will strike, the guilty will swear that they had stayed but one hour. Thus they were ever deceived88.
56. And those to whom knowledge and faith have been given will say: “You have stayed by Allah’s book till the Day of Resurrection89. This is the Day of Resurrection, but you did not know”.
57. On that day the excuses will not profit the wrongdoers, nor will they be asked to make amends90.
58. Verily in this Quran We have stated for mankind all manner of examples. And indeed if you come to them with a sign (miracle) those who disbelieve will say: You are but liars91:
59. Thus does Allah seal the hearts of those who know not92
60. So have patience. Allah’s promise is true. Let not those who have no conviction take you to be a man of no importance93.
88. That is: The time which they spent after their death was not of the duration of more than an hour, although they have had spent a very long period. As they will be making wrong estimates about the duration between their death and the Day of Resurrection, in the same way they were making wrong estimate in the world about themselves, and they have been reckoning their life in the world, which was very short, as very long. Had they compared their life in the world with the life in the Hereafter, they would have felt their worldly life to be very short, and they would have considered the life in the next world as the real life and would have made preparation for that life. But in their deception and in ignorance, they have lost this opportunity.
Here the question arises that in the graves the disbelievers would have spent a lot of time receiving punishment, then how would they reckon this period to be of one hour. In fact the state in which they would pass their stay in the world of ‘Barzakh’ (grave) would be a state like sleep. In the Surah Yasin it is stated that when they would rise on the Day of Resurrection, they will say:
(Who woke us up from our sleeping places.)
And the fact is that whatever happens to a man in the state of slumber is not all remembered by him generally, then after getting up from sleep he feels that he had just now slept and has risen immediately. Therefore, if the disbelievers are unable to feel whatever has happened to their souls after the death till the Day of Resurrection, and they feel that they have risen after an hour, then what is strange about it? For not keeping the nature of this condition of the world of Barzakh in their view people deny the punishment that is meted out during the stay in that world, although the punishment in the world of Barzakh is proved by the Quran and in the hadith it is termed as the punishment of the grave, and it relates to soul as the body is rotten and mixed with the dust, and in the case of a lot of disbelievers no graves are made as their bodies are cremated. However on the Day of Resurrection man will be raised with his physical body intact, and in such a case the disbeliever will feel the pain of the punishment fully.
89. That is: you have spent the period between the death and Doomsday in the world of ‘Barzakh’. What was the duration of this period only Allah knows, and in His record it has been written.
90. The time for test have had passed, and it would be the time of the reward and punishment. Therefore, those who had wronged their souls by practising polytheism and disbelief, neither their excuses will be accepted nor will they be given a chance to seek Allah’s forgiveness by repenting. The time for this was in the world which they had lost.
91. Those who want to understand, for them Quran is sufficient. But those who do not want to give up their disbelief, for such the biggest perceptible miracle from a prophet would not deter them from denying the prophet.
92. That is: Those who have no interest in the knowledge guidance and want to keep away from such knowledge, they gradually lose the ability to accept the truth, then no talk or suggestion of good counsel would reach their heart. This psychological state has been described as the sealing of the heart.
93. This is an advice to the prophet and through him to the people of faith, that they should not get disheartened by adverse circumstances, but they should have patience and be firm on their stand of truth and should fulfill their responsibilities with courage and firmness, so that the disbelievers in the Hereafter may not consider them inconsequential or of no importance and may not think that they can be overcome easily. But that this position of theirs should be clear to them that they are a hard nut to crack.