S41. SURAH HA MEEM AS-SAJDAH

NAME: This surah begins with separate letters Ha Meem, and in the Ayah No.37 the command is to go in prostration before Allah only. This allusion gives the Surah its name.
TIME OF REVELATION: The topics elicit that it might have been revealed during the middle Meccan period.
CENTRAL THEME: To warn the deniers of the Quran and to give glad tidings to believers in it.
ORDER OF THE VERSES: Emphasis is laid in Ayat Nos.1 to 8 that the value of Quran should be appreciated.
In Ayat Nos. 9 to 18 deniers have been invited to ponder and have been informed about the punishment that will come as a result of denial.
Ayat Nos. 19 to 25 relate the fate of Allah’s enemies awaiting them on the Day of Judgment.
Warning of Hell is given to those Who indulge in disrespectful disturbances against Quran.
In Verses Nos. 30 to 36 glad tidings of Paradise is given to those who stuck to their faith inspite of this opposition and disturbances of the disbelievers. They are also directed to forgive the opponents in their path of carrying out Allah’s mission.
In Ayah Nos. 37 to 40 clear signs are given of Allah’s being the only God and His ability to revive the dead.
Ayah Nos. 41 to 46 show what kind of great Book is Quran and how the deniers are dealing with it and what results will follow from it.
Man’s polytheistic attitude and his being a denier of the Doomsday come for criticism.
Ayah Nos.52 to 54 are the concluding ayat of the Surah, in which doubts of the deniers of Quran are removed and a prophecy is made that very soon the signs of its truth will be manifested in Universe and in their own selves.

41. SURAH HA MEEM AS-SAJDAH Ayah : 54

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

1. Ha Meem.1

2. This is a revelation from the Most Gracious, the Most Merciful.2

3. A Book whose verses are well expounded,3 an Arabic Quran 4 for people who have knowledge. 5

4. Good tidings and a warning.6 But most of them turn away, so they do not hear.

5. they say: “Our hearts are under veils from that to which you invite us. And in our ears there is deafness. And between us and you there is a veil. Do (your work), verily we will do ours.”7

6. Say : “I am only a man like you. It is revealed to me that your God in one God,8 so take the straight path to him9 and to seek His forgiveness.10 And woe to the polytheists,

7. “Who do not give Zakat,11 and who deny the Hereafter.

8. “Verily, for those who believe and do good acts, is an enduring reward.”12

1. Explanation about these separate letters has been give in Surah Momin Note No.1. In this Surah Allah ‘s attribute of being wise has been mentioned in the ayah No.42, to which these letters point.

2. Allah in whose shade of mercy man is nourishing and who blesses His sincere slaves with His special favours and mercies has, as a mark of His mercy, revealed this Book. Therefore, this Book is a mercy, beginning to end.

3. For explanation please see Surah Hood Note No.3.

4. The first addressees of the Quran were Arabs, therefore, it was revealed in Arabic. For other nations Quran is a message indirectly. It does not mean that because it is in Arabic it is a message for Arabs only and it does not affect others. The language of emperors of the Roman and Iranian empires was not Arabic but to them the message of Quran was conveyed indirectly. And these days translations of the Quran in different languages are being published by the Muslim Ummah. So there is no chance for anybody to say that Quran is in the Arabic and therefore, it cannot be a message for the non- Arabs.

5. It does not mean that only learned people and scholars can derive benefit from this Book, but it means that those who are not ignorant in the matter of religion and god, but make knowledge as their basis for these matters, for them this Book opens up the path of guidance and they derive benefit from it.

6. This Book gives glad tidings of everlasting triumph to those who believe and follow the right guidance, and informs its deniers of the permanent punishment waiting for them.

7. This answer of the disbelievers expresses their obduracy and pride. When a man adopts this attitude concerning Quran, then he is not provided the guidance to hear and understand.

8. If you do not want to believe, then it is up to you, but my stand should be clear to you that I have neither claimed to be god, nor an angel. I am a mortal like you. But the distinction that God has given me is that He sends down His revelations to me, so that I may convey His message to you, and the foremost point of this message is that your god is only one God, and only He is worthy of being worshipped.

9. That is: Worship Him only with sincerity. Live as His obedient slave. You should hope to achieve your desires with His favour only and always seek His pleasure.

10. That is: The wrong conduct that you had adopted uptil now, and the sins that you have been committing, for them you seek Allah’s forgiveness.

11. A great crime of the polytheists is that they do not pay Zakat, which is a very important pillar of Islam, and in the past shariahs also it was considered a very important compulsory act of worship. Prophet Ismail, the Arabs are whose progeny, had given them an emphatic command to pay zakat (See Surah Maryam, ayah No.55). It may be noted that acting on the commands of the Shariah is compulsory for all, whether believers or disbelievers, however acceptance of that act by Allah depends on the performer to be a Muslim (believer). Without faith, the greatest virtuous act has no value in the eyes of Allah. On the disbelievers’ and polytheists’ disobeying the Shariah commands the severity of their crimes increases and they become liable for very harsh punishment. Zakat is also a form of worship like sacrifice; besides it is also the due of the needy and the poor, which Allah has fixed in people’s properties. This due and right of the poor and needy was well known and recognized in the past Shariahs, and in the early Meccan period the shariah commands which were given it was stressed to clearly show that it was a fixed due and right. “In whose properties rights are reserved of those who beg and also of the deprived.” -(Ma’arij 24,25). Subsequently when in Madina when a regular system of zakat came to be fixed then detailed commands were given.

12. That is: The continuity of their reward will never end, they will get it for ever.

9. Say:“Do you indeed disbelieve in Him who created the earth in two days ? And do you set up equals with Him? He is the Lord of the Worlds.”13

10. He set upon the earth firm mountains rising high above it. He pronounced His blessing upon it and measured therein sustenance14 in four days,15 alike for those who ask.16

11. Then He turned to the sky, which was smoke,17 to it and to the earth he said: “Come both of you willingly or unwillingly. ”They answered:” We come willingly.” 18

12. Then He ordained the seven heavens in two days,19 and sent revelation to each heaven assigning it its task;20 and We decked 21 the lowest heaven with lamps and made it secure.22 This is the planning of the Mighty One, the All-knowing.23

13. So if they turn away, say: “I give you warning of a thunderbolt like that which overtook Thamud and A’d. 24

14. “When their messengers came to them from before them and behind them,25 saying:“Worship none but Allah.” They said: “Had our Lord willed, He surely would have sent down angels, so verily we reject the message with which you have come.”

15. As for A’d, they behaved arrogantly in the land without right, and they said: “Who is mightier’26 than us in power?” Could they not see that Allah who had created them was mightier than them in power (Yet) they denied Our revelations.

13. By day is meant that period of time which is known to Allah only. (For further explanation please see Surah A’raf Note No.82). The meaning appears to be that the earth was created in two rounds, one round in the creation of its matter and arranging its order possibly and second round for its layer formation and taking a definite shape. Anyway the idea is to clarify here that the earth has a beginning and it was not there from the beginning, nor did it come into existence on its own. It was created by none other being than Allah, Lord of the Worlds, who created it under a well planned scheme. Creating it in two rounds shows that it was a very wise plan, which resulted in the matter taking final shape gradually till finally it assumed the shape of the earthen globe. To refuse to accept the Being who has created this world and to consider others His equal, though they have no part in creating this earth, is most unwise and wrong.
On this occasion it should be noted that Quran is not a book of Geology nor of Astronomy, nor does it profess to teach Physical Sciences. But it is a book of Guidance and for guidance whatever little portion of a particular science was required to be referred to Quran did that according to its needs. It may be the question of the beginning of the universe or its end, Quran has thrown light on that from this aspect only. Therefore, the concerning ayah should be studied from that angle only. In the present day those who are influenced by the modern scientific discoveries try to present Quranic ayah in support of the scientific theories, though however far-fetched arguments they have to offer. Then this reality should also not be ignored that collecting a heap of information under an ayah the aspect of guidance and admonition of the ayah moves away from the reader’s view, and the mind remains entangled in the information only. In this age of the predominance of the material sciences those who are presenting the message of Quran should employ utmost caution in this connection.

14. In the earth Allah has placed such blessings that they meet all the necessities of human civilised life. In the earth there are unending treasures of metals and other important chemicals that man is mining them for centuries and their stock is still unending for centuries to come. The things on which human life depends are available in the earth in abundance. Accordingly springs of water are found every where, and different varieties of vegetables and corns are produced out of the earth almost throughout the world. If one corn is thrown, the earth returns hundreds of corns. If a small sapling is planted, the earth turns it into a huge tree, and presents its gift in the form of fruits. This provision for living for man and this treasure of goodness have been provided by whom, if not by Allah ? This main question is for the man to ponder upon and on its right answer depends his guidance.

15. That is: In two days the earth was created and in two days the mountains were placed on the earth and the work of creating its capability to produce food was completed. In this way in four days that is four rounds the work of creating the earth was completed.

16. These blessings of the earth were not created for any particular human group, their utility is general. This is to meet the needs of man’s nature. Air, water and all kinds of farm produce are provision for all mankind. And it is a fact that every one takes benefit of these things. But the Being who has provided these things to meet the needs of man, is forgotten by most men.

17. The matter of the sky and the earth was created at one time only, as is clear from the Ayah No.30 of Surah Anbia, but the earth was created first, and the sky afterwards. When the earth was created the sky was in the form of smoke, Smoke suggests hot gases. Possibly it is the same thing, gaseous matter.

18. The earth and the sky are matter, but it would not be correct to think that they are devoid of any kind of consciousness. “We do not know the nature of their consciousness, but from the mysteries and secrets of the universe from which the Quran has lifted the veil, it has added to our knowledge that everything of the universe recognizes its Creator, who is also its Lord. it listens to His commands and obeys them, and it busies itself in singing the hymns in His praises. It also becomes clear from this ayah that the earth and the heavens do not obey His commands unwillingly being helpless, but they do it most willingly. It is also a hint that man should obey the commands of Allah willingly and with pleasure.

19. The reach of our sight is up to the sky of the world only, but it would not be correct to think that the universe is limited to the extent of the reach of our sight. Quran states that there are skies above the sky that we see. The primary matter which was created for the sky was used for creating seven skies. Allah only knows what is there in these seven heavens. However in the space of this earth innumerable heavenly bodies that are observed prove that these things also exist.

20. That is: It has been revealed to them what Divine rules they have to follow and what directives of Allah they have to obey.

21.Stars present a beautiful picture of the sky, and they invite the observers to reflect upon what masterly attributes are possessed by the Being who has created such beautiful and adorable scene.

22. Stars provide protection to the heavens from this point that the flames of their bodies (shooting stars) prevent satans from flying up to the heavens (see Surah Hijr, Ayat No.18, Note No.16) and from other aspects also which are not known to us. It is possible that by the law of gravitation of the stars the desired security might have been provided. (Allah knows best).

23.That is: This universe has not come into existence without a purpose or a plan nor is it running without a purpose or a plan. Behind its creation a well thought out plan of a Great Being is active. ‘This plan is a wise scheme and a purposeful system, which has an objective. This plan can be understood in the light of the Divine revelation only, and that is Quran.

24. That is: If these polytheists refuse to accept these realities and deny to believe in monotheism, then inform them of the punishment that is waiting for them.

25. The coming of the Divine messengers from before and behind means that they presented the Divine message from every angle and every aspect before their communities, and they tried to explain the call of truth to them in every possible way.

26. The pride of the abundance of their material resources and their economic progress had been so much that they even forgot Allah. If they could have realised that there was a Great Being watching their every act then they would have feared Allah and would not have fallen a prey to their pride and vanity.
And we delivered those who believed and had been fearing Allah. (AL-Quran)

16. So we let loose on them a raging wind in ill-omened days,27-28 that we might make them taste the punishment of disgrace in the life of the world. And verily the punishment of the Hereafter will be more shameful, and they will not be helped.

17. And as for Thamud, We gave them guidance, but they preferred blindness to the guidance,29 so the bolt of the punishment of humiliation overtook them because of what they had earned.30

18. And we delivered those who believed and had been fearing Allah.

19. On the Day when Allah’s enemies will be gathered together, to Fire they will be driven group wise-,31

20. Till, when they will reach it,32 their ears and their eyes and their skins will testify against them as to what they used to do.33

21. And they will say to their skins: “Why did you testify against us’?” They will reply: “ Allah, who gives speech to all things,34 has given us speech, and He created you for the first time 35 and to Him you shall all return.36

22. ”And you had no fear that your ears and your eyes and your skins will testify against you, and you surmised that Allah did not know much of what you did.

23. “It is this presumption of yours concerning your Lord that has ruined you, and you find yourselves among the lost.”37

27. Ill-omened days means those days when the punishment overtook them for their denial and they were destroyed. It does not mean that those days were ill-omened in themselves. lf it were so, then the people of faith would have also been affected by it, but they were quite safe. The idea of certain days being ill-omened per se is superstitious, and in Islam no day by itself is illomened. However, the day on which a person is punished on account of his own evil acts, then that particular day will be considered an illomened day for that person only, because on that day he hold to meet the adverse consequences.

28. Very speedy winds which destroyed everything.

29. That is: Thamud were explained the path of guidance, but they did not follow it and closed their eyes and wandered like blind men.

30. For details of the punishment which over took the community of Thamud, please see Surah A’raf, Notes Nos. 123, and 124.

31. That is: They will be gathered in different groups in accordance with the seriousness of their crimes.

32. That is: Will reach near the Hell.

33. Their eyes and the ears will testify as to which acts of sin they committed. To close the eyes from seeing Allah’s signs and to plug the ears from hearing the good advice are great crimes. Seeing what is forbidden and hearing what is prohibited are acts of open sinning. Therefore, the sins which were committed by using the ears and that eyes will be testified by these organs on the Day of Judgment. Not only this, every part and hair of the body will give witness to say how it was used in the acts of sinning.
It is learnt that the skin of man’s body is very sensitive, like a tape which will record this act of man and on the Day of Judgment this tape will relay whatever it has recorded as a testimony. (For further explanation, please see Surah Yasin, Note No.70).

34. On the Day of Resurrection a reality will be manifest is, that the things which seem dumb and totally without the power of Speech, in the world, will be able to speak. The earth will relate its events. (Surah Zilzal) And man’s parts and organs will speak out so that the evidence concerning man’s acts in the world be fully provided.
For the man of present day this concept that man’s skin will speak out and will bear witness to his crimes is not at all surprising, for he can prepare a film of any event with the help of the video cassette.

35. From here the statement of Allah begins again.

36. You had refused to believe that you would one day be hauled up before Allah, but now you are seeing that He who had once created you for the first time, to Him you are now returning.

37. To think while committing a sin that it will remain hidden from Allah is tantamount to total disbelief (kufr). No act of sin can remain hidden from the sight of Allah, nor can He remain unaware of any act. But when a man wants to commit a sin, he tries to deceive himself by thinking that the said sin will remain unknown to Allah. And when this idea takes root in his heart (mind), he goes on committing sin after sin, and ultimately falls into the pit of destruction.

24. Now if they have patience, the Fire will still be their home, and if they seek pardon, they will not be granted it.38

25. And we had assigned them companions who made what was before them and behind them seem fair to them.38A And true was the word 39 which was applicable to the generations of jinn and men who have gone before them. They were bound to be destroyed.

26. Those who disbelieve say: “Pay no heed to this Quran, make disturbing noises during its reading, so that you may gain the upper hand.” 40

27. We will cause those who disbelieve to taste the severest punishment, and we will pay them back for the worst work that they did.

28. That is the requital of Allah’s enemies: 41 the Fire, Therein is their perennial home, because they had denied Our revelations.

29. And those who disbelieve will say: “Our Lord! Show us the jinn and men who led us stray. We will trample them under our feet so that they may be among the lowest.”42

30. Verily those 43 who say: “Our Lord is Allah”, and stick to this right path44, the angels descend upon them (saying) “Fear not, nor grieve, and rejoice in the tidings of the Paradise which you were promised.45

38. That is: In anyway they will have to live in the Hell for ever, regardless of the fact whether they would be able to bear it or not. There is no chance of any forgiveness for them.
38.(A) Means bad companions. When man is not guided by his intellect and conscience, and follows his carnal desires, then Satan becomes his companion, and people who are astray become his friends, guides and philosophers. They influence his thinking so effectively that false beliefs and theories and obscene and unlawful conduct appear to them fair and attractive.
By before and behind is meant what had happened in the past and what is going to happen in the future. These bad companions show that the world that whatever evil acts they did in the past were beautiful and that their future is also very bright, their past was ideal and their future is worth looking forward to. And it is a fact that a number of nations today take pride in their ancient culture, even though their culture is the worst example of ignorance, lewdness and superstition. Similarly they see their bright future in their material progress, but the reality is nothing more than a mirage.

39.The decree or the word of Allah is: “I will fill in the Hell with you (Satan) and with those who will follow you, with all.” (Surah Saad Ayah : 85)

40. When the disbelievers saw that the Quran is going on winning the hearts of the listeners, and they have no answer to its arguments, they stooped to creating disturbances. Their leaders told them that when the Quran may be recited they should not hear it, but they should make so much noise that its reading may not be heard. But it was the truth, and however hard they tried to suppress it, it went on increasing its influence, and today it is being read, day and right, so abundantly that there is no book in the world that can claim to equal it.

41. It has become clear that to obstruct the spread of Quran is the work of only those people who are the enemies of Allah.

42. When the disbelievers will enter the Hell, they will realise that the astray jinn and leaders and guides led them astray. They were misguided by their mischief. They will be extremely resentful and will request God to show them their leaders so that they may trample them under their feet.
In the world the disbelievers express complete devotion for their misguiding religious guides, and follow them blindly, but after going into Hell they will curse them and will like to trample them under their feet.

43. In the above ayah the condition of the disbelievers was described, now the condition of the believers is being mentioned.

44. The meaning of saying Allah to be one’s Lord is to admit that Allah alone is one’s Creator, Nourishes, Master, Deity, Ruler, and Guide. A person who admits this reality with full consciousness admits this position of his own self that he is His creature, His nourished one, His subject, and His slave. To worship Him is his job, and also to follow His commands and to obey His directions.
And to stick to this stance and to be firm on it means to follow it till the last breath, and to adopt righteousness in one’s personal practical life. In the following ayah the good tidings about the Paradise is for people who adopt this line. At various places Quran has given glad tidings about Paradise to those persons who believe in Allah’s religion and act righteously. In this ayah also those who said Our Lord is Allah refers to Islamic faith and sticking firm to it means righteous acts. But stress is laid on special aspects in accordance with the demands of the occasion. The statement in the hadith that
“ A slave who says La Ilaha Illallahu and dies on that, he will enter the Paradise,” (Muslim, Kitabul Iman) signifies the same sense, and calls for all the requirements. But those who believe in formal religiosity they consider mere lip service as sufficient, and are under this wrong that mere recitation of kalimah is sufficient for them gain entrance into the Paradise; and that they will be to quite safe from the Hell. Imam Razi in explaining the ayah: those who say Our Lord is Allah, writes :
“It does not mean saying merely by the words of mouth only, for them the word “istiqamat” (sticking firmly) has no meaning, but by subsequently saying with “istiqamat” means that they say it with full belief, faith recognition. -(Tafseer Kabir, Vol.27, Page 121).
Imam Razi has further explained that the companions of the Prophet had regarded ‘Istiqamat’ as good and righteous acts.

45. Sending down of the angels for giving glad tidings of Paradise can be for the people of faith only who had adopted righteousness in their life till their death. In the world a man is put to trial for the whole of his life, and the result about success or failure comes out when the time for the examination gets over, therefore, when the righteous people of faith are about to breathe their last, the angels give them good tidings of the Paradise.
On seeing the angels of death, man must be getting very much frightened and terror stricken, but to virtuous Momin the angels at that very moment give comfort that there is no reason for him to grieve or fear, for his future is very bright and there cannot be any sadness for him for leaving the world, because he is reaching his desired destination. Rejoice that we have brought a life invigorating good news of Paradise for you! In this ayah the glimpse of the last moment of passing away that has been shown is very soul nourishing !
And who is better in speech than a person who invites others to (the path of) Allah, and acts righteously and says: “I am one of Muslims.” (Al-Quran)

31. “We were your friends in the life of the world and are in the Hereafter.46 There you will have all that your souls desire and all that you will ask for.47

32. “A hospitable gift from the Forgiving, the Merciful.”48

33. And who is better in speech than a person who invites others to (the path of) Allah, and acts righteously and says: “I am one of Muslims.”49

34. Good and evil cannot be alike. Repel evil in the best way with good,50 then he, between whom and you, is enmity will become your dearest friend.51

35. But none is guided to it except those who have patience, and none is guided to this (understanding) except who are fortunate.52

36. And if an attempt to tempt you is made by Satan, seek Allah’s refuge. He hears all and knows all.53

37.Among His signs are the night and the day, and the sun and the moon.54 Do not prostrate yourselves before the sun or the moon, prostrate yourselves before Allah, who created them both, if it is Him that you truly worship.55

38. If they are too proud, (let them remember that) those (angels) who are in your Lord’s presence, recite His praises (tasbih) night and day and tire not.56

46. While taking away the life of the people of faith, the angels introduce themselves in this way that they were their friends in the earthly life also though they could not see them, and in the Hereafter also they are their friends, therefore, they need not get frightened, they should be comforted that they are among friends only.
In the world the friends of the people of faith who are virtuous are angels, while the friends of disbelievers and evil doers are satans. The friendship of angels with the people of faith is a great means of auspiciousness and blessing. They pray for them for Allah’s mercy, besides they also with Allah’s permission help them in encouraging them in delicate moments of stress when due to pressure there is a chance of faltering or taking a wrong step, so that they may remain firm and uncompromising. (See Surah Anfal, ayah No.12, Note No.19). And in the hadith it is stated that whoever is appointed as a Qazi (justice) of the Shariah court, without himself seeking the post, Allah sends an angel to guide him to the right path (decision). (Tirmizi, Abwabul Ahkam). It is also stated in a hadith that angels gather round the persons remembering and eulogizing Allah (Tirmizi Abwabud Dawat).
And in the Hereafter angels will greet the people of faith with salutation of peace, they will speak to them in person, and in the Paradise they will get their companionship.

47. From this distinctive characteristic of the Paradise its grandeur can be imagined. Whoever gets this desired pearl, he gets all his desires fulfilled. It is natural for a man to seek whatever his heart desires, and when he gets it he feels satisfied. But there is none in the world who has all his desires fulfilled. Even if a man has lots of money or is the ruler of a very large kingdom, even then it is not possible that all his desires be satisfied and all his wishes be fulfilled. Sometimes sickness troubles him, and sometimes he is affected by the sorrow of some dear one’s death, and sometimes there is the danger of an impending war. It is therefore confirmed that this world is not a place where a man may get all his desires and wishes fulfilled. If it were so, then this world would have been a Paradise, but Allah has arranged this human demand to be satisfied in the Hereafter, that is in the Paradise where every wish, desire and craving will be satisfied.
It is a natural urge in man that he should wish that every desire of his may be fulfilled, which means that it has an inner desire to have a desire for the paradise, which is a proof of the fact that the desire for the Paradise promised by the Quran to the people of faith is in man’s heart, in his nature, therefore the deniers’ sarcasm that paradise is merely imaginary is nothing but ignorance. If they ponder over the demand of their own nature and view the Paradise in the light of Quran, they will realise their mistake.
It may be noted that those who will go to Paradise will be people of virtuous attributes and of clean ideas. Therefore, there will be no existence there of any evil thing, evil ideas and playful absurdities. There will not only be provision for satisfying the taste of palate and mouth, but there will also be provision for the pleasure of the spirit, spiritual satisfaction.

48. That is: the people of faith will be presented these blissful things with such respect and honour as if they are the royal guests, for entertaining whom the royal board has been laid, and this Paradise will be a manifest of Allah’s attribute of forgiveness and mercy. The sweetness and the pleasure accompanying this concept of the Paradise is such that it can be imagined by only those who know the taste of faith and enjoy it.

49. The description of those who accepted the faith and have stuck to it through thick and thin is being continued, that they do not get frightened from the confrontation of the truth and falsehood, but they invite people to come to the path of Allah openly, they themselves act righteously and publicly declare the fact of their being Muslim.
In the world many people invite people of other religions to their own faith, and conduct movements under the materialistic and worldloving concepts. But compared to the mission that calls people to Allah all these movements and missions are unrealistic and without any Dawatul Quran 333 S. 41 substance. The call towards Allah, that is towards Islam, is the best invitation that one can give, and there cannot be anything better than this. Therefore, most fortunate are those people who have set forth after reforming themselves and their own characters to call people towards the religion of Allah and those who do not indulge in merely doing lip service but actually reform others as well as themselves, and besides they also declare openly the fact of their being Muslim.
It has thus become clear that the fact of one’s being a Muslim should not be concealed, it is wrong to do so. It should be expressed off and on, so that its permanent feature be realised, and others may be attracted towards Islam. But in the modern times, many Muslims do not like to show that they hold this faith, either for material advantages or being under the influence of the western civilization. As a result neither from their names, nor from their clothing’s nor from their talks any trace of their being Muslims can be found. If they really think that Islam is a true religion, then why do not they have the moral courage to show themselves to be Muslims and why they should make themselves suspect in the eyes of others.

50. Good and evil are not alike from the viewpoint of their influence and their impact. A person who sets forth to invite people towards Allah and to reform them, he should realise that virtue is the means of removing evil, and that those who treat him badly should be treated with kindness and well. Abuses should not be answered with abuses, but with prayers, for filth cannot be removed by filth, but with clean water.

51. The best examples of these can be found in the lives of the prophets and pious people. How did Prophet Yusuf win over those who had treated him badly ? Behind the dawah of the Prophet, Sallal Lahu Alaihi wa Sallam, was his great moral strength, which turned enemies who were thirsty for his blood into his dearest friends.

52. The task of removing evil with goodness is very trying. Allah gives guidance for this to only those who have patience and forbearance. They are really fortunate because their goal is the Hereafter and their guarantee of success is Allah’s pleasure.

53. Satan can excite you to get influenced by the evil talk of the opponents, but you should guard against this and seek Allah’s refuge on such occasions. He will keep you safe from the mischief of Satan and from every evil. He is All- Hearing, therefore, He will hear your prayer, He is All-Knowing, so He knows who wants to be saved. There is also a general aspect of this ayah, which is referred to in a hadith, and it is this: When a man may find himself in a state of anger, he should recite: ” (I seek Allah’s refuge from rejected satan - Bukhari, Kitabul Adab).”

54. Now attention is being invited to the fact that the signs of monotheism are spread out all over in the universe.This night, this day, the sun and the moon are providing proof of the existence of the one God, His perfect might, His overall superiority, and the fact of His being the Lord of the universe. Out of these there is none which provides any proof of itself being the god.

55. That is: Worthy of sajdah (worship) is the Creator and not the created one; the sun, the moon and the stars are all powerless created ones, therefore, to prostrate oneself before them is a meaningless thing. And whoever does so, he associates the created one in the rights and dues of the Creator, and this is the greatest injustice.
In the ancient days there were many worshippers of the sun. And in the modern times also there are many. Even in our country there is no dearth of persons bowing down before the sun, and this is absolute ignorance and way wardness.
Sajdah or prostrating oneself is the best form of worship, and it is therefore, reserved for Allah only. That is why it is said that if you worship Him truly, then prostrate yourselves before Him only. There is none beside Him before whom offering sajdah can be proper, because all are created by Him, whether it may be sun, the moon or any person.
This ayah is quite definite and absolute about sajdah being unlawful, haram for any created being or thing, therefore, there is no propriety, no ground for lawfulness for offering sajdah at the graves of the saints, elders, pious people and the religious leaders.
As for the sajdah of respect (etiquette), which is not offered as a manifestation of worship but as an expression of respect, then the perfect and complete Shariah of Islam does not allow it. If offering sajdah to any pious personality were proper and lawful, then which personality would have been more worthy of such a respect than the personality of the Prophet, Sallal Lahu Alaihi wa Sallam, but he has prevented anybody from offering any sajdah before him. (Tirmizi, Abwabun Nikah).
Therefore, Prophet’s companions never offered any sajdah of respect to him, nor they ever bowed before him.
It may be noted that the divine command to angels to prostrate themselves before Prophet Adam was of quite a different nature. It was neither a form of worship, nor an expression of respect. It was a special command, behind which there was some great purpose, which is not known to us.
(For explanation, please see Surah Baqarah, Note No.47).
This ayah is the ayah of Sajdah, therefore, on reciting it the reader should offer a sajdah.

56. If these polytheists feel proud against the divine command that they should prostrate themselves before Allah only, let them ignore it and prepare their abode in the Hell. It will not take away anything from the grandeur of Allah. His grandeur is such that there are always angels in His presence, singing His hymns, reciting His praises continuously, and this task does not tire them at all. As man does not get tired of breathing, similarly angels do not get tired of reciting tasbih.

39. And among His Signs is that you see the earth dry, but when we send down water on it, it stirs and swells. Surely who gives it life will restore the dead to life.57 Allah has power over all things.

40. Verily those who distrot 58 Our revelations are not hidden from Us.59 Is he who is hurled into the Fire better or who comes secure on the Day of Resurrection? Do what you will,60 He is watching all over your actions.

41. Verily, those who denied the Reminder when it come to them, (they do not realise that) surely it is a Great Book,61

42. Falsehood cannot get into it from before it or from behind it.62 It is a revelation from the Wise, the praiseworthy.

43. (O Prophet !) Nothing is said to you that has not been said to the messengers before you.63 Verily, your Lord is Forgiving, and Stern in punishment.

44. Had We revealed the Quran in a foreign tongue, they would have surely said :’its verses are not expounded! a foreign tongue, when the addressee is Arabian!’64 Say: “For those who believe it is a guidance and a healing; 65 and as for those who disbelieve, there is a deafness in their ears, and it is blindness for them.66 As is they are called from afar.”67

45. We gave the Book to Moosa, but differences were created concerning it.68 And had it not been for a word that had already gone forth from your Lord, their differences would have been settled;69 but verily they are in hopeless doubt concerning it! 70

57. This is an argument in support of revival on the Day of Resurrection. For explanation, please see Surah Room, Note No.83.

58. Distorting the ayah of Allah means to give them different meanings, to turn the direction of their sense to something quite the opposite, to create doubts about their meanings, and to level charges against them.

59. Allah knows the condition of their hearts, secrets in their hearts and minds.

60. This is a warning that if you are not prepared to listen to the advice then do whatever you like, you will be responsible for your own destruction.

61. That is: The deniers of this Book considered it to be an unimportant book and did not give it its due respect, although it is not an ordinary book. It is a great book, which by its effective arguments, realistic narration, impressive wordings, its appeal to the finer tastes, brings a sea change in the life of man. And in a short while the world saw that it captivated a number of nations and planted its banner of victory over a number of countries.

62. The meaning of the falsehood not getting into this Book from before is that satan, jinn or man is not able to effect any literal change in it. It will be a safe and secure book, word by word, till the Doomsday. And the meaning of falsehood getting into it from behind it is that the order of this Book is such that it does not brook any outside change in its meanings. However much people may try to make a deviation in the meaning of its ayah, they are quite clear in their sense and meaning. They cannot succeed. No efforts to make any distortion in its words or meanings and to add false beliefs and theories is possible by backdoor methods, because every ayah is very clear and unchangeable.

63. As the past prophets were called magicians and mad men, similarly the Arabian prophet is also being called by similar names.

64. This is an answer to the disbelievers’ objection as to why Quran was revealed in the Arabic language, and why not in any non- Arabic language, as the Torah was revealed in the ‘Ibrani’ (Hebrew?) language. The answer says that if it were revealed in any other language then they would have objected as to why it was not revealed in their own language, so that they could understand its meaning. It is a strange thing that the language is non-Arabic while the addressee is Arabian! It means that those who do not want to accept, have every thing to object to.
The ayah also hints at the point that the Arabic language is quite suitable for conveying the divine revelation. Those who know Arabic know that this language has distinctive characteristics, viz. it is a systematic language, its noun, verb, subject and object are moulded in a special framework. Its ‘Nahvi’ combinations are very well regulated. Most of its words point to their root words, which helps in understanding their real meaning. It has great ability to express realities and subtleties, therefore, it has full capability of conveying the nuances of the divine revelations and their depths. It can express words of comprehensive meanings and effective points. For memorizing it is the most suitable language. Therefore, for the conveying of the divine revelation the correct language was chosen, exactly like the selection of the holy land of Mecca for sending down the last Prophet.

65. For explanation, please see Surah Yunus Note No.88.

66. Those who deny to believe in the Quran, they become deaf to hear the counsel of the Quran and become blind to see the guidance provided by it. For the sickness of ignorance from which they are suffering, Quran is the only healing balm for them. But when they are not prepared to get healed, then ignorance will show its effects and will destroy them.

67. That is: their condition is similar to the condition of people who can’t hear someone calling them from a distance place, whose voice cannot be heard by them. The voice of Quran is the voice that appeals to the heart, but this voice they cannot hear.

68. The Divine Book, Torah, which was revealed to Prophet Moosa, was a book of guidance, but later on the scholars of Bani Israil who were more concerned with material benefits than the religious virtues, created lots of differences and disputes concerning that Dawatul Quran 337 S. 41 book of guidance. They started with wrong interpretation of the meanings of the words and ended with actual distortion of the actual words of the Torah. Then they removed portions dealing with remembrances of God, reward and punishment from the original Torah, and added something from their own imagination, e.g. they added their own innovations, insignificant details of jurisprudence, and entered historical events true or false, from their own memory, so much so that they included the stories and things which projected the characters of the prophets in an objectionable light. These very things are referred to in this ayah.

69. These acts of Bani Israil deserved to be punished in this world itself, but Allah has fixed the Day of Judgment for deciding all the religious disputes. On that day the Divine Court will give a final judgment on all these disputes.

70. The amendments that the scholars of Bani Israil have made in the Torah have put the Bani Israil in doubt of the authenticity of their own divine scripture, and they do not know what was the real matter and how much of what they have is reliable. They are unable to decide what to believe and what not to believe.
Whoever does good, does it for his own soul, and whoever commits evil, does so at his own peril. Your Lord is not at all unjust to His slaves. (Al-Quran)

46. Whoever does good, does it for his own soul, and whoever commits evil, does so at his own peril.71 Your Lord is not at all unjust to His slaves.

47. To Him is referred the knowledge of the Hour of Doom.72 No fruit comes forth from its sheath, no female conceives or is delivered, but with His knowledge.73 On the day when He will call to them: “Where are now My partners74? they will say: We confess to You not one of us is a witness (for them).’75

48. And those whom they used to invoke before will disappear from them,76 and they will realise that they have no place of refuge,

49. Man does not tire of praying for good results, but when evil befalls him, he loses hope.77

50. And verily if We give him a taste of some mercy from Us after some affliction that has touched him, he will say: This is my own. I do not think the Hour of Doom will ever come. And even if I return to my Lord, He will surely reward me well.’78 Verily We will tell those who disbelieve what they did, and visit upon them stern punishment.

51. When We show favour to man, he turns away and holds aloof, and when evil befalls him, he is lengthy in prayer.79

52. Say: ‘Did you think that if this is from Allah and you deny it, then who can be more astray than one who has gone too far in opposition?’80

71. This and many other ayat of this kind present this axiomatic rule about reward and punishment that the reward for virtue or righteous act will be given to only that person who has performed that act, and that the punishment for an evil act will be given to only that person who had committed that act. It will not happen that one man’s good act will be entered into the account of another person. Everybody is responsible for his own act, and according to that only he is to receive a reward or punishment.
For the recompense of the acts this is a very important guideline, which the Quran has clarified at various places. This guideline negates the customary practice among the Muslims concerning gifting of rewards for virtues to dead relatives, etc. If a person does a righteous act, then he gifts the reward for the said act to some of his relative by praying to Allah and thinks that he is adding to the dead man’s fund of rewards by such acts. Under this concept elaborate arrangements are made for the recitation of Quran and rituals known as ‘tija’ and ‘chehlum’ are performed. Niyaz and Fatiha are arranged. ‘Giarwheen sharif’ is observed. Big festivities are held and hundreds of people are invited and delicious food is served, the rewards for all these acts is then by means of praying gifted to a particular dead saint or peer. Charity is also given in the name of the dead. Delicious food is eaten by the persons themselves and is shared by their friends and relatives. Schools, madressas and hospitals are established in the name of the dead persons and trusts are made in their names, so that by these good acts the rewards may be gifted to them. In short this concept of gifting rewards has added much unwanted material to the Islamic Shariah, therefore, it is necessary to take a critical stock of things. Here we will mention a few things briefly:
1.) In support of gifting rewards by others not even a single ayah of the Quran can be found, but there are many ayah in which the principle of acts and their recompense has been presented: “Everyone will be paid full what he has earned.” -(Aal-i-Imran 25). But by the method of gifting reward of the recompense of one person if transferred to the other, then how did he get the full reward of his act? “There is nothing for man except what he makes effort for.” -(An-Najm :39) But in the case of gifting the reward, a man gets the reward even if he has not done the good act.
2.) Reward is a prize from Allah which will be given on the Day of Judgment in exchange of the righteous acts, if those acts are acceptable by Allah, but those who believe in gifting of rewards they consider it as their right in advance and gift it to others as largesse, although we do not know definitely that on our certain acts Allah has taken a decision to reward them, and that reward has been credited to our accounts. Therefore, how can we take a decision that such and such reward be transferred to the accounts of other persons?
3.) Wages (recompense for the labour) and reward (recompense for goodness) are the prize for some acts from Allah, therefore, they are nontransferable. Nobody can send a parcel of his virtue or reward or evil act or punishment to any other person. As the consequence of an evil act cannot be transferred to any other person, similarly the reward of virtuous acts cannot be given or gifted to others.
4.) There is no hadith in which gifting of reward has been encouraged. And the hadith which are presented in support of gifting of rewards, from them gifting of reward cannot be proved. What can be proved by these hadith is mostly that if a man for whom Hajj had become compulsory (farz) dies before performing the Hajj or on account of old age cannot undertake the journey, then somebody from his near relatives can do so as his substitute. The sense of substitution is clear from the word ‘un; the Prophet says: “You perform the Hajj in his place” (Bukhari Abwabul Umrah).
In another hadith it is stated that a woman asked the Prophet at the time of his last Hajj:
“O Messenger of Allah! The duty (farz) of Hajj which Allah has imposed on His slaves, has become due on my father too, but he has become too old and cannot sit straight even on the transporting animal, and if I perform the Hajj in his place, then will it be taken as performed by him ? The Prophet replied: ‘Yes.”’ -(Bukhari. Abwabul Umrah).
It is obvious that it is substitution or deputation, and this deputation is in connection with performing the compulsory duty (fariza) of Hajj in a helpless condition, and it is a conditional permission. There is no argument in this for gifting the reward, because in the hadith it is not mentioned ‘Perform the Hajj and gift the reward.’ Nor did anybody ask whether he should perform the Hajj for somebody else or whether he should gift the reward for the Hajj to somebody else.
Concerning performing Hajj on deputation for other, Imam Malik opines that it should be performed only if the person concerned has said it to be performed after his or her death. If he or she had not said so in his or her will, then it should not be performed. (Fiqhus Sunnah, Vol.1 page 637). And this opinion appears to be correct, for in the case of will the intention of the deceased is also manifest and the expenses for the pilgrimage can also be made from his or her money left behind.
Other traditions which are presented in support of gifting the rewards are those in some of which the sense is conveyed that if the deceased has willed to do some good act, the heirs should do that work, because the deceased has the right to will one third of his property, and some traditions are not reliable because of their sources, and the tradition which goes against the axiomatic principle and rule of Quran cannot be considered as reliable and acceptable
5.) The method of gifting rewards was not practiced by the companions of the Prophet. Accordingly no Fatiha khwani was arranged for the martyrs of Uhud, nor was nazr o niyaz offered.
6.) It is also not correct to treat gifting of the rewards as prayer, because prayer is a request of a slave to Allah for the salvation of an other slave, and not a request for the transfer of rewards for some good acts. If prayer is considered as gifting of the rewards then ‘bad dua’ (prayer for evil consequences) will have to be considered as gifting of punishment, but none will accept it. For disbelievers prayer for their guidance is offered, is it then gifting of the rewards ? And dua or prayer is made for the living people also. Will then the gifting of rewards will be made for the living people?
7.) In a hadith the Prophet, Sallal Lahu Alaihi Wa Sallam, has stated:
“When a man dies, his acts are terminated, except for three things: one continuous charity, second knowledge from which people may benefit, and third virtuous children who may pray for him.”-(Muslim, Kitabul Wasiyyah).
These three things are such that in them there is some share of the person concerned himself. Continuous charity is his own properly in the form of a trust (wakf), authoring of beneficial books and other academic service are also his own acts, from which people get benefits after his death also, and the praying for him of his virtuous children is the recompense of his teaching of religion to them and for giving them correct training. In this hadith there is no mention of gifting of the rewards. Had there been any reality in it, it would have been mentioned therein.
8.) Things which are concerned with matters of worship are not open for conjecture or guessing and new methods (ijtihad) and since rewards, (thawab) is concerned with worship, therefore, the question of gifting rewards is not a matter for ijtihad. On account of these reasons we think that in an act in which a man’s own intention and efforts have no place, but which is an act of others, the rewards for that act cannot be gifted away to others. There is no proof in the Quran or Sunnah for gifting away of rewards to others, but in the modern times the practice of gifting rewards has introduced a number of innovations among Muslims. It is not understood from where they have received such a large fund of rewards that they have started distributing it to others, and particularly to those pious men and saints about whom they already know that they are men of Paradise. If they had any sense of responsibility then they would have taken care of their own salvation, and they would not have considered that their own virtuous acts have become surplus, and they would go on allotting some of them to others. For further argument on gifting rewards by others see Surah Najm note No.48

72. That is: The knowledge as to when the Doomsday will occur is with Allah only. There is none beside Him who knows this. Allah’s messenger also cannot inform about the time when it will occur.

73. As the fruit comes out tearing its sheath which covers it, and as a pregnant woman delivers her child, similarly Doomsday will occur tearing the cover of the earth and will appear from the belly of this universe. As the knowledge of the fact as to when the fruit will come out and when the woman will conceive and deliver the child, is with Allah only, similarly the knowledge of the occurrence of the Doomsday is also with Allah and it will occur at its proper time.

74. That is: Where are those associates whom you had set up with Me in My godhood?

75. There is none amongst us who claims that there is anybody who is an associate of Allah in His affairs of godhood.

76. None of those whom they had set up as gods and goddesses and who they used to worship will come for their help. All will disappear, will get lost.

77. Generally man goes on requesting for more and more material comforts and favours from Allah, and is ever in demand for more and more luxuries and pleasures. He does not get weary praying for worldly benefits and wealth, but when harm comes to him or any affliction visits his household, then instead of praying sincerely and humbly to Allah and expecting relief only from Allah’s help, he loses hope, and the symptoms of getting disheartened appear from his appearance.

78. The condition of man is strange that when Allah removes his troubles and provides him relief, he does not consider it Allah’s favour and obligation, nor does he think it to be his test, but he thinks it to be a result of his own ability, deeming himself to be deserving of that relief and comfort. About the Day of Resurrection he thinks that it will not occur at all, and if it ever occurs his Lord will provide him with all the facilities and favours. Today there are many people under the wrong impression that when they have got all the comforts and pleasures in this world, they will also get the same pleasures and comforts in the Hereafter, if it at all occurs. They will be as satisfied in the Hereafter as they were in this world. But only one stroke of the Day of Resurrection will crush into smithereens their wrong impressions.

79. How disrespectful is man that when Allah, favours him, he does not turn to his Lord, but becomes unconcerned with Him in his acts. But he remembers God in difficulties and then he prays to Him humbly. It may be noted that in these ayah various characters of man have been presented. Some people have one kind of character in relation to their Lord, while others have different kind of character, and yet other people have quite a different attitude.

80. That is: Do not oppose Quran to such an extent as if it were not feasible, that is, if it really is a Book from Allah, then its denial will be very costly for them, what argument would they put up before Allah for rejecting His word, and how stern would be the punishment that would await them. Therefore, wisdom demands that this matter should be thought over seriously.

53. Soon We will show them Our signs in horizons and in their own souls, until it will be manifest to them that it is the Truth. 81 Does it not suffice that your Lord is the witness for everything?

54. Lo! They are still in doubt that they will ever meet their Lord. Surely Allah compasses everything.82

81. This is a great prophecy that Quran has presented that the signs of its authenticity and its truth will be manifest in the horizons-in the universe-and also in the souls of men. And it is a fact that very soon people or the deniers saw that the prophecy which Quran made of Allah’s help in support of the messenger and his companions proved to be true. Islam achieved power and supremacy. People, who observed the people following the teachings of Quran, were compelled to concede that it is neither the word of a poet nor the talk of a mad man, nor magic. Nation after nation accepted Islam, and those who were confirmed disbelievers met adverse consequences in this world only. The meaning of this ayah is not limited to this extent only, its ramifications will appear till the end of world.
In the olden days, many things stated in the Quran looked strange to the people, but in the modern times man has discovered and invented so many new things that nothing has remained as strange. Quran had stated that man’s acts will be measured or weighed. Apparently this looked strange, but in the modern times by inventing the heat measuring and earthquake measuring instruments man has provided the proof that the state or nature of things can also be measured. Quran has said that the record of acts of every person will be prepared, in which even the smallest detail will be registered. It was difficult for the man of the ancient times to believe in this, but in the present day the invention of the micro film has solved this problem. Quran had said that on the Day of Resurrection man’s hands and feet and skins will speak out and give witness against him. But by the invention of the cinematography and the latest video audio recorders it appears to be possible.
Quran had said that the sun, the moon and the stars are not deities, but they are created by Allah and have been put on special duties. The superstitious people of old were not ready to accept this reality, but the discoveries of science showed their reality. Now man knows what matters are found in the sun, so much so that he has now learnt its degree of temperature, and how its heat reaches the earth; of what stuff the stars and planets are made, and why do they give out light. By seeking information about this, man has added to his knowledge, and by landing on the moon man has seen by his own physical eyes that it is also made of the stone and dust. He has brought this dust and stone to the earth so that other persons may also observe and add to their information. Are not these signs of Allah appearing in the horizons and does it not refute the polytheistic beliefs, and does it not provide the proof of Allah’s perfect power and that He is the ruler of the whole universe?
Similarly the signs of Allah have manifested themselves in the souls of men also, which provide proofs of monotheism and the life in the Hereafter, Biology and Embryology have presented such discoveries that the people are wonder-struck. For example the existence of spermatozoa in the male semen and the existence of the female ovum and the meeting of the male and female sperm and ovum, and the creation of a new foetus which can be seen by microscope only, and then the presence of the parental characteristics in chromosomes, etc.,—- what a convincing proof of the creative power of the Creator of the universe! Seeing these wonderful creative processes so meticulously being performed, a belief in the life of the next world is created, about which Quran is informing us.
In this way every thing that Quran has been saying is being confirmed by scientific knowledge, and its truth is getting more and more obvious. Some of the prophecies are such as would take some time to be correctly interpreted, e.g. the attack of Gog Magog, (Surah Anbia, Verse No.96), “Dabbatul Ardh” (emergence of a strange animal from the earth that would talk to man (Surah Naml, Verse No.82), etc. These signs will be seen by the generations that will be born at the time when the Doomsday will be near.

82. Inspite of all these signs the condition of many people is such that even today they are in doubt that they will have one day to appear before their Lord to account for their acts. They think that they have been left free to do whatever they like in the world, although the Being who has given them birth is encompassing the whole universe. There is nothing outside His knowledge or His control, therefore, the appearance of His slaves before Him is certain and definite, they cannot escape it.