7. SURAH AL-A’ ARAF (THE HEIGHTS)

NAME: The word ‘A’araf occurs in Verse No.46. It has a special significance, and therefore, the Surah is named Al-A’araf.
TIME OF REVELATION: It is a Maccan Surah and from the subject-matter it appears it might have been revealed after the Surah Al- An’am. In Surah Al-An’am, some doubts about the prophethood have been removed, while in this Surah historical evidence has been presented in support of the prophethood.
CENTRAL THEME: There is an invitation to believe in the prophethood and the aspect of warning is more prominent in this invitation.
ORDER OF THE VERSES: Verses Nos. 1 to10 form a preamble, in which the purpose of revelation of Quran has been made clear, with a view to awakening persons fallen into slumber of negligence and to rattle them.
In Verses Nos. 11 to 25, the story of Adam and Iblis (Satan) has been related, that shows the deceiving character of Satan, which provides us a lesson that we should not fall a prey to his scheming, else we will be deprived of the Paradise forever.
Verses Nos. 26 to 34 deal with the kinds of straying to which man is misled by the Devil.
In Verses Nos. 35 to 53, this fact has been clarified that in the very beginning Allah had informed man that He would send prophets for his guidance and only those men would be successful who would follow them, that the prophets had been appearing in the world only for this purpose, and that therefore, the final fate of those who would follow the prophets and those who would not will be different. In these verses a glimpse of this fate has been shown, so that a person who wants that he should have a happy ending, should follow the prophet.
In Verses Nos. 54 to 58, arguments in support of monotheism have been stated briefly, so that the hearts of men may be prepared for accepting the Dawah of monontheism which is the common Dawah of all prophets.
Verses Nos. 59 to 93 relate the events of the lives of some Prophets who had presented the Dawah of monotheism, and when their communities rejected their Dawah, how they had to face the Divine punishment in this very world.
In Verses Nos. 94 to 102, the human population has been shaken to take a lesson from these past events. In Verses Nos. 103 to 137, the events of the lives of prophet Moosa and Firaun (Pharaoh) have been presented, which is the historical evidence of the fact that the wrath of Allah has fallen on the evil doers only and that the blessings and favour of Allah were received by the followers of the prophet of Allah.
Verses Nos. 138 to 171 give a few examples of the rebellion of Bani Israil, with a view to showing that the favours of Allah go only to those who sincerely follow the prophet. Merely claiming to follow the prophet does not make a person or a group deserving of Allah‘s favours. The Bani Israil are its living example. Even today these people can find a place in the shade of Allah‘s favours, provided they accept the Dawah of the last prophet Muhammad (Peace be upon him) and follow his teachings, about whom there are, from the beginning, prophecies in the Divine Scriptures. But if they refuse to accept his prophethood which is not at all unexpected of them seeing their past behaviour–it should not influence you in any way, but that the question of believing in this prophet should be decided in the light of the evidence available and the arguments there for.
In Verses Nos. 172 to 198 the polytheists are told that polytheism and idolatry are betrayal of the covenant of the nature, and the dawah of monotheism is presented in an attractive way. Their question as to when the Doomsday will occur has been replied to, and removing their other doubts it has been shown that polytheism is totally unreasonable and false.
Verses Nos. 199 to 206 mark the end of the Surah in which the prophet, and through him, his followers are directed to be patient, steadfast and to remember and recite Allah’s names.

7. – AL – ‘A’ ARAF (THE HEIGHTS) Verses 206

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

1. Alif, Lam, Meem, Saad1.

2. This is a Book sent down2 to you; so let there be no heaviness in your heart, therefrom3, it is revealed to you that you may thereby warn4 the people and that it may be a reminder for the believers.5

3. (O People!) Follow what is sent down to you from your Lord and follow not other guardians6 besides Him. Little it is that you take as admonition.

4. And how many towns have we destroyed! Our punishment fell upon them by night or during their siesta at mid-day.7

5. And when Our punishment fell upon them, their cry was nothing but this: “We were indeed wrong doers. ’’8

6. Then Surely, We will question those to whom Our messengers were sent, and We will question the messengers as well.9

7. Then with full knowledge we will recount to them (their stories), and we were never absent.

8. And the weight on that day will be the truth. So those whose scales (of good deeds) will be heavy, shall succeed.10

9. And those whose scales will be light11 shall be the very people who harmed their souls, for they were unjust to revelations.

10. And we have given you power12 on earth and provided you with a livelihood, yet you are seldom grateful.

1. The explanation for the separate letters appearing in Quran has been given in Note No.1 Surah Baqarah and Note No.1, Surah Aal-i- Imran.
These letters or abbreviations refer to certain important topics in the Surah. Contemplating over the subjects in the Surah, we feel that Alif points to Allah, that is to the Unity of Allah, and Lam points to La-ilaha-illa-Hu (Verse No.158) that is to the subjects negating polytheism. Similarly Meem is a pointer to the word Mursaleen, (Verse No.6) that is to the subject of series of prophets. As for the letter Saad, it points to the word Qasas’ (stories) which are recounted in the Surah. Accordingly after relating the events of the destruction of townships resulting from the denial of the dawah of the prophets, it is stated:
“These are the townships whose stories we are relating to you.” (Verse No. 101). In this verse the last letter of the word ‘Naqussu’ (We recount) is Saad.
In other words these separate words introduce the Surah in the outlines – that it contains four important topics, invitation to the Unity of Allah, rejection of polytheism, to believe in prophethood and the events about the destruction of the townships resulting from adopting the line of rejection; and it is Allah only who knows the secrets of His own words.

2. The addressee is the Prophet Muhammad (Peace be upon him).

3. That is: The fact of the matter is that this Book has been sent down by Allah Himself, but the opponents are not prepared to accept it as a Divine Book. They consider it as your product, your book. This situation need not distress you. You should be at ease and satisfied that reality is reality, whether one accepts it or not.

4. This is the first objective of the revelation of the holy Quran: to awaken the humanity lying in slumber of negligence that it may realize the gravity of the Day of Judgement and to warn the rejectors of faith of divine punishment.

5. This is the second objective of the revelation of the holy’ Quran: to remind and admonish those who may accept the Dawah of the Quran as a result of the warning given, or in other words, the real beneficiaries from the Quran will be only those people who would believe in it.

6. That is: In all matters of life the Book of Allah (Quran) must be followed. To ignore it, ‘and to follow the beliefs, ideas, theories or thoughts of any religious head,or political leader or any thinker and to emulate them leaving aside God is to make them their guardians and this, in reality, is following the Devil.

7. That is: The severe punishment overtook them suddenly, and at a time when they were at rest; the suffering that is inflicted at the time of rest is felt severely.

8. That is: Immediately on seeing the signs of the punishment they admitted their being wrong doers and guilty, but what is the use of admitting guilt after the expiry of the time of respite?

9. Those to whom the prophets were sent by Allah will be asked on the Day of Judgement whether His Messengers had not come to them and whether they had not warned them of the Day of Judgement, and as to how did they treat them? The prophets will be asked whether they had conveyed His message without any alteration to their communities and what was their response?

10. For explanation, please see Note No.6, Surah Qariah.

11. For explanation, please see Note No. 7 , Surah Qariah.

12. That is: Compared to other creatures, man has this distinction that he is a creature who has power and authority on this earth. It is clear that this is a great blessing from his Lord, the Creator of this world. The demand of being blessed with this favour is that man should live as a grateful slave to his Lord.

11. And We created you and gave you form.13 Then we said to the angels: “Prostrate yourselves before Adam’’: and they all prostrated themselves14 except Iblees15; he was not of those who prostrate themselves.

12. (Allah) asked: “what prevented you from prostrating yourself when I had commanded you?” He replied: “I am better than him, You created me from fire and created him from clay.”16

13. (Allah) said: “Then go down from here; it is not for you to show pride here, so get out, you are indeed of the meanest ones.’’17

14. He said: “Reprieve me till the Day of Resurrection.”

15. (Allah) said: ‘‘You are reprieved.”18

16. He said: “Since you have sent me astray,19 verily I will lurk in ambush for them on your Right path.20

17. “Then I will spring upon them from the front and from the rear, from their right and from their left21 And you’shall not find most of them grateful.”

18. (Allah) said: Get out from here, degraded and banished. with all-those, that follow you and you–I will fill the Hell.22

19. “And O Adam ! Dwell you and your wife in paradise,23 and eat from wherever you like, but never approach this tree24 lest you should become wrong-doers.’’

20. Then Satan instilled evil thoughts in their hearts25 so that their shameful (private) parts which were hidden from them might be made manifest to them,26 and he said: “Your Lord has forbidden you to approach this tree only to prevent you from becoming angels or immortals.”

13. In the beginning when man was first created. first a rough frame was prepared and then it was given shape .
Here the creation of mankind is described, whose first member was prophet Adam, and who was created from clay.

14. This has been explained in Note No.47, Surah Baqarah.

15. This has been explained in Note. No. 48 Surah Baqarah.

16. Fire is finer than clay. Since Iblees (Satan) was from amongst the Jinns and since Jinns are created from fire, he was under the wrong impression that he was better than Adam. And when Allah commanded hint to prostrate himself before Adam, he refused to obey God under the influence of this wrong thinking. Neither his reasoning was correct, nor is there any room for indulging into any reasoning when the command is given by God. The duty of a slave is merely to obey the command of the Lord, and not to argue in His presence. Accordingly the angels unhesitatingly obeyed the Divine command. It shows that the path of sincere obedience to Allah is the one which was adopted by the angels. As for the Devil’s suffering from the superiority complex on account of his source of creation, it was his shortsightedness, as it is obvious that compared to Jinns man is a much higher being, having nobler characteristics. It is in the fitness of things that the crown of the vicegerency of the earth has been placed on the head of man and not on that of Jinn.

17. As Iblees did not obey the Divine command, he was asked to get out of the paradise. It has brought forth this principle that whoever would refuse to obey Allah’s command and would adopt the attitude of vanity and pride instead of humility and meekness would not deserve to go to a noble place like Paradise. He is destined to lowness.

18. Iblees has been given this reprieve or respite till the day of Resurrection, and it is quite in keeping with the plan under which Allah has made man the’vicegerent of this earth. ( Please see Note No.46, Surah Baqarah).

19. Iblees placed the blame of his going astray on Allah, although in reality Allah made him go astray as a punishment for his rebellion. Therefore. although Iblees went astray under the Divine law of misguidance, the responsibility of his going astray falls on him only.

20. By the Right Path is meant the path of monotheism and of the true religion. Since Satan had become jealous of man and he was also reprieved to enable him to misguide mankind. he threw a challenge that he would leave no stone unturned in deviating mankind from the path of monotheism to the path of polytheism and to misguide them away from the true religion.

21. That is: The assault of Satan on man would be from all sides. To influence man from false ideas and thoughts, to induce him to wickedness and to cause mischief and corruption in the world, he would undertake every kind of trick and would formulate every kind of conspiracy. In other words, man will have to fight Satan on all sides or on every front.

22. This is Allah’s reply to Satan’s challenge that let him use all his might to misguide man, and whoever would follow him – and however large their numbers be – they would all, along with Satan himself, be sent to Hell. Since man is sent in this world for being tested. there is an opportunity for Satan to lead him up the garden path, and man would also have the liberty to follow him or turn away from him. But let men remember that their final fate is in the hands of Allah only, and on the Final Day of Judgement He will definitely award the punishment of Hell to Satan and all his followers.

23. This has been explained in Note No. 50, Surah Baqarah.

24. This has been explained in Note No.51, Surah Baqarah.

25. Satan is another name of Iblees, which has been mentioned above. Although he had been externed from Paradise, but since Adam was to be tested to see whether he would fall a prey to the seduction of Iblees, he was given the power of offering temptations and misguiding Adam even while remaining outside the Paradise. when in the present times thousands of miles away men and things can appear to other men on the television screen, it is not, therefore, difficult to imagine or visualise Satan appearing before Adam or to communicate with him. This communication of Satan takes place very clandestinely. Therefore, the proper expression for his communication is instilling evil thoughts.

26. In Paradise, Adam and his wife were made to wear such raiment that they were never conscious of their nakedness. But after being seduced by Satan, this raiment separated from them, and they became conscious of their nudity.

21. And he swore to them that he was their well- wisher.27

22. Thus he cunningly seduced them28 And when they tasted the tree, their shameful (private) parts became manifest to them,29 and they both covered themselves with the leaves of the garden.30 And their Lord called out to them: “Did I not forbid you to approach that tree, and did I not warn you that Satan was your open enemy?”

23. They replied:“Our Lord ! we have wronged our souls, and if you would not forgive us and would not bestow upon us your mercy, we shall surely be among the lost.’’31

24. He said: “Go down32 (from here); You are enemies to one another .33 There will be on earth a habitation and provision for a time.’’34

25. He said: “There you shall live, and there you shall die, and from there you shall be taken out. ’’35

26. O Children of Adam! We have sent down to you raiment 36 that may cover your private parts and may also” be an adornment,37 and the raiment of righteousness is the best38 (raiment). That is one of the signs of Allah that they may be reminded.39

27. O Children of Adam! Let not Satan seduce you,40 as he had seduced your parents out of paradise, had stripped them of their garments to reveal them their private parts.41 He and his tribe see you whence you cannot see them.42 We have made the devils guardians over the disbelievers.

27. The point for consideration is how Satan comes as an adviser and a well-wisher, and how he leads man up the garden path.

28. The sin that was committed by Adam and Hawwa (Eve) was the result of misguidance of the Devil. As against this the sin committed by Satan was the result of his vanity and pride.
It may be noted that both Adam and Hawwa had fallen a prey to the seduction of Satan, and therefore, the commonly believed story that Satan first seduced Hawwa, who in her turn seduced Adam to eat the forbidden fruit is not correct.

29. That is: The raiment of Paradise fell away from their bodies and they became conscious of their nakedness.

30. It shows that modesty is the natural characteristic of man and covering the private parts is the very demand of nature.

31. Please see Note No.54, Surah Baqarah.

32. Its explanation has been given in Note No. 55, Surah Baqarah.

33. That is: Man and Satan are enemies to one another. Man’s being a foe of the Devil is obvious. As for Satan’s being a foe of man’s, the event that took place in the beginning of man’s history fixes Satan as a confirmed enemy of mankind. For this reason man recites curses against Satan. Only those persons, who cannot distinguish between. good and evil, try to establish friendship with him, when he had taken a pledge to misguide man.

34. Earth has been chosen as a place for habitation for’ man, and all the necessities of human life have been provided on this globe. Man’s flight to space or to any other planet is a temporary and exceptional matter. Human habitation will remain on the earth till the Day of Resurrection.

35. That is: On the Day of Resurrection when man will be resurrected, he will be taken out from the earth, and this very earth will become the arena for the court of Allah’s Judgment.

36. Raiment, garments or clothing are prepared from the material created by God. The capability of making clothing is that of man, but that capability too is granted to man by God. Since garments for man are a valuable gift from God and is a divine blessing, it has been mentioned to have been sent down by Allah.

37. Here two important purposes of clothing have been mentioned. First is to cover the body and secondly to adorn the wearer. It repudiates the religious concept which bestows sanctity on nakedness and also the ideology of hippyism, which strips man of his clothing and converts him into a beast. Allah has made clothing a means of adornment. Therefore, nice-looking and fine clothes, provided they are within limits, is a desirable thing. It negates the excessive coarseness in clothing practised by the severe type of worshippers.

38. In keeping with the occasion, attention has been drawn from the physical clothing to the spiritual clothing-that as the external garment is a means of adornment for man, similarly equally, nay much higher means of adornment is righteousness or the spiritual garment for man’s inner self. Therefore, man should adorn himself with the garment of righteousness.

39. Clothing is the demand of the human nature. If man contemplates over as to how richly and magnanimously this demand has been met, he would see that his Creator has not made him an animal, and that He wants him, by adorning and refining him, to place him on the high level of humanity. In this way Allah has placed His signs even in clothing, so that man may recognise his Creator and may realise his own true position.

40. The account of Satan’s seducing Adam, related above, is a true event. It is a factual account of the human history which was hidden in the curtain of the Unseen. Quran has brought it to light so that man may recognise his primary foe, Satan, and may remain wary of his trickery and machinations.
Quran introduces Satan (Iblees) as a personality having consciousness and a will and that it belongs to the race of Jinns. It is as helpless a creature as other helpless creatures created by Allah. He disobeyed Allah and became a rebel. Therefore, he was led astray by God. He had become jealous as to why Adam was considered superior to him, and owing to this jealousy he had become a sworn enemy of man. Allah’s plan for this earth was that here man may be tested in the matter of good and evil. For this reason, He granted respite to Satan when he demanded it, so that he may carry on his work of seduction in the world and those of the men that want to be seduced by him may fall prey to his temptations. However he was not given the power to force anybody to be seduced by him. The opportunity given to him for spreading evil is in keeping with the wisdom of Allah, since he is not outside the pale of Allah’s power, and on the Day of Resurrection Allah will throw him, his army and all his minions into the everlasting fire of Hell.
In view of this fact it is not correct to think that Satan has no physical and personal existence, but that he is merely an imaginary character that has been presented to save people from evil. And it is also not correct to consider Satan as a rival of God, as the fire-worshippers think, and for whom they have given the name” Ahriman. “Similarly it is not proper to consider Satan as the “God of evil,” as is imagined in some polytheistic religions. All such concepts are against reality and are false.

41. Adam and Hawwa (Eve) lived in the Paradise as a couple, where there was no problem of passing urine, excreta, and of reproduction, therefore, their private parts were so hidden from themselves by the raiment of the Paradise that they did not see them. But when Satan succeeded in hoodwinking them and the sin was committed by them, their private parts became manifest to them, and they had to get out of Paradise. Since this expulsion from the Paradise had been the result of Satan’s tempting them, it has been described as Satan’s seducing them out of Paradise.

42. Satan is an enemy whom man cannot see. However, his being unseen does not mean that he does not exist, particularly when the Creator of the world Himself is informing us. about his existence, and the battles of good and evil that had been raging in the world throughout the human history and the wickedness and ‘corruption that are so rampant in the world are an open proof of the fact that an unseen power is vigorously active in leading mankind astray.
There are innumerable things which can be seen with the human eyes with the help of telescope and microscope, but these very things were unseeable before the invention of these instruments. Therefore, to deny the existence of things which are not perceived by human senses is not a reasonable thing, especially when the information about their existence is being given by other reliable sources.
It is also learnt from this verse that man cannot see Satan and his tribe, which belong to the race of Jinns, except when Allah may have provided for the same, as He had done in the case of prophet Sulaiman. Therefore, it is useless to try to see Satan and his tribe. Besides, the strange stories about the appearances of Jinns, etc., which are commonly believed are also unreliable.
Say: “What my Lord has indeed forbidden are: indecencies, whether open or secret, and sin and excesses without justice, and that you associate partners with Allah for which no sanction has been sent down by Him, and that you say things in the name of Allah, of which you have no knowledge.” (Al-Quran)

28. And when they commit an indecent act, they say: “We found our fathers doing so, and Allah has commanded us to do so.” Say: “ Allah never commands to do an indecent act; Would you tell of Allah what you do not know?”43

29. Say: “My Lord has enjoined justice,44 and set your faces upright towards Him in every place of worship45 and call Him, making the devotion only for Him.46 As He created you in the beginning, so shall you return.”

30. A group He guided, and another group deserved to go astray: indeed they have chosen the devils as their comrades instead of Allah, and think that they are on the right path.

31. O Children of Adam ! Dress well every time when you go to mosque,47 and eat and drink,48 and waste not by excess. Allah does not like the wasters.

32. Say: “Who has forbidden that adornment of Allah which He has created for His slaves, and the pure things of His providing?”49 Say: “These things are, in the life of this world, for those who believe, and on the Day of Resurrection they shall be theirs alone.50 Thus do we explain our revelations for the people who Know.”51

33. Say: “What my Lord has indeed forbidden are: indecencies, whether open or secret,52 and sin53 and excesses without justice,54 and that you associate partners with Allah for which no sanction has been sent down by Him,55 and that you say things in the name of Allah, of which you have no knowledge.”56

43. The Arabs used to go round the House of Ka ‘ba in a nude state. Men used to go round the Ka’ba naked during the day while the women did so in the night. However, Quresh were exempted from this. This practice had become a religious rite, because they considered their religion. which came down to them from their forefathers and in which this innovation of going round in a naked state, had come from God. The idea behind this innovation was that clothes were worldly adornments and the ceremony of going round Ka‘ba should be kept free and pure from this worldly contamination. In this way they were’ indulging in a shameful act in the name of religion, because healthy nature considers nakedness as a shameful act. As regards the claim that Allah had ordained so, there is no proof to this effect. nor can this be accepted that Allah might have given the command to indulge in shameful acts. Therefore. this claim is not based on knowledge, but on Ignorance.
Those who consider nakedness as holy exist even today. The sadhus and sanyasis are content to have only a strip around their private parts (langoti). and there are some who remain absolutely naked to express their religiosity. However, the fact is that when man follows the path of polytheism and disbelief, his thinking is jeopardized.

44. The word “Qist” (justice) used in the text is used in a wide sense. The word also means rightness, moderation, appropriateness and justice. It signifies that Allah does not command men to do such shameful acts as require a man to be naked, but that His commands are based on justice and through His commands full justice is done to the human nature. He does not give a command which is unjust and oppressive for the human nature and moral position. His commands do not contain excessive demands, but are based on perfect moderation, and they are extremely appropriate for the human life. He has commanded men to adopt rightness in every matter. It is strange why in the name of religion man accepts methods and practices which have a definitely obvious adverse effect on his morality, and which a being with some sanity and sense of proportion would automatically spurn.

45. That is: In worship your face should be towards Allah only, whether you may be in the Masjid-i-Haram or in any other worshipping place. No thought of the worship of any being other than Allah should come in man’s heart.
Setting the faces upright towards Allah also means that man should worship Allah directly and should not worship Him through the agency or medium of any other being.

46. For explanation, please see Note No.9, Surah Bayyinah.

47. That is: Whether it may be the Masjid-i- Haram or any other mosque, attendance there should be in proper clothing and not in a naked state, because attendance in the presence of Allah must be in a proper and respectable manner.

48. The idea is to repudiate the excessive and ascetic way of living which makes a man aggressive in matters of food and clothing, as if these are the pollution and contamination of the world which have to be given up. Then such a concept of religion prompts a man to suppress his self despite there being sufficient food available. As against this, Islam declares these things as the blessings and bounty of God, which have been created for the benefit of man only. However, as is mentioned in the verse further on, man should avoid committing excesses and being wasteful.

49. This question is a crushing blow to the austere and ascetic concept of religion. The idea is that things like clothing which are a means of embellishing human beauty and the food which is a means of human sustenance have been created for the purpose that men may derive benefit from these blessings from Allah. Then what right has a person to declare these things as taboo for the slaves of Allah, or to place restriction on their use in the name of God and religion? This verse repudiates and cancels all such restrictions.

50. That is: Although these gifts are common for all the slave of God, however the loyal slaves of God (people of faith) are the most deserving people to derive benefit from them; and on the Day of Resurrection these gifts will be theirs alone. The infidels will be totally deprived of them.

51. That is: From these instructions which have been so clearly mentioned in the Quran only those people will derive practical benefits who are not ignorant, but who have decided to’undertake their life’s journey in the light of knowledge.

52. Explanation has been given in Note No. 277, Surah Al-Ana’m.
Here objection is raised on this attitude of the so called religious people that they have declared haram (forbidden) those good and pure things which Allah had permitted to be used and have permitted the use of the shameful things declared forbidden by Allah.

53. That is: All acts of sinning.

54. Acts of oppression and aggression which are entirely contrary to justice and truth, and for which there is no justification.

55. For explanation, please see Surah Al- Ana’m Note No.135.

56. That is: To ascribe to God a thing or a statement about which there is no information that God has really said so or has ordained so, to introduce innovations in religion, to invent religion, or to make laws and rules of Shariah to suit one’s sweet will-it is applicable to all such practices.
And for every people a term is fixed; when their hour comes, they cannot put it off an hour nor can they advance it. O Children of Adam ! when messengers from amongst you come to you narrating to you My revelations, then whoever will fear Allah and mend his ways, shall have no fear nor shall they grieve. (Al-Quran)

34. And for every people a term is fixed; when their hour comes, they cannot put it off an hour nor can they advance it.57

35. O Children of Adam ! when messengers from amongst you come to you narrating to you My revelations, then whoever will fear Allah and mend his ways, shall have no fear nor shall they grieve.58

36. And those, who deny our revelations and look down on it, are the companions of the fire, to dwell therein for ever.

37. Then who is more wrong than the man who invents a lie in the name of Allah or denies His revelations? Such persons shall have their destined shares as fixed by Allah, 59 and when our messengers (angels) will come to capture their souls, the angels will ask them: where are your gods now whom you invoked beside Allah? They will reply: “They Have been lost to us.” And they will bear witness against themselves that they were disbelievers.60

38. He (Allah) will say: “Enter the Fire of Hell among the communities of jinns and men that have gone before you.” Every time a nation enters; she curses her sister community61 till, when they have all been made to follow one another there, the last of them will say of the first of them: “Our Lord ! These led us astray, so give them double punishment in the Hell Fire.” He will say: “For all there is double punishment,62 but you do not know.”

39. And the first of them will say to the last one: “You have not gained any superiority over us; so you also taste the punishment for what you have earned.”63

57. In this verse by every people is meant the followers of every prophet, as is stated in Verse No.47 of Surah Yunus:
“For every people is a messenger. So when a messenger comes to them, their disputes are settled with justice, and injustice is never done to them.”
The verse under reference means that when Allah sends a prophet to a people, He fixes a term, a period of time, for that people, those they may accept their prophet’s dawah during that period and may give up transgression. But if that people do not accept their messenger’s dawah and continue with their attitude of rejection of faith, then as soon as the fixed term for those people is over they are overtaken by the Divine punishment in this very world, and this punishment overtakes them exactly at the fixed hour neither a moment earlier nor a moment later.

58. This is a reminder of the lesson which was given to mankind in the beginning of creation.

59. That is: They will complete the number of days and the type of life which have been predetermined for them.

60. This question and answer takes place between the soul and the angels of death, and the soul of the idolaters and polytheists admits that those whom it had invoked as gods were false gods, and by denying the right God it has committed a great crime.
It is thus learnt that as soon as death closes a man ‘s eyes, the Unseen realities become manifest to him.

61. The misguided communities of the world have been following their preceding misguided communities in the matter of religion, culture, civilization and other matters. It also happens that a misguided community sometimes misguides other contemporary communities. The followers have been expressing their veneration and have been admiring the leaders who have preceded them. But on the Day of Judgement when all will be gathered together, in the Hell, they will be showering curses on their leaders and precursors, for the reason that they had set a bad example which misled them.

62. That is: Every misguided nation made provision for misguiding the other nations and the succeeding generations. Therefore, every nation has become guilty of a double crime, and is therefore, liable for a double punishment.

63. That is: If we have set a bad example for you, then what good example have you set for others that would minimise your guilt. If you have been misled by following us, so others have been misled by following you. So your guilt is sufficiently serious, and you are responsible for its consequences.

40. Verily for those who belied our revelations and looked down upon them, the gates of Heaven will not be opened,64 nor shall they enter the Paradise until a camel shall pass through the eye of a needle.65 Thus do we punish the guilty.

41. Hell shall be their bed, and also their covering from above. And thus do we repay the wrong-doers.

42. And those who believed and performed righteous acts–we do not burden any soul beyond its scope66–they are the denizens of paradise, where they will dwell forever.

43. And We will remove whatever rancour there will be in their hearts.67 –Rivers will be flowing beneath them, and they shall say: “praise be to Allah, who has guided us to this.” 68 Had He not given us guidance, we never could have been rightly guided. Verily, the messenger of our Lord did bring the Truth.” And a voice will cry out to them: “This is the Paradise, which you have inherited in repayment of your deeds.

44. The dwellers of the paradise will cry out to the dwellers of the Hell: “ What our Lord promised we have found to be true. Have you, too, found the promise of your Lord to be true?” They will reply: “yes”, Then a herald will cry out among them : “ The curse of Allah is on the wrong-doers.”69

45. “Who debarred (men) from the path of Allah and wanted it crooked,70 and who were disbelievers in the Hereafter”.

46. There shall be a barrier71 between the two, and on the A ‘araf (heights) there will be men who shall recognise everyone by his marks.72 They will call out to the dwellers of the Paradise: “Peace be upon you.”73 – They have not yet entered it, though they hope to. 74

64. They are not destined to attain superiority or high rank; they are destined to go down. All paths of their betterment are blocked. They will neither be able to enter the heavenly world, nor will they be considered acceptable.

65. That is: As the passing of a camel through the eye of a needle is not possible, similarly the entry of these infidels and vain persons in the Paradise is not possible.
A similar statement is found in the Bible also:
“And Jesus said to his disciples, ‘Truly, I say to you, it will be hard for a rich man to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” (Mat 19: 23,24)
In this statement Paradise has been mentioned as the kingdom of God.

66. Its explanation bas been given in Note No. 482, Surah Baqarah.

67. That is: The rancour that might have remained in the hearts of the people of faith will be removed, and the stains of bitterness will be wiped out. Allah will cleanse and purify their hearts before admitting them to the paradise. Therefore, they will find themselves in the paradise among sincere friends.

68. The people of faith will not feel vainglorious after entering the paradise that they went to paradise because they deserved it. They will consider it a favour and grace of their Lord and will thank Him that under His guidance and through His bounty they had been enabled to reach this goal of success.

69. The dialogue between the dwellers of the paradise and of the Hell, inspite of such a long distance between the two, shows that in the Hereafter the senses of hearing and vision will be much stronger than what they are in this world, and that the media of communication will also not be limited. This knowledge should not [[[[[[ at all astonish anybody in the modern scientific age, because modern man can send his voice and his image thousands of miles away through the modern telephone and television, and can hold conversation with men orbiting in space.

70. For explanation, please see Note No. 125, Surah Aal-i-Imran.

71. There will be a barrier between the Paradise and the Hell, which will work as a dividing line between the two. On one side of the barrier will be the world of the paradise and on the other, the world of the Hell.

72. From the heights of this barrier, which has been called A’raf, some people will be shown the paradise and the Hell. They will recognise some persons among the dwellers of the Paradise and the Hell whom they knew in the world. Despite the huge crowds in both the places it will be possible to recognise old acquaintances, because every dweller of both these places will have a special sign which will clearly indicate his identity.

73. When the people of A’raf will recognise those in the paradise whom they had known in the world, they will greet them with salaam. It will be their congratulations for their success.

74. That is: The people of A’raf would not have entered the paradise, but would be hoping to do so. From this statement of Allah, it appears that He will admit them to paradise after letting them observe the condition of the dwellers in paradise and Hell.
Who will be these people on the Heights? This has not been explained by Quran. But from the context it appears that these will be the people whose record of deeds had not been so outstanding that they could enjoy priority in the matter of entering paradise.
Therefore, they would be admitted to Paradise after observing the condition of the dwellers of paradise and Hell.

47. And when their eyes shall be turned towards the dwellers of the Hell they shall say: “Our Lord! Place us not with the wrongdoing people.”

48. And the men on the Heights will call out to some men, whom they will recognize from their marks; saying: “Your multitude and your scornful pride were of no avail to you.”75

49. “And are these (people of Faith) not the men about whom you swore that Allah would never bless them with His Mercy? (But today they have been told) ‘Enter the paradise, no fear shall come upon you, nor shall you grieve.”76

50. And the dwellers of the Hell will cry out to the dwellers of the Paradise: “pour some water on us, or give us some of the sustenance Allah has given you. “They will reply: “Verily Allah has forbidden both to the disbelievers.”77

51. “Who took their religion for sport and pastime, 78 and who were beguiled by the life of the world.” So this day We will forget them79 as they forgot the Meeting of this day, and have been denying Our revelations.

52. And verily We have brought them a Book which We have expounded with knowledge, 80 a guidance and a mercy for the people who believe.

53. Are they waiting for its fulfilment? On the day when it is fulfilled, those that have forgotten it before will say: “Surely, our Lord’s messengers did bring the truth.81 Then have we any intercessors who may intercede for us? Or can we be returned (to earth) that we may act otherwise than we used to act? “They have lost themselves, and that which they had invented failed them.

75. That is; They will recognise those of the dwellers of the Hell whom they had known in the life of the world, and who were proud of their wealth and power, and this pride of theirs had come in the way of their accepting the dawah of truth. After recognising them from their special signs they will remind them of their false pride’and of the bitter truth that their pelf and power did not pay them in the end.
It can be concluded that Firaun, Haman, Abu Lahab, Abu Jahal, and other leaders of that ilk will be recognised from their special signs in the Hell, and when the people of A‘araf will remind them that their cause for vanity proved to be quite useless for them, their ignominy and disgrace will be heightened.

76. That is: In the world they looked down on the people of faith and claimed that they did not enjoy any regard in the eyes of God, nor will they ever receive His favour and blessing, but this day they can see that Allah has honoured these very people of faith by asking them to enter the paradise and that there was no sorrow for them and no occasion for fear.

77. The articles of food and. drink that would be available in the paradise will have, been forbidden to be served to them. They will have been deprived of them and nothing will be given to them.

78. This is a clarification from Allah that the activities of the infidels in the life of the world had been such and such, then how can they deserve to get rewards in the Hereafter !

79. Allah does not forget anything. By forgetting them is meant overlooking and ignoring them, depriving them of His favour and blessings.

80. That is: In this book directions about guidance have been very clearly explained. There is no point, on which guidance depends that has been stated in a vague and equivocal way. And a speciality of this Book is that in it no imaginary and fictitious matters have been narrated, but that what has been stated in it has been done on the basis of full knowledge, because the Being Who has sent down this Book is Allah, whose knowledge is perfect and definite.
This specialty of Quran makes it a distinguished Book from all other books of the world, whose writings about the reality of the universe and the purpose of man’s existence are based on conjectures, theoretical discussions and philosophical ideas.

81. That is: Do they want to see the matters about which Quran is giving information in the form of actual events? If it is so, then they should know that the day on which these events will take place and the reality will appear to them unveiled, these very people who are denying the unseen truth of these things, will admit their truth. But that time will not be the time for taking action, but for declaring the results and of reaping the consequences. Therefore, at that time their admitting the truth will not be profitable for them.

54. Verily, your Lord is Allah Who created the heavens and the earth in six days.82 Then He ascended the Throne.83 He covers the night with the day, which chases it in haste, and He created the sun, and the moon and the stars, and made them subservient by His command.84 Lo ! To create; is for Him alone and to command is for Him alone.85 Blessed is Allah.86 Lord of the Worlds.

55. Invoke your Lord with humility and in secret.87 Verily, Allah does not like those who trespass beyond limits.88

56. And do not act corruptly in the earth after it has been set in good order,89 and invoke Him with fear and hope.90 The mercy of Allah is, indeed, near to the righteous.

57. It is He who sends forth the winds as harbingers of His mercy.91 Then, when they bear a heavy cloud, we drive it to a dead land, then cause water to descend thereon, and thereby bring forth fruits of every kind. Thus do We bring forth the dead to life so that you may be reminded.92

58. And the vegetation of a good land comes forth (easily) by the permission of its Lord, and that which is bad, brings forth nothing but a little produce.93 Thus do We explain our signs differently to those who are grateful.

59. We94 sent Nooh to his people.95 He said: “O my people !96 worship Allah; you have no other god but Him.97 I fear for you the punishment of a dreadful day.’’98

60. The nobles of his community said: “Surely, we see you in (a state of ) obvious misguidance.”

82. Means the Divine Days and not the worldly days, because our usual days of twenty-four hours did not exist before the creation of the heavens and the earth. Besides. in the holy Quran at another place it has been stated that for Allah one day is equivalent to one thousand years ( Al-Hajj—47). At another place one day is stated to be equivalent to fifty thousand years, which means that in Quran on such occasions the word day is used to denote period. Therefore, here six days means six periods. the exact duration of which is known to Allah alone.

83. The manner of Allah’s ascension to ‘Arsh’ (Throne) is beyond our knowledge and comprehension’ therefore, in accordance with the practice of our righteous predecessors, to avoid indulging on a discussion on this issue or to try to explain it is necessary in the interest of safeguarding our faith. When Imam Malik was asked about this he replied: “Allah’s ascending the Throne is known, but its manner cannot be comprehended by the Intellect, and believing in it is essential. and to query about it is innovation (bida’t).” –(Roohul Ma’ani-Vol. VIII, page 134)
As for the question, what is the purpose of its mention in the Quran: the answer is that its purpose can be understood from the context. Here it should be kept in mind that after creating the heavens and the earth, Allah did not remain unconcerned with them, the entire creation was declared as His kingdom, and He took the administration of the entire universe in His hands after ascending the Throne. His rule is established on the entire universe and He is exercising control over it. Nobody has anything to do in the administration of this universe; only the commands of one God rule supreme and are in force in every nook and cranny of the entire universe. At different places in Quran mention is made of Allah ascending the Divine Throne, but immediately thereafter there is the mention of administering or managing, etc., e.g. in Surah Yunus, Verse No.3 it is stated:
“Then He ascended the Divine Throne and is directing all things.”
That is: the reins of control are in His hands only and He alone is managing all the matters. In this way, from the context the meaning of ascending the Divine Throne becomes quite clear.

84. That is: they are performing the duties which have been assigned to them.

85. To bring something into existence from non-existence is only His attribute, and His commands alone are enforced on His creations. No one else’s commands can be enforced in His kingdom.

86. That is: He has excellent attributes, and all His acts are means of blessings and good. Do not think that by creating this universe He has created evil. Nay, He has created a very great virtue. In other words, the purpose behind the creation of this universe is very sublime and totally virtuous.

87. That is: When Allah is your Lord, then He will be the one who will meet your needs. Therefore, invoke Him, and bow down before Him in humility and pray for His help.
The method which fully indicates man’s state of obedience in invoking Allah is to beg and pray to Him in the humblest way. Another important point is to beg of Him with sincerity, that is, our praying to Him for something should be free from pretence and show. By invoking Allah in secret man remains free from the evil of pretence, therefore, to invoke Him in low and gentle tones and in secret, is preferable.

88. That is: Those people who invoke other gods along with Allah, or those who do not believe in God and do not invoke Him at all. The first practice is ‘shirk’ (polytheism) and the other thing is ‘kufr’ or infidelity. Both the forms are transgression from the state of obedience.

89. The land or earth here means the people of the earth or the human society, and not to corrupt it after it has been set in good order means: Allah has created the human society in a right and healthy condition. Accordingly, man is by nature monotheist and prefers good to evil. Allah sends down His Messengers to the earth to keep it in the right and healthy condition, which His Messengers attempt by propagating His teachings and enforcing His system of justice. After this, to spread polytheism and evil in the human society is to disturb its healthy and right condition and to corrupt it. The idolaters and the infidels are guilty of this sin.

90. To invoke Allah with fear and hope means that man should have, in his heart, fear of Allah only and should hope to get his desired object from Him only, and when he may invoke Allah, he should do it with the feelings of fear and hope.

91. By mercy is meant the rain.

92. This phenomenon is observed by you daily that the dead piece of land has become live and crop-yielding with the rainfall, and it gave plentiful , produce. The God who accomplishes such a phenomenon, why should it be difficult for Him to revive the dead humans? Then. why do not you accept the information about the Day of Resurrection that Quran is giving as correct?

93. After presenting the argument of the revival of the land after rainfall in support of the belief of the life after death, another aspect with a moral is brought to our notice. The usefulness of the merciful rain is general, but only that piece of land yields crops and fruits which is itself good. bad soil cannot get any benefit from the rain. Similarly, the blessing and mercy of God which come down in the form of revelation provide benefit to only those who have the ability to accept the truth, and those who have lost the faculty of accepting truth cannot benefit from it. This very fact has been mentioned by the prophet (peace be upon him) in a hadith as under:
“The example of the knowledge and guidance with which Allah has sent me is like that of the rainfall. when it fell on the ground, it absorbed the water and plenty of grass and greenery grew on it; and the part of its land, which was deep, retained water; thus Allah benefited the people through it. so the people drank the water themselves and gave it to others to drink. But the part of the land, which was a flat ground, did not retain any water when rain fell on it, nor did the grass grow on it. So this first example is of those people who received the knowledge of Allah’s religion, and Allah benefited them with the knowledge and guidance with which I have been sent down. Accordingly, they themselves received the knowledge of the religion and taught it to others. And this second example is of those people who did not pay any attention to this knowledge, and did not accept the guidance with which I have been sent down.” –-(Muslim --Kitabul Fazail)

94. Here that portion of the history of prophets is being presented which shows that Allah has been sending His messengers for the guidance of mankind. These prophets had placed the reasoning about Allah before their communities. when their peoples refused to accept their prophethood and were not prepared to follow their teachings and messages which they were presenting, Allah’s law of retribution came into action and He punished these rejectors in such a way that they were removed entirely from the face of the earth. However, their names have remained in the pages of history as a moral lesson for others.

95. prophet Adam had left his children as inheritors of the guidance which he had received from Allah. When his race increased and took the form of human, society, it gradually deviated from the path of guidance on which prophet Adam had left them. As a result, great misguidance crept into their practice and belief. To rescue them from this misguidance and to open for them the path of guidance, Allah sent prophet Nooh (Noah) as His messenger to these people. In other words, prophet Nooh is the first prophet after prophet Adam, whom Allah sent to the human population as His messenger.
The time of prophet Nooh might have been some four to five thousand years before Christ, (exact knowledge is with Allah only). The native country of the community of prophet Nooh was between the rivers Dajla and the Euphrates, that is, in the northern region of Iraq, around the town of Mosul.

96. Here the word ‘qaum’ (people) has been used in the simple meaning of mankind.

97. The practice of idolatry had taken root in the community of prophet Nooh. Behind this practice, was the concept that there are other beings who also fulfil man’s needs, besides Allah, and therefore, they should also be worshipped. prophet Nooh tried to guide them away from this wrong practice and presented before them the dawah of monotheism.

98. Dreadful Day (Yaum-i-Azeem) means the day when the punishment will descend down on the guilty.

99.The nobles or the prominent people of his community were in the forefront in opposing the dawah of the prophet Nooh. In their eyes, the disbelief of prophet Nooh in the idols was a sacrilege, which they deemed as misguidance.
400 Long . 450 Long . Arminia Mount Ararat Tabrez
400 Lat. 350 Lat. The Native Land of the Community of Prophet Nooh (Noah). In Northern Iraq near river Dajla N0 Scale 100 km. 350 Lat.
400 Lat. Nyneveh Syria Aleppo Baghdad Mosul River Dajla Mount Judi Tur key DayaBakr Madin Island Ibn Umar River Euphrates

60. He said: “O my people ! I am not misguided, but I am a messenger from the Lord of the worlds.

62. “I convey to you the messages of my Lord, and have good wishes for you, and I know from Allah what you do not know.100

63. “Did you think it strange that there has come to you a reminder from your Lord through a man from amongst you,101 so that he may warn you,102 and you may fear, and that mercy be shown to you?”

64. But they belied him. So we rescued him and those who were with him in the Ark, and drowned103 those who belied Our revelations. They were indeed a blind people! 104

65. And to (the tribe of ) Aad105 (We sent) Hood106 their own brother; he said to them: “O my people! worship Allah; you have no other god but Him. Do you not then fear? ’’

66. 107 The nobles of his people, who were disbelieving, said: “we surely see you (indulging) in folly,108 and we think that you are a liar.”

67. He said: “O my people! There is no foolishness in me, but I am a messenger from the Lord of the worlds.

68. “I convey to you the messages of my Lord, and I am your honest109 well-wisher.

69. “Do you think it strange that there has come to you a reminder from your Lord through a man from amongst you, so that he may warn you; remember when He made you heirs to Nooh’s people and endowed you with greater power110 among the nations. So remember the favours of Allah so that you may be successful.”

100. prophets have a special means of attaining knowledge; which ordinary mortals do not have. Therefore, the realities of the unseen which are made manifest to him are conveyed by him to the people, and since this knowledge or information is supported by reasoning and argument, and backed by the unblemished character and truthfulness of the prophet, there is no plausible reason or room for doubting the word of the prophet, and through them the convincing proof of Allah’s message is conveyed to the people.

101. About the prophethood of Nooh, his community was expressing doubts as to how a man like them, from their own community, could be made a messenger from Allah. A similar kind of doubt was being expressed by the community of prophet Muhammad (Sallal Lahu Alaihi Wasallam), which shows that such an objection is not new, but thousands of years old, and is being raised since the time of prophet Nooh.

102. In this is hidden the reply to their objection, that the purpose of sending a prophet is not to manifest any wonder or miracle, but to warn the ignorant people of the adverse consequences of wrong beliefs and practices, and for accomplishing this task, the most suitable and wise thing is to send man as a messenger of Allah.

103. This was decisive punishment, which proved the truthfulness of prophet Nooh; and to be safe from this punishment, which was to come in the form of a flood, he had prepared a big Ark quite in advance. Besides only those people were overtaken by this punishment who had rejected the prophethood of Nooh. No person who believed in the dawah presented by him was overtaken by the punishment. If it were a catastrophe like any ordinary catastrophe which takes place on this earth every now and then, then neither prophet Nooh would have known of its occurrence beforehand, nor only infidels could have been its victims, because in the ordinary catastrophe Momin (faithful) as well as infidels – all – are struck. But the punishment that overtakes a community after its prophet had convincingly conveyed Allah’s message to that community, is of a different nature. Therefore, to deem it like ordinary accidents or catastrophe is unrealistic.

104. That is: The eyes of their heart were blind, or that they could not think properly.

105. For the details of the times and the native place of the tribe of Aad, please refer to Notes Nos.8 to 11 of Surah Fajr.

106. That is: prophet Hood was a member of the tribe of Aad.

107. It is the same dawah which was presented, for the first time, by prophet Nooh.

108. The national religion of the community of Aad was idolatry. That is why when prophet Hood tried to wean them away from this false belief and presented the dawah of monotheism before them, they deemed it to be a folly.

109. It shows that the real well-wishing for a people is to present to them God’s message without any alteration, and to invite them to accept it.

110. The strength and power which was bestowed on them by Allah demanded that they should be his grateful slaves. but instead they became proud of their strength and declared:
“Is there anybody more powerful than us.”— (Ha Meem Sajda -15 )– (For further explanation please see Surah Fajr, Note No.11).

70. They said: “Have you come to us that we may worship one Allah only and give up what our forefathers were worshipping?111 Then bring down on us that (punishment) with which you have been threatening us, if you are truthful.”

71. He said: “Your Lord’s curse and wrath has already visited you. Do you wrangle with me over the names which you and your forefathers have invented and for which no sanction has come down from Allah.112 Then wait, I am too waiting with you.”113

72. Then we rescued him (Hood) and those who were with him through our mercy, and cut off the roots of those who belied our revelations and they were disbelievers all,114

73. And to (the tribe of) Thamud115 we sent their brother, Salih.116 He said: “O my people ! worship Allah; you have no other god but Him.117 A veritable proof has come to you from your Lord; 118 Here is Allah’s she-camel, a sign for you,119 so leave her to graze at will in Allah’s land and let no harm come to her, lest a painful punishment overtake you.

74. “And remember how He gave you power after Aad, and gave you habitation in the land; you build palaces in its plains and carve out homes in the mountains.120 So remember Allah’s favours, and do not act corruptly on the earth.”121

75. The haughty nobles of his people said to those who were weak among the believers: “Do you (really) believe that Salih has been sent by his Lord?” They replied: “we believe in the message with which he has been sent.”

111. The greatest impediment in accepting the truth is blind following. The dawah of the prophet is based on sound arguments and it is supported by intellect and sound understanding. But those who consider the practices and customs of their forefathers as their national heritage and real culture. they set themselves against any improvement. and when they are not prepared to listen to anything in the light of arguments. then the path of guidance does not open for them.

112. These are mere names. there is no being behind them. In other words. these are imaginary gods. who have no existence in the world of reality. The beings other than Allah. whom the idolaters make their gods, are merely their imaginary gods. but they rule over the thinking of their believers in such an overwhelming way that no argument can influence them. This is the reason why even the polytheists of the modern times have not been able to get rid of their false gods, even though knowledge and learning have become so widespread and common.

113. That is: If you do not want to accept the truth by arguments. and want only to see the consequences. then wait for them, I will also wait with you for the consequences.

114. That is: They were subjected to such a total destruction that not even a single trace of their existence remained. This fate of the community of prophet Hood has proved his truthfulness and the rightness of his dawah.

115. For details of the times and native place of Thamud, please refer to Notes Nos.12 and 13, Surah Fajr.

116. That is: Salih was sent as a prophet to the Thamud community, and he was a member of their community.

117. Thamud were also idolatrous. Therefore, prophet Salih declared the concept of many gods as false and presented the dawah of monotheism uuuu Dawatul Qur’an 497 S.7 (Tawheed).

118. The character of prophet Salih and the dawah presented by him are a clear proof of the fact that he was sent as a prophet by God.

119. The appearance of the she-camel was a sign, and therefore, it must have been an extraordinary she-camel. The fact that every second day fixed for her to drink water from the well also shows that she. must have been a special kind of animal, which drank a large quantity of water. This miracle of the she–camel was caused to appear by Allah on the demand from the Thamud people. It had become a great test for them. No more details about this miracle of the she-camel has been stated either in Quran or in the hadith. Therefore, without relying on weak sources of information, we should rest content with what is stated in Quran.

120. The Thamud people were experts in the work of construction. They used to construct grand palaces in the plains and to carve out houses in the mountains. This work of construction was to some extent to meet the needs of their residence. They should have, therefore, thanked God who had given them the resources and the capabilities to construct secure houses for themselves. But instead of a feeling, of gratitude there grew in them a feeling of pride. Instead of building their life they were spurred on to build grand palaces. They considered their magnificent buildings and palaces as their great achievements. These achievements of theirs still exist today, but in the form of ruins, and they invite us to learn a moral from their history.

121. Points to the fact that the misuse of power given by God and the wasting of the constructive and architectural capabilities given by’ Him in undue and showy constructions is the cause of corruption in society, and it creates a corrupt civilization.

76. Those who were haughty said: “we deny all that in which you believe.”

77. Then they hamstrung the she-camel122 and insolently defied the commandment of their Lord, and said: O Salih! Bring down that (punishment) with which you threaten us, if you truly are a messenger.

78. Thereupon a shocking disaster overtook them,123 and they lay on their faces in their dwellings.124

79. And he (Salih) left them125 saying: “Verily I conveyed to you, my people! the message of my Lord, and gave you good counsel, but you do not like well-wishers.”126

80. And we sent Loot as a messenger.127 (Remember) when he128 said to his people: “Do you commit this indecent act which no one in the world has committed before you?129

81. “You satisfy your lust with men instead of with women ; nay, but you are a people transgressing beyond bounds.”130

82. And what was the answer of his people except that they said: “Banish them from your city, these are men who try to be chaste!”131

83. So we rescued him and his household, except his wife, who was of those who stayed behind.132

84. And we rained on them a kind of rain.133 So behold what was the end of the guilty!

85. And We sent to Madyan134 their brother, Shuaib.135 He said: “O my people ! Worship Allah, you have no other god but Him. Verily, a clear proof has come to you from your Lord ; 136 so give full measure and full weight; and do not defraud people of their things; 137 do not act corruptly on the earth after, it has been set at right.138 This is better for you if you are to believe.139

122. For details please refer to Note No.15, Surah Shams.

123. Means violent and terrific sound of explosion, which caused trembling and shivering. At another place in Quran, the word ‘Saiqa’ (thunderclap) has been used.

124. This shocking catastrophe struck them down to ground, and they died in that position.

125. That is: Prophet Salih left the town before the punishment was unleashed.

126. How pathetic are the words which were uttered by prophet Salih at the time of his departure from his people.
what can be a better way of well-doing by a people than to show them the right path of truth and to warn them of the adverse consequences of the wrong practices! But for the communities and nations of the world well-wishing and welldoing and the standard of loyalty is to join the national mainstream, regardless of the fact that this mainstream leads you to Hell.

127. prophet Loot lived at the same time when prophet Ibrahim lived. He was the nephew of prophet Ibrahim and had migrated from Iraq with him. Allah had sent him as a prophet to Sodom. The region of Sodom was on the shores of the Dead Sea, which is on the side of river Jordan. In the Bible there is a mention of the townships of Loot, Sodom and A’mura (See Genesis, Chapters 14 and 19).

128. prophet Loot was not born in the community of the people of Sodom. But since he had taken residence there and had adopted their language, the people of Sodom were termed as belonging to Loot, or that prophet Loot belonged to that community.

129. The Loot community was suffering from a detestable disease, and that was homo-sexuality. This immorality had taken the form of an epidemic, and this is the first community which had set this worst example of shamelessness in the world.
It appears that this community was not idolatrous, but it had become fearless of God and was indulging in indecency. Therefore, Prophet Loot, first of all, raised his voice against this wickedness. Even then in principle his dawah was the same which was that of the other prophets. Accordingly there is a clarification in the Surah Shu’ara that he invited his people to fear Allah and to obey His messenger:
“Fear Allah and obey me.” (Ash-Shu’ara 163).

130. That is: You have crossed the limits of morality, nature and religion, and have become slaves of your carnal desires.

131. This is how they ridiculed Prophet Loot and his companions. They were so much wrapped up in perversion and indecency that they did not like to see anybody chaste and normal. How can they then tolerate the dawah of Prophet Loot which was entirely a dawah of purity of self and of purity of character.

132. The wife of Prophet Loot supported the infidels. She also, therefore, was struck by the Divine punishment. It shows that mere relationship with the prophet, even the relationship of a wife, cannot save anybody from Allah’s punishment. what can save one from Allah’s punishment is obedience to the Prophet and not any relationship with him.

133. The details of the punishment which befell the Loot community are given in Surah Hood (Verse No. 82), and also in other Surahs. Here the punishment is merely described as a special kind of rain, which means the rain of stones.

134. Madyan is the name of the tribe and also the name of a region. This tribe descended from the offsprings of prophet Ibrahim’s son, Madyan, who was born of his third wife, Qatura. In the Bible, it is stated–
“Abraham took another wife, whose name was Ketu’rah. She bore him ....................Mid’ian.” (Gen 25:1)
The region got its “name from the name of the tribe.
Madyan is situated on the banks of the Red Sea in north-west of Arabia. Its time is 1600 B.C. (circa) that is before the time of prophet Moosa.

135. Prophet Shuaib belonged to the tribe of Madyan. Allah had sent him as a prophet to his people.

136. A Prophet has a very high position on account of his virtuous character, and when he presents Allah’s message, which is received by him as revelation, then his very existence becomes a convincing proof of Allah’s message, and the, people who hold on to their healthy, normal nature find no difficulty in recognising him (the prophet).

137. The Madyan people were a business community, in whom the evil of dishonesty had become rampant. They used to interfere with the measures and weights and to sell short to the consumer, deceiving him in all their dealings. Selling short or deceiving the consumer is a great sin, the seriousness of which can be judged by reading the earlier verses of Surah Mutaffifeen.

138. This has been explained in Note No.89.

139. That is: If you accept faith, you will clearly realize that in the affairs of life the attitude or the policy which you have been directed to adopt by God is better for you and in your own interest.
The nobles of his people, who were vainglorious, said: “Surely, we will drive you O Shuaib and those who believe with you, out of our township unless you return to our religion. “He replied: “Even though we hate it? (Al-Quran)

86. “And do not squat on every road threatening140 the people and debarring believers from the path of Allah, nor seek to make that path crooked. Remember how he increased141 your number when you were few. And see what was the end of those who acted corruptly”.

87. “And if there is a group among you who believes in the message with which I have been sent, and a group which does not believe, then have patience until Allah judges between us, and He is the best of the Judges.”

88. The nobles of his people, who were vainglorious, 142 said: “Surely, we will drive you O Shuaib and those who believe with you, out of our township unless you return to our religion.” He replied: “Even though we hate it?143

89. “We should have invented a lie against Allah if we returned to your religion after Allah has delivered us from it,144 It is not possible for us to return to it unless Allah (so) will it,145 Our Lord’s knowledge embraces everything. We put our trust in Allah. Our Lord ! judge rightly between us and our people, Your are the best of judges.”

90. The nobles of his community, who were infidels, said (to their people ): “If you follow Shuaib, then truly you will be the losers.”146

91. Thereupon a shocking catastrophe overtook them,147 and they lay prone in their dwellings.

92. Those who belied Shuaib became as if they had never dwelt there; those who belied Shuaib were the losers.148

140. It seems that the people of Madyan were professional criminals; they used to squat on the road, waiting for travellers, and used to threaten any passerby or a caravan and loot them.

141. The family of Madyan in the beginning was a small one. But Allah increased the number of its members to such an extent that it became a tribe and a community. But instead of being grateful to Allah for this divine favour, they became ungrateful.

142. Whether it is wealth or power, it creates conceit and pride in a man’s mentality. In such a state the man considers truth as insignificant and looks down on the followers of truth. This type of mentality which was seen in the leaders and nobles of the past is also seen in the present day leaders and big capitalists.

143. That is: Why this compulsion, just because it is your national religion? If a person thinks that the religion of the people of his community or nation is false, and if he does not want to attach himself to that relegion, then will he be forced to stick to that religion? If this is done, then what about the freedom of conscience, which is the natural right of a man, and in the matter of belief and faith, what weight has force in the scale of intelligence!

144. It does not mean that prophet Shuaib was earlier following a polytheistic religion and subsequently embraced Islam, but that he uttered these words in view of his companions who were first idolaters and later on accepted the true faith, because so far as a prophet is concerned he believes in the religion of nature even before conferment of prophethood; he does not soil himself with the impurity of polytheism.

145. That is: It is our firm decision that we would not give up our belief in the Unity of Allah at any cost, but in this connection we do not rely on ourselves but on Allah, because in the tussle between rejection and faith, firmness in faith , depends on the guidance from Allah only.

146. That is: Your world will be ruined. The materialists and the world-loving people always consider following the teachings of the prophets and leading a life of truth and purity as a hinderance in the material progress and a means of loss in the world.

147. At another place in Quran, this catastrophe has been termed as ‘Saihah’ (terrific explosion). It seems that lightning had struck them a terrific noise and it shook them so terribly that they fell to the ground face down and could not rise again.

148. They had said that those who would follow Shuaib would be lost or destroyed, but in actuality it was they who were lost and were destroyed.
The punishment which overtook the community of Shuaib struck only those people who had belied Shuaib and had refused to accept Allah’s message.

93. So Shuaib left149 them saying: “I conveyed to you, my people! the messages of my Lord, and I gave you good counsel; then how can I grieve for the people who are unbelievers.”

94. And We did not send a prophet to a township but We did subject its people to tribulation and adversity so that they might grow humble.150

95. Then We changed the adversity to ease, till they prospered and said: “Our fathers also had sufferings and prosperity.” Then we suddenly seized them, and they were unawares.151

96. And had the people of the townships believed and feared Allah, surely We would have opened for them152 blessings of the heavens and the earth, but they denied. So we seized them on account of what they earned.

97. Do the people of the townships feel secure that our punishment will not come to them at night while they are asleep?

98. Or do the people of the townships feel secure that our punishment will not come in broad daylight while they are playing?

99. Do they then feel secure from Allah’s secret plan?153 But none can feel secure against Allah’s secret plan except those who are losers.

100. Have they not, who have inherited the land after their predecessors, learnt a lesson that if We will We may afflict them for their sins;154 but We seal up their hearts,155 so they do not hear.

101. These are the townships, some tidings there of We are relating to you: Verily their messengers came to them with clear signs, but since they had denied previously, they were not to believe.156 Thus Allah seals up the hearts of the unbelievers.

149. Allah had informed prophet Shuaib of the coming catastrophe, and therefore, he went away with his followers before the punishment was unleashed. And while leaving his community what pathetic words were uttered by prophet Shuaib for his community!

150. This has been explained in Note No.72 in Surah Al-An’am.

151. For explanation, please see Note No.74, Surah Al-An’am.

152. Good living conditions depend on plentiful production. and for plentiful production. enough rainfall and suitable weather conditions are necessary. For the weather conditions to be suitable is not in man’s power. It entirely depends on the will of Allah. If the people of a country or a region collectively believe in Allah and lead a righteous life. fearing Him, then Allah will make the weather conditions suitable for them and as a result of plentiful production they will enjoy good and healthy living conditions. And since this well being will be divinely blessed, it will be different from the well-being temporarily enjoyed by the unbelievers; their well-being is shortlived and is given to them as a respite, so that they may have their fill.
It is clear that the secret of the real well-being in the world lies in God-loving and not in world loving and materialistic beliefs.

153. Means that the punishment from Allah for a nation can come at a time when there are absolutely no signs of its coming, and people may be busy in building up their world so zealously that the unleashing of God’s wrath would be unthinkable at that time, but the secret hand of Allah is working against that nation, and He may bring about the causes of its destruction in such a way that they would not at all feel that anything is amiss. This is what is termed as Allah’s scheme.

154. That is: The nations that live in the land in subsequent periods can take a lesson from their preceding nations. Any nation or community that has been destroyed has left behind causes of its destruction. which are related to moral corruption and deviation in beliefs. But the subsequent communities that follow them do not try to see the events in their true perspective. but try to give their wrong interpretations or explanations.

155. The meaning of sealing up the heart has been explained in Note No.15. Surah Baqarah.

156. When a man first rejects truth’on account of prejudice or pride. his mentality undergoes such a change that later on it becomes difficult for him to accept it.

102. And we did not find most of them true to their covenant,157 and (in fact) We found most of them disobedient.158

103. Then after them we sent Moosa, with Our signs, to Firaun159 and his nobles. But they (too) ill-treated them (signs). So see what was the fate of the mischief-makers.160

104. And Moosa said: “O Firaun ! I am a messenger from the Lord of the worlds.

105. “Duty bound, I speak concerning Allah nothing but truth. Surely, I have come to you from your Lord with clear signs. So let the Bani Israil go with me.”161

106. He (Firaun) said: “If you have come with a sign,162 then produce it, if you are truthful.”

107. Then he (Moosa) cast down his staff, and lo a veritable serpent,163

108. And then he drew out his hand, and lo! it was white (shining) for the beholders. l64

109. The nobles of Firaun’s people said: “Surely, he is a master wizard.”

110. “He wants you to drive you out from your land.165 So what do you propose?”

111. They said (to Firaun): “Let him and his brother alone for the present, and send into the cities summoners.”

112. “To bring to you all master magicians.”

113. And the magicians came to Firaun, saying: “Surely, there will be reward for us, if we are victors?”166

114. He answered: “Yes, and you shall be of my closest nobles.”

157. Here A’had (covenant) means the covenant of nature and also the covenant which a man makes with his Lord when he invokes Him in adversity.

158. Fasiq (disobedient) means one who deviates from the nature, who crosses the limits. who disobeys his Lord.

159. For explanation. please refer to Note No.13. Surah Nazi’at.

160. Here the most important purpose of relating this event is to provide a lesson from the fate of the mischief-makers.

161. To understand this demand of Prophet Moosa it is necessary to keep in view the circumstances in which this demand was made, and also God’s plan of settling Bani Israil in the holy land (Palestine).
The original land of Bani Israil was Canaan (Palestine). when prophet Yusuf (Joseph), son of Prophet Yaqub (Jacob or Israil) came to power in Egypt, his whole family on his invitation, migrated to Egypt, where they were given an honoured position. They were quite influential. Their race proliferated to such an extent that in a few centuries they became a great nation. Living in the polytheistic atmosphere and the materialistic civilization of Egypt, their moral character received a setback, and Firaun (Pharaoh), the tyrant emperor of the land, made them slaves. He subjected them to great hardships. They were made to do very hard and tiring work. To restrict the growth of their population he enforced a scheme under which all the male children of Bani Israil were killed on their birth. Inspite of all these hard trials, they stuck to Allah’s religion, which they have received in heritage from prophets Ibrahim, Ishaq and Yaqub, until Allah took mercy on them and sent prophet Moosa, who was a member of Bani Israil, as their deliverer.
Allah’s scheme for Bani Israil was to liberate them from the suzerainty of Firaun and his nobles, that is, they should migrate from Egypt and that Firaun should not place any hindrance in their migration; thereafter they were to camp in the Sinai Desert and to be trained in such a way that their slavish mentality is removed and they should become the rightful bearers of the Divine Shariah; after their training and granting them Shariah, they were to be settled in Palestine, which was the land of their forefathers, so that its position of being a centre of Divine dawah, which was given to it by Prophet Ibrahim, might be restored, and the truth of the religion of monotheism is made clear to the world:
It is stated in the Torah that when prophethood was bestowed on Moosa, he was told that Bani Israil have to be evacuated from Egypt to Canaan (Palestine):
“Then the LORD said, ‘ I have seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters; I know their sufferings, and I have come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Per’izzites, the Hivites, and the Jeb’usites. And now, behold, the cry of the people of Israel has come to me, and I have seen the oppression with which the Egyptians oppress them. Come, I will send you to Pharaoh that you may bring forth my people the sons of Israel, out of Egypt.” (Exodus 3 : 7 to 10)
And directions were also given that-they should make it clear to the elders of Bani Israil that god wanted to take them to Palestine:
“Go and gather the elders of Israel together, and say to them,... that I will bring you up out of the afflication of Egypt, to the land of the Canaanites, the Hittites, the Amorites, the Per’izzites, the Hivites, and the Jeb’usites, a land flowing with milk and honey.” (Exodus 3 : 16,17)
But it was not revealed to Firaun (Pharaoh) as to what was the final destination of Bani Israil, because doing so would have been contrary to their interests. To declare beforehand that their final destination was Palestine would have meant an invitation to the Palestinians to fight. Therefore, prophet Moosa merely stated the initial stages before Firaun, e.g. that he wanted to take Bani Israil to the desert, so that they may sacrifice their animals which they could not do in Egypt, or that they wanted to go to worship Allah or to celebrate their festival. Accordingly, it is stated in the Torah:
“Afterward Moses and Aaron went to Pharaoh and said, ‘Thus says the LORD, the God of Israel, “Let my People go, that they may hold a feast to me in the wilderness.” But Pharaoh said, ‘Who is the LORD, that I should heed his voice and let Israel go? I do not know the LORD, and moreover I will not let Israel go. Then they said, ‘The God of the Hebrews has met with us; let us go, we pray, a three days’ journey into the wilderness,” (Exodus 5 : 1 to 3)
“Then the LORD said to Moses, ‘Go in to pharaoh and say to him, “Thus says the LORD ‘Let my people go, that they may serve me.”(Exodus 8 : 1)
It has thus become clear that this demand of Prophet Moosa was not a ‘national demand’, but it was a demand behind which there was the great plan of Allah, to which important religious interests were attached. This is the reason why it was commanded to be presented to Firaun with full force and in the very beginning, as is clear from various verses of the Quran and the Torah. With this demand the dawah for monotheism was also commanded to be presented so that the argument of Allah’s dawah may be convincingly conveyed to Firaun. Accordingly, in the Surah Nazi’at it is stated:
“Go to Firaun for he has indeed transgressed all bounds, and say to him: ‘Would you like that you should be purified, and that I guide you to your Lord, so that you should fear him? ’’(Surah An-Naziyat 17 to 19)
And the dawah, which prophets Moosa and Haroon had presented to Firaun has been recounted in detail in Surah Taha. It is the same dawah which the other prophets had been presenting. But since Prophet Moosa had to deal not with an infidel people but also with Muslims, he was sent on a special campaign. It is not correct to think that Allah sends down prophets only for conveying His messages and propagating His religion, but he burdens them with other responsibilities also, as construction of the House of Ka ‘ba by Prophet Ibrahim, establishment of khilafat (rule) by Prophet Dawood, establishment of a great empire by Prophet Sulaiman and his rule over the jinns and the birds, these are the other responsibilities shouldered by the Prophets. Another interpretation of the demand of Prophet Moosa is this that in the beginning he only presented dawah before Firaun and the liberation of Bani Israil was demanded at a later stage, when his earlier invitation to faith resulted in his disappointment. Had Firaun accepted faith, then neither the demand for liberation would have been presented nor the need for the Bani Israil to leave Egypt would have been felt. These is mere fanciful thinking and has no relation with what is stated in the Quran. Quran states that prophet Moosa had presented the demand for the liberation of Bani Israil before performing the miracle, as is clear from the verse immediately following the verse under comment.
It also refutes this thinking of the present day dawah workers - which is common to generallyall who work in the countries where Muslims are in a minority that in such countries attention should be paid to only dawah work, and the inviters to truth should not dabble with the problems of Muslims, or else their image will appear to be that of communalists. The question is: Who can be a greater inviter (Da’ee) to truth than a prophet? But we see that prophet Moosa performed both the acts at one and the same time.
And he did not care whether his image was taken to be that of a Da’ee (Inviter to Allah’s religion) or a leader of Bani Israil. The fact is that in a country where kufr (disbelief) is in power, to ignore those problems of Muslims which are important in relation to the protection of their religion and the shariah, their life and property, and to think that their responsibility is merely to present the dawah and that in attempting to solve these problems their principled stance’or’mission’ would suffer, is an attitude which is neither supported by Quran nor by Sunnah, nor also by the examples set by the holy Prophets. This concept of the principled stance is based on ideological excesses and is the result of disregard for certain important practical demands of the religion.

162. Means a miracle.

163. That is: The staff of Prophet Moosa had become a snake in reality.

164. This was the second miracle which was granted by God to Prophet Moosa. After seeing these miracles performed, people could believe Dawatul Qur’an 511 S.7 that Moosa was sent by God as His Prophet.

165. It is their private conversation. When they were not willing to admit the truth, they put a political blame on Prophet Moosa, but they were unmindful of the fact that they were contradicting themselves. The person whom they accused of being a magician, how could he turn the people of the land out of the land ? Can political power be attained by magic? Has any magician so far conquered a country by magic?

166. This shows the character of the magicians. They had come to show their tricks in the greed of rewards; they were not concerned with the truth or falsehood of any matter.

115. They (the magicians, at the contest) said: “O Moosa ! Either you cast (first) or let us have to cast (first).”

116. Moosa replied: “You cast (first).” And when they cast down, (their ropes and sticks) they cast a spell upon the people’s eyes,167 and overawed them, and produced a mighty magical feat.

117. And We revealed to Moosa: “Cast down your staff.” And lo! it swallowed their false devices.168

118. Thus was the truth vindicated and that which they did proved false.169

119. Thus were they defeated there, and were demeaned.170

120. And the magicians prostrated themselves spontaneously.171

121. Saying: “We believe in the Lord of the worlds.”172

122. “The Lord of Moosa and Haroon.”173

123. Firaun said: “Do you dare believe in him without my consent?174 This is the plot that you have hatched in order to turn the people out of their city.175 But soon will you see (the consequences).

124. “I will cut off your hands and feet on opposite sides and then crucify you all.”176

125. They replied: “Surely, we have to return to our Lord only. 177

“And you are taking revenge on us only because we believed in the signs of our Lord when they came to us. Our Lord! Grant us patience and let us die as Muslims.”178

167. It shows that the reality of magic is nothing but mere deception of sight, and it is tricks. The sticks and the ropes of the magicians did not really turn into serpents, but they appeared to the onlookers as serpents.

168. That is: Prophet Moosa’s snake finished or broke the spell of the magicians instantly. This story is related briefly in the Torah also:
“So Moses and Aaron went to Pharaoh and did as the LORD Commanded: Aaron cast down his rod before Pharaoh and his Servants, and it became a Serpent. Then Pharaoh summoned the wise men and the sorcerers; and they also, the magicians of Egypt did the same by their secret arts. For every man cast down his rod, and they became serpents. But Aaron’s rod swallowed up their rods. Still Pharaoh’s heart was hardened, and he would not listen to them; as the LORD had said.” (Exodud 7 : 10 to 13)

169. Firaun’s people had declared Moosa’s miracle as magic, but this contest had shown the difference between the miracle and the magic. Magic cannot change the reality or the nature and substance of a thing, and it is merely the deception of sight, while miracle changes the very substance, nature and reality of a thing. It is not a deception of sight or a trick. Performers of magic are of low character and unreliable persons. Compared to this, performers of miracles are persons of noble conduct and pure characters, and when a miracle is performed by them, the onlookers feel that it is the sign of the Ruler of the Universe, which is being manifested. And when miracle is pitted against magic, it easily overcomes magic.

170. Fir’aun had vehemently claimed that the act performed by prophet Moosa was not a miracle but merely a magical trick. and had challenged Moosa to win against his magicians. prophet Moosa accepted the challenge. Fir’aun was sure that through his magicians he would be able to convert the sticks into serpents. and then Moosa’s miracle would lose its significance. So he arranged the contest to be held in the presence of a huge public crowd. But when prophet Moosa won the. contest. and Fir’aun’s magicians had to face defeat, his scheme misfired, and he had to face disgrace before a very large crowd.

171. When the spell of the magicians was broken. they realized that the conversion of Moosa’s staff into a snake was not magic but a’ divine sign. Therefore. they were so overwhelmed that they prostrated themselves before God. Though they were magicians. they had some element of regard for truth in their hearts. That is why they were guided to accept the truth when they saw it.

172. This is the proof that, faith create great confidence in man, then he not hesitate to fulfill loyalty to his Lord, and in this regard he not fear any arrogant.

173. That is: We accept the same Being as our Lord whom Moosa and Haroon declare as their Lord. This clarification was to remove any kind of ambiguity about their faith in the presence of the king.

174. It shows that in the oppressive rule of Firaun there was no freedom for the subjects to convert to any other religion of their choice.

175. When Firaun was discredited before the large crowd, he accused Moosa and his own magicians of having plotted against him, in order to cover his humiliation. This accusation is of a political nature. It was made in order to declare them rebels to keep them away from the people. politicians employ such machinations against truthful people.

176. probably this was the punishment meted out to the rebels in Firaun’s government.

177. What a faith-inspiring reply has been given by the magicians and how immense Is the love of God that has been created in their hearts immediately after their embracing Islam!

178. The magicians had come to Firaun in the greed of getting rewards from Firaun. which gives an idea of their materialistic view and lowness of character. but faith wrought a great revolution in thier minds and character. With faith they had reached great heights of virtuous character and in their hearts such a force of faith had been created that they were prepared to face even the might of Firaun.

127. And the nobles of Firaun’s people said to him : “Will you leave Moosa and his people to spread mischief in the land179 and to renounce you and your gods?”180 He said: “We will slay their sons181 and let live their daughters. Surely, we have overwhelming power over them.”

128. And Moosa said to his people: “Seek help in Allah and be patient.182 The earth is Allah’s, He makes those of His slaves its inheritors whom He chooses. And the (best) end is for those who fear Him.

129. “183 They said: “We were oppressed before you came to us, and are oppressed after your coming.” He said: “Soon your Lord may destroy your enemy and make you ruler in the land,184 so that He may see how you conduct yourselves.”185

130. We afflicted Firaun’s people with famine and the dearth of fruits, so that they might receive admonition.

131. And whenever good befell them, they said: “It is our due,” and when evil befell them, they ascribed it to the evil omen of Moosa and those with him. Surely their evil omen was only with Allah,186 but most of them knew not.

132. And they said: “whatever sign you may bring to enchant us, we will not believe in you.”

133. So we sent upon them storm,187 and locusts,188, and lice,189 and frogs,190 and blood,191 that were a succession of signs.192 But they acted proudly, (and) they were a people given to guilt.193

134. And whenever punishment fell on them, they said: “O Moosa! Pray for us to your Lord,194 because of His promise to you; if you remove the punishment from us, we will surely believe in you and will send Bani Israil with you.”

179. Who can perform a greater work of reform than a prophet? But in the eyes of the infidels this work appears as mischief, although they themselves are great mischief-makers.

180. It is clear that Firaun himself had become a deity and also had established other idols as deities. In the ancient days. kings used to ‘make their subjects worship them. and so far as Firaun was concerned he had claimed to be a reincarnation of the Sun god. Besides, the Egyptian nation was the worshipper of stars and idols.
In Egypt in the ancient times of first Samaritan star worship of this kind was being practiced. The biggest god was sun. which in their language was called Ra, their capital was called ‘the City of the’ sun.’ which the Egyptians called ‘Un’. Here was situated the temple of the sun god. The king was thought to be the son of the sun god. For this reason his title was ‘Rameses,’ that is: son of the sun. This is why the kings of Egypt claimed to be gods – (Arazul Quran (Urdu) by Sayed Sulaiman Nadvi, Vol. II. Page 160.)
And from the following excerpts from the Encyclopaedia of Religion and Ethics it will be clear that Ra, the sun god, was being worshipped in Egypt and the Pharaohs used to claim themselves to be descendents of god, Ra:
“Ra, the sun god, was specially worshipped at Heliopolis –Every king of Egypt afterwards had a Ra –name Ra was thus move constantly: recognised than any other god.” (Ency. of Religion & Ethics Vol. V. P. 248).
“Thenceforward the Pharaos regularly designated themselves as sons of Ra.” (Vol. VI. P. 278).
Moreover. the Egyptians also worshipped cow.
As regards the claim of Firaun:
“I am your Lord, Most High”– (An-Nazi’at 24), it was merely to disconcert prophet Moosa, because Moosa had stated that he was the messenger of the Lord of the worlds. it is the same kind of logic which Namrood (Nimrod) had employed in reply to prophet Ibrahim’s dawah of monotheism when prophet Ibrahim said:
“My Lord is He who gives life and death,” Namrood immediately said:
“I give life and death.” (Al-Baqarah – 258).
It is obvious that this reply was merely to disconcert prophet Ibrahim, otherwise how could he be expected to utter such foolish words when he had no power to control his own life and death. Firaun had not prohibited the worship of other gods and goddesses in the country, because this worship did not come in the way of his being worshipped as a god. But in accepting prophet Moosa‘s God as the True God, the godhood of all including Firaun was nullified, as it required the acceptance of only one God. It also envisaged the acceptance of all His commands, especially His command of letting Bani Israil leave Egypt with prophet Moosa. Therefore, he was neither prepared to accept Moosa’s God as the True God, nor did he allow his subjects to accept Him as ‘such. According to him, the greatest god of the time was the king of the country, who deserved to be worshipped as well as obeyed. This declaration of his:
“I do not know that you have any other god besides me” meant the same thing. Therefore, it is not correct to think that Firaun was an athiest or that he had claimed to be god because he considered himself as the creator of the heavens and the earth and that he ruled over them, but that his claim was that he ruled over Egypt, therefore, he deserved to be worshipped and also to be obeyed:
“And Firaun called to his people, and said: O my people ! Have I no power over Egypt. and are not these rivers flowing underneath me? Do you not see?” – (Az-Zukhruf - 51)
(For further explanation, please see Surah Nazi’at Notes Nos. 13 and 18).

181. For restricting the population growth of Bani Israil, Firaun had used this weapon earlier also, but he did not achieve the desired success. Now, he again expressed his desire to wield the same weapon. In the Bible it is stated:
“Then pharaoh commanded all his people, ‘Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.” (Exodus 1: 22)

182. If Muslims have to live under a tyrannical ruler, the most important work to be done by them is to strengthen their tie with Allah and to seek His help. The best way of achieving this is to establish prayers (salat), and then they should not be influenced by their environmental conditions and remain firm on their belief.

183. It is Allah who grants power and government, and He grants them according to His wisdom, to whomsoever He wills. If He has granted power to a tyrant, it does not mean that He is pleased with him, but that the purpose is to provide occasions for trial in this life, and after this is done the tyrants be brought to book finally, and the oppressed who have proved themselves to be His loyal slaves even after passing through all the trials and tribulations, be duly rewarded with everlasting bliss.

184. Means the land of Palestine.

185. If the people of faith are granted power, there is also an element of their trial in it, that whether with that power they become the grateful slaves of their Creator or not, and whether they use this power to enforce the commands and laws of Allah or whether they use it to work against His wishes and against His slaves.

186. Due to their false belief. they ascribed their suffering to the ill-auspices of prophet Moosa and his followers. although the fact was that Allah was subjecting them to these tribulations on account of their wicked deeds.

187. The details of typhoon or the storm are described in the Bible in the following words:
“Then Moses stretched forth his rod toward heaven: and the LORD send thunder and hail. and fire ran down to the earth. And the LORD rained hail upon the land of Egypt : there was hail and fire flashing continually in the midst of the hail. very heavy hail such as had never been in all the land of Egypt since it became a nation. The hail struck down everything that was in the field throughout all the land of the Egypt. both man and beast: and the hail struck down every plant of the field. and shattered every tree of the field. Only in the land of Goshen, where the people of Israel were, there was no hail.” (Exodus 9:23 to 26)

188. About the locusts the Bible has the following
“So Moses stretched forth his rod over the land of Egypt. and the LORD brought an east wind upon the land all that-day and all that night; and when it was morning the east wind had brought the locusts. And the locusts came up over all the land of Egypt. and settled on the whole country of Egypt. such a dense swarm of locusts as had never been before, nor ever shall be again. For they covered the face of the whole land so that the land was darkened, and they ate all the plants in the land and all the fruit of the trees which the hail had left; not a green thing remained. neither tree nor plant of the field, through all the land of Egypt.” (Exodus 10: 13 to 15)

189. The onslaught of lice is described in the Bible as follows:
“Then the LORD said to Moses, ‘Say to Aaron. “Stretch out your rod and strike the dust of the earth, that it may become gnats throughout all the land of Egypt :” And they did so; Aaron stretched out his hand with his rod, and struck the dust of the earth, and there came gnats on man and beast; all the dust of the earth became gnats throughout all the land. of Egypt.” (Exodus 8: 16 to 17)

190. The punishment through the frogs is described in the ‘Bible thus:
“Then the LORD said to Moses. ‘Go in to Pharaoh and say to him. “Thus says the LORD. ‘Let my people go that they may serve me. But if you refuse to let them go. behold. I will plague all your country with frogs: The Nile shall swarm with frogs which shall come up into your house. and into your bedchamber and on your bed. and into the houses of your servants and of your people, and into your ovens and your kneading bowls: the frogs shall come upon you and your people and on all your servants. And the LORD said to Moses. ‘say to Aaron. “Stretch out your hand with your rod over the rivers. over the canals. and over the pools. and cause frogs to come upon the land of Egyp!” So Aaron stretched out his hand over the waters of Egypt: and the frogs came up and covered the land of Egypt.” (Exodus 8: 1 to 6)

191. About the punishment of blood. the Bible states: “Moses and Aaron did as the LORD commanded; in the sight of Pharaoh and in the sight of his servants, he lifted up the rod and struck the water that was in the Nile. and all the water that was in the Nile turned to blood. And the fish in the Nile died; and the Nile became foul. so that Egyptians could not drink water from the Nile:and there was blood throughout all the land of Egypt.” (Exodus 7: 20.21)

192. That is: These signs were not made to appear simultaneously but one after the other, in succession, so that they might take heed. if not this time at least the next time, and thus they might realise their mistake.

193. That is: They had been committing guilt so often, that their mentality had become that of a guilty person. For this reason they did not take any lesson from these warnings.

194. Firaun and his people were not totally ignorant of the Lord of Moosa. that is the Creator of the world, otherwise they would not have requested Moosa to pray for them.

135. Then when We removed the punishment from them, till a term which they were to reach, they at once broke their promise.

136. So we punished them and drowned them in the sea,195 for they belied our signs and gave no heed to them.

137.And We made the persecuted weak people inheritors of the eastern and western parts of , the land, which we had blessed.196 And (O Prophet !) the fair word of your Lord for Bani Israil was fulfilled,197 because they endured with patience;198 and we razed to the ground what Firaun and his people had made and the edifices that they had erected.199

138. And we took Bani Israil across the sea,200 and they came upon a people who devotedly worshipped the idols that they had.201 They said: “ O Moosa Make for us a god like their gods.”202 He replied: “You are indeed an ignorant people.

139. “Surely that which they are worshipping is destined to be doomed203 and what they are doing is in vain.”

140. He said: “Should I seek for you a god other than Allah, when it is He who has exalted you above the nations?”204

141. And (recall) when we delivered you from Firaun’s people who afflicted you with the worst punishment, slaying your sons and letting your daughters live.205 Indeed that was a great trial from your Lord.

142. And we promised thirty nights for Moosa, and completed it by adding ten nights,206 thus the term appointed by his Lord was complete in forty nights. And Moosa said to his brother Haroon: “Deputise for me among my people,207 and work for reform, and do not follow the path of mischief makers.208

195. The details of the event of their drowning have been described in Surah Yunus, Verses Nos.90 to 93. and also in other Surahs.

196. Means the land of Palestine, which is rich in religious blessings, since a number of prophets preached here. Prophet Ibrahim had settled in this place his son, prophet Ishaq, the number of whose descendents increased by Allah’s blessings, and He raised them as the most distinguished nation in the world. Here prophet Sulaiman built Baitul Maqdis, which made the atmosphere of this place spiritual.

197. That is: The promise which Allah had made of giving power to Bani Israil was fulfilled. It has been mentioned in the Bible at various places, e.g.
“I also established my covenant with them, to give them the land of Canaan, the land in which they dwelt as sojourners.........And I will bring you into the land which I swore to give to Abraham, to Isaac, and to Jacob; I will give it to you for a possession. I am the LORD.” (Exodus 6: 4 to 8)
In the last days of prophet Moosa’s life, Bani Israil had conquered the region of Moab, which is adjacent to the borders of Palestine, and after his death, they conquered Canaan (Palestine) under the leadership of Yusha’ bin Noon:
“Joshua took the whole land, according to all that the LORD had spoken to Moses: and Joshua gave it for an inheritance to Israel according to their tribal allotments. And the land had rest from war.” (Joshua ll: 23)

198. Although the Bani Israil had their defects, they stuck to their religion inspite of the oppression of Firaun, and they migrated from Egypt under the leadership of prophet Moosa.

199. That is: All the progress of their civilization was destroyed, and those magnificent buildings which they had constructed with the help of the hard labour of Bani Israil were razed to the ground.
Probably this destruction was wrought by the easterly wind. which on the one hand caused devastation in Egypt and on the other hand provided the cause for drowning of Firaun and his army.

200. Allah caused the crossing of the sea by the Bani Israil in a miraculous way.

201. when after crossing the sea, they came to the Sinai Desert, they proceeded towards the Mount Sinai (Hoorab). During this journey they came upon a people who were devotedly worshipping their idols.

202. Earlier it was mentioned that the Bani Israil were favoured with divine blessings, because they endured their sufferings with steadfastness, and they were rescued from the oppression of Firaun, Here it is being shown how, after being rescued from the clutches of Firaun, they acted ungratefully that they asked of prophet Moosa to give them a false god. Both the accounts are correct in as much as there were both types of persons among the Bani Israil persons of good, character and those of bad character, and since they had collectively resisted Firaun and had accepted prophet Moosa as their leader, they deserved to be honoured and rewarded. But those of them who were influenced by the polytheistic environment of Egypt and had been showing signs of weakness of intelligence and faith, had committed such acts as tarnished the name of Bani Israil. Such a foolish act of their ignorance is mentioned here. Mention of their other foolish acts has been made at other places in Quran.

203. That is: The idol carved out by them, which they have made into their god, is bound to be destroyed and mixed up with dust, while their real God is one that will live for ever.

204. That is: Allah has appointed you as the leader of the world so that you might become a means of guidance for the nations of the world, but you are such ignorant fools that you want to follow the nations who are astray. You neither realize your own position, nor do you appreciate your benefactor.

205. So that they might serve Firaun’s people after they come of age.

206. prophet Moosa was called on the Mount Sinai by Allah for thirty days and nights, so that he may be honoured by directly speaking with him, as is clear from the verse that follows. Subsequently further ten days were added to this period of solitude. In other words this was a blessing from Allah for prophet Moosa, for the favour of his Lord’s direct speaking with him amounted to enriching prophet Moosa with. blessings and auspiciousness. Therefore, the increase in the period of solitude was a matter of good fortune for him. This event has been mentioned in the Torah also:
“And Moses entered the cloud, and went up on the mountain. And Moses was on the mountain forty days and forty nights.” (Exodus 24 : 18) .

207. prophet Moosa appointed his brother Haroon, who was also a prophet, as his deputy during his absence to lead Bani Israil.

208. These instructions were given by prophet Moosa to prophet Haroon, but actually the real addressees of these instructions were Bani Israil, for Haroon was a prophet and how could he be expected to be corrupt and follow the mischief makers ! However, there was every danger of Bani Israil falling a prey to all sorts of temptations and act wickedly.
And we inscribed for him upon the tablets all kinds of moral lessons and the detailed instructions of all things, (and said): “So hold them firmly, and enjoin your people to follow their better meaning. Soon shall I show you the home of the transgressors.” (Al-Quran)

143. And when Moosa came at the appointed time and his Lord spoke to him,209 he entreated: “O my Lord! Show (yourself) to me so that I may look upon you.”210 He (Allah) said: “you will never be able to see Me;211 but look towards the mountain; if it remains firm upon its base, then only can you see Me.” So when his Lord manifested His glory on the monutain, He crushed it to fine dust; and Moosa fell down unconscious.212 when he came to senses, he said: “Glory be to you! I turn to You repentant,213 and I am the first of believers.”214

144. He (Allah) said: “O Moosa! I have chosen you above the people by granting you My messages and by speaking to you. So take whatever215 I am giving you and be thankful.”

145. And we inscribed for him upon the tablets216 all kinds of moral lessons and the detailed217 instructions of all things, (and said): “So hold them firmly, and enjoin your people to follow their better meaning. 218 Soon shall I show you the home of the transgressors.”219

146. I will turn away from my signs those who are arrogant unjustifiably in the earth, and even if they see all kinds of signs they do not believe, and if they see the path of guidance they do not take it, and if they see the path of error, they adopt it. That is because they belied our signs and they ignored them.

147. And those who belied our signs and the meeting of the Hereafter, their deeds are vain. what else can be their recompense, except what they deserved according to their deeds?

209. For explanation, please refer to Note No.274, Surah An-Nisa.

210. The uncomparable taste of talking with God, created in his heart an irrepressible desire to see Him; and in the frenzy of his desire, he manifested it before God. In the Torah it is described as under:
“Moses said, ‘I pray thee, show me thy glory.” (Exodus 33 : 18)

211. Because the mortal eyes of man cannot bear to see the glorious beauty of God. In the Torah it is mentioned:
“But, he said, ‘You cannot see my face; for man shall not see me and live.’’ (Exodus 33 : 20)

212. It shows that the solid, hard and strong thing as the mountain is, even that is unable to withstand the sight of God, then what to speak of the soft and weak creature like man.
In view of this reality, neither the exercises of the Sufis nor the Yoga ‘asanas’ of the yogis can cause for anybody to see God with his physical eyes. Instead of wasting his time in trying to see God himself, man should be content with seeing His signs, and to recognise Him through them and to believe in Him.

213. As soon as prophet Moosa realized that his request to see God with his physical eyes was not proper, he expressed his repentance to God.

214. That is: Let anyone believe or not believe in God, but I am the first to believe in Him. On this occasion prophet Moosa renewed his faith.

215. Means the Torah.

216. In the Bible it is mentioned that these were two tablets and were made of stone. On both the sides of these tablets, the commandments were inscribed. But Quran has used the word ‘alwah’ which is used for more than two tablets. Therefore. these tablets would have been at least three in number.

217. It means that only ten commandments were not inscribed on these tablets. but that apart from the moral lessons the basic instructions about religion and shariah were also inscribed on them.

218. That is: They should not take up merely the words, nor should they follow those meanings of the words of multiple-meanings which have no bearing with the context and which may not be in consonance with the divine words. Inspite of this warning. the Bani Israil committed the same folly about which a fear was expressed. that is, they gave the divine words the meanings which were not intended. In this way they reduced the wise words to the level of fanciful rhyming, with the result that the source from which they should have received guidance, they could only get misguidance. Clear examples of such attempts can be seen in the existing translations of the Torah. There is a warning in this for the followers of Quran that they should give only that meaning to the words and that sense to the verse of the Quran which are best and in consonance with the whole Quran. If this principle is fully kept in view, then many differences of opinions in the commentaries of Quran will be solved.

219. By the house of the transgressors is meant the destination of the evil persons and their final fate, as is clear from the following verse.

148. And Moosa’s people, after his departure (to Mount Tur) made, from their ornaments, a calf, which was merely (the image of ) a body, and which emitted a lowing sound.220 Did they not see that it could neither speak to them, nor could it guide them?221 They took it as a god and they were evil-doers.

149. And when they realized their error and saw that they had strayed, they said: “If our Lord does not have mercy on us and pardon us we shall be lost.”

150. And when Moosa returned to his people, angry and grieved, he said: “How badly you deputized in my absence !222 Did you make haste and did not await the command of your Lord?”223 He cast down the tablets and took hold of the head of his brother, dragging him towards himself.224 He (Haroon) said: “Son of my mother! Verily these people considered me weak and almost killed me.225 Do not let the enemies laugh at me and do not place me with the wrong-doers.”

151. He (Moosa) said: “My Lord! Forgive me and my brother,226 and admit us to Your mercy, you are the Most Merciful of all.”

152. (Allah said): “Verily, those who took the calf (for a god) soon will be overtaken by the wrath of their Lord and disgrace in the life of the world. Thus do we requite those who invent a lie.227

153. And those who committed evil and later repented and believed, then verily your Lord is thereafter, Oft-Forgiving and Most Merciful.

220. Living in the polythesistic environment of Egypt Bani Israil had become very weak morally and faith-wise, and were, therefore, an easy prey to any mischievous influence. Since prophet Moosa enjoyed a complete hold on them, they could not indulge into any mischief in his presence. But as soon as prophet Moosa went away to Mount Tur , Samari made an image of a calf from the golden ornaments and thus created a new mischief. Samari was a hypocrite, whose story is related in detail in Surah Taha. In making this artificial calf he had employed his expertise as a craftsman that whenever there was a slight breeze a lowing sound emanated from the calf.

221. That is; They did not realize such a glaring fact as to how could a calf have the attributes of god, then what is the sense in making it a god, when it has not even a single divine attribute? The fact is that when a man takes a wrong decision in matters of faith, he becomes blind and feels no hesitation in bowing down before brick, stone, cow, ox, fire, cobra, anything, although anyone can see with his open eyes that none of them has any divine attributes.

222. This was stated by prophet Moosa while addressing his people. ‘Badly deputized’ means that they did not remain on the same faith on which he had left them, but that in his absence they went astray and acted corruptly.

223. prophet Moosa had gone to Mount Tur for thirty days. But when this term was extended by ten days more, Samari found an opportunity to misguide the people against prophet Moosa. The people of Bani Israil instead of waiting for the command of their Lord – allowing for the possibility of god having extended Moosa’s term – fell a prey to Samari’s misguidance.

224. This outburst of fury on the part of prophet Moosa, when he cast down the tablets and dragged his brother by his hair, was the result of the utmost sincerity of his faith and his intense regard for Truth. It is not true that Prophet Moosa had hurled away the tablets and they were broken, as is mentioned in the Bible, but he had only cast down or rather put down the tablets, and as is described further on in Verse No.154, he lifted up the tablets subsequently.

225. From this statement of prophet Haroon it becomes clear that’ he had fully tried to prevent Bani Israil from worshipping the calf, but the people did not listen to him, and were even ready to kill him. Seeing this attitude of the people, prophet Haroon thought it wise to wait for the return of prophet Moosa, who had a hold on the Bani Israil. and whatever he would deem proper would be done. Accordingly the action taken by prophet Moosa against the worshippers of the calf is described in Surah Baqarah Verse No.54 (for explanation, refer to Note No.73 of Surah Baqarah). In the Bible this horrid accusation is made against prophet Haroon that he had made the calf (we are for Allah and to Him shall we return!) The jews’ do not hesitate to accuse even the prophets of Allah, but Quran has quoted the words of prophet Haroon, which prove that he is fully innocent and this accusation is absolutely false.

226. That is: Forgive me if I have committed any wrong in my fury and forgive my brother if he has failed to fulfill the responsibility of deputizing for me.

227. whether it is cow-worship or idol- worship, both amount to polytheism, and polytheism is a total falsehood that is ascribed to God, because a polytheist, in reality, claims that other beings are also partners in Allah’s godhood, or that idol worship is equivalent to God-worship, or that the worship of other beings has not been forbidden by God. All these cases of a polytheist’s claim are nothing but ascribing falsehood to God. Therefore, for the polythesists Allah’s punishment in the Hereafter and disgrace in this life are destined.
Those persons of Bani Israil who had taken the calf as their god and were worshipping it were subjected to a humiliating punishment, that has been described in Note No.73, Surah Baqarah.

154. And when, the anger of Moosa abated, he took up the tablets, and in their inscription there was guidance and mercy for those who fear their Lord.

155. And Moosa chose from among his people seventy men for our appointment. 228 So when the tremor seized them, he prayed: “My Lord! Had it been Your will, you could have destroyed them and me long before.229 Will you destroy us for that which the fools amongst us did? That was merely your trial by which You might mislead whom You willed and might guide whom You pleased. You alone are our guardian. So forgive us and have mercy on us. You are the Best of Forgivers.

156. “And ordain for us good, in this world and in the Hereafter. To you alone we have turned. “230 He (Allah) replied: “I smite with my punishment whom I will, and my mercy embraces all things.231 So I will ordain it for those who will fear (Me), will pay Zakat, and will believe in our signs; 232

157. “(And today deserving of this blessing are)233 those who will follow the messenger, the unlettered prophet,234 whose mention they find written down in the Torah and Injeel with them;235 he enjoins them what is good and forbids them what is evil, and he makes clean things lawful to them and forbids all that is foul.236 And he relieves them of their burden and of the shackles which have been upon them.237 So those who believed in him, supported him and helped him, and followed the light sent down with him,238 are the ones to succeed.”

228. prophet Moosa chose seventy men from amongst his people to go to Mount Tur for begging Allah’s pardon for the sin committed by their community in worshipping the calf.

229. When these seventy men went to Mount Tur, Allah caused the earth to shake so that they might be awed and they might pray with all humbleness and sincerity, and might seek His forgiveness earnestly.

230. Every word of Prophet Moosa’s prayer is full of his earnestness, humbleness and love towards Allah, and quite in keeping with the divine tradition it was richly rewarded.

231. That is: punishment is specific and mercy is general. So far as the punishment is concerned, only those people are subjected to it about whom Allah specifically takes a decision, and this decision or judgement is in keeping with His attributes of justice and wisdom. But none is deprived of His mercy; whether it is a man member of the animal kingdom or a tree member of vegetable kingdom all grow in the shadow of His mercy. A survey of the universe will show that everywhere the springs of mercy are overflowing.

232. That is: So far as that mercy of Allah is concerned which has to be bestowed as a recompense for the virtuous deeds, it will be bestowed only on the actually deserving people, who will have these qualities as described here.
To adopt ‘taqwa’, the word used here, means to live a life always fearing God and to avoid disobeying Him, in which avoidance of polytheism is essentially included

233. This verse and the verse that follows are like parenthetical sentences, that is, when the narration of the events concerning Bani Israil reached the stage where Allah’s favours on them are being mentioned, the need has arisen to make it clear as to who are the people who ‘are deserving of these favours today. Accordingly, the people are invited to have faith in the Unlettered Prophet, Muhammad (Peace be upon him), and to follow him.

234. The explanation of the word ‘Ummi’ occurring in the text has been given in Note No.29, Surah Aal-i-Imran. Here it is presented as a distinguishing quality of the Last prophet, because being unlettered is ordinarily not a praiseworthy quality, but this attribute in the case of the Last Prophet has become distinctly praiseworthy as it reflects his miraculous greatness. Inspite of being unlettered, the teachings imparted by him has astounded the most highly-learned men of the world; ulema, thinkers, intellectuals, all are deriving benefit from his teachings. In other words, his being unlettered has become a proof of his being a prophet, and it is such a proof that the world is unable to refute it.
His being unlettered was a great argument for Bani Israil because whereas Allah had favoured one branch of prophet Ibrahim’s race (Bani Israil) with the Divine Scriptures and with prophets, he had neither revealed any Divine Book for the other branch, Bani Ismail (Arabs) nor had he sent down any prophets among them. He had merely made a promise that for this branch of the descendents of Ibrahim that is unaware of the Divine Book and whose only source of guidance is teachings left by prophets Ibrahim and Ismail, He would send down a prophet who, despite being unlettered, would have a Divine Book. Accordingly, it is mentioned in the Torah:
“I will raise up for them a prophet like you from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him. And whoever will not give heed to my words which he shall speak in my name, I myself will require it of him.” (Deut. 18 : 18, 19)
No prophet from Bani Israil satisfies this qualification, because here it is mentioned that the prophet would be from among the brethren of Bani Israil and not from Bani Israil themselves. Then if Prophet Muhammad (Peace be upon him) does not satisfy this condition, who else does? The second point is that prophet Moosa had come with a Shariah, and prophet Muhammad has also his Shariah, while other prophets of Bani Israil followed the Shariah of prophet Moosa. Therefore, in the prophecy of the Torah, the prophet who is promised to be sent. down and who qualifies the conditions mentioned in it is only the Arabian prophet, Muhammad (peace be upon him).

235. The reference about the prophecy of the coming of prophet Muhammad (Sallal Lahu Alaihi Wa Sallam) has been quoted above. As for the prophecies in the Injeel (Bible) about his
prophethood, some of the references are quoted as follows:
“Jesus said to them, ‘Have you never read in the scriptures:
“The very stone which the builders rejected has become the head of the corner; this was the Lord’s doing, and it is marvellous in our eyes”? Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it.
And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” (Matt. 21 : 42 to 44)
Every word of this prophecy fits prophet Muhammad (peace be upon him) because he is the Stone (head) of the corner, that is, the last prophet. God’s kingdom that is the spiritual leadership of the world has been taken away from the Bani Israil and has been handed over to the Muslim Ummah. Any one who clashed with the last prophet was crushed to pieces, and the one whom he attacked was totally destroyed.
In the Injeel of John it is stated that when the Jews asked Yahya, whether he was the Masih (Messiah), he replied in the negative. When they asked him whether he was Eliah (Elias), he said; “No”. They asked: “Art thou that prophet? And he answered: No.” (John 1: 21 King James Version)
From this it becomes quite clear that for the people of faith the personality of prophet Muhammad (Peace be upon him) was recognised as ‘that prophet,’ and when after the Christ no other prophet, except prophet Muhammad (Peace be upon him) appeared, then who else’can be’that prophet,’ save the Last prophet from Arabia.
At another place this quotation of prophet Eesa is recorded:
“Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.” (John. 14: 30.King James Version)
At another place it is stated: “But when the Counsellor comes...he will bear witness to me. (John 15 : 26)
And it is the holy and blissful personality of the Last prophet who has most convincingly borne witness to the prophethood of the Christ, brought into prominence his personality and focused the attention of the world on his true teachings.
At one more place it is mentioned:
“When the Spirit of truth comes, he will guide you into all truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come”. (John. 16:13)
And at one place it has been clearly stated that he will be with them till the last. day, that is, his Shariah will be in force till the end of the world: “and he will give you another Counsellor, to be with you for ever.” (John. 14:16)

236. That is: The things which were forbidden to the Jews on account of their transgression were made lawful to them after the coming “of the Last prophet: Since this prophet was sent down with the everlasting Shariah, it has only those restrictions which are in keeping with the nature, that is only filthy things have been made haram (forbidden).

237. By burdens, etc., are meant those religiolegal hairsplitting of the learned men or jurists of the Jews which had made their Shariah a burden for them. How burdensome it was can be understood by a study of the Torah. And by shackles or fetters are meant those innovations and superstitions which had bound them tight.

238. That is: Quran.
Say: “O Mankind ! Verily, I am the messenger of Allah to you all, (Allah) to whom the kingdoms of heavens and earth belong. There is no god but He. It is He who gives life and who gives death. Therefore, believe in Allah and His messenger, the Unlettered Prophet, who believes in Allah and His words, and follow him so that you may be rightly guided.” (Al-Quran)

158. Say: “O Mankind! Verily, I am the messenger239 of Allah to you all, (Allah) to whom the kingdoms of heavens and earth belong. There is no god but He. It is He who gives life and who gives death. Therefore, believe in Allah and His messenger, the Unlettered Prophet, who believes in Allah and His words, and follow him so that you may be rightly guided.”

159. And among the people of Moosa240 there was a section guiding with the truth and judging therewith.241

160. And we divided them into twelve tribes, as communities.242 And we revealed to Moosa when his people asked him for water; “Strike the rock with your staff.” So there gushed forth from there twelve springs, and each tribe knew their drinking place.243 And we caused the clouds to draw their shadows over them, and sent down for them manna and salwa244 (saying): “Eat of the clean things we have given you.” (But) they did us no wrong (by being ungrateful), they only wronged themselves.

161. And when It was said to them: “Dwell in this township 245 and eat from wherever you please and say’Hittatun’246 -(forgiveness), and enter the gate prostrating yourselves,247 we will forgive you your sins and will increase the rewards of the right doers.”

162. But those who were wrong-doers among them changed the word that was said to them for another saying248. Finally, we sent down upon them scourge from heaven for their wrongdoing.

239. That is: Whether it is Bani Israil or Bani Ismail, Arabs or Non-Arabs, irrespective of race, colour, country, nation and religion, to all mankind, he has been sent as Allah’s Messenger. In view of this reality, the Last prophet of Arabia is as much a Messenger for the people of India as he is for the people of Arabia.

240. The subject matter reverts to Bani Israil again.

241. The idea is to clarify that the crimes of Bani Israil and their follies which have been mentioned here are definitely their national crimes and follies, but that does not mean that there was no section or group of truth loving people among them at all. In fact, there was a group of truth loving people among them, although it was small in number. This section of the Jews has been fulfilling the demands of truth and justice, has been giving guidance to the people and has been dispensing justice according to their Shariah.

242. Prophet Moosa had organised the Jewish community in the Sinai Desert and had appointed twelve chieftains over the twelve tribes, as is mentioned in Surah Maidah, Verse No. 12. For explanation, Note No.61, Surah Maidah may be referred to. In the Bible also its details have been mentioned in Numbers, Chapter I.

243. Its explanation has been given in Note No.81, Surah Baqarah.

244. Its explanation has been given in Note No.76, Surah Baqarah.

245. For explanation, please refer to Note No 77, Surah Baqarah.

246. For explanation, please refer to Note No. 79, Surah Baqarah.

247. For explanation, please refer to Note No 78, Surah Baqarah.

248. That is: when entering the city as victors, instead of uttering words of praying forgiveness from the Lord, they were haughty and used words of ridicule and scorn.

163. And ask them about the township situated by the sea,249 (where) they used to break the Sabbath250: when on the Sabbath Day their fish appeared before them floating on the water, and when there was no Sabbath, they did not appear. Thus we were putting them to test because they were transgressors,251

164. And when a group among them said “(to the admonishers): “Why do you exhort to a people whom Allah is to destroy or is to punish with a severe punishment?” They replied: “To plead before your Lord and so that they may refrain from sins.”252

165. Then when they forgot the admonition that was given to them, we rescued those who forbade evil, and seized the wrongdoers with dreadful punishment because they were disobedient253.

166. So when they persisted in unabashedly doing what they were forbidden to do, We said (to them); “Be you apes, abjected and dishonoured.”254

167. And (recall) when your Lord proclaimed that He will set over them, till the Day of Resurrection, those who would subject them to cruel suffering255. Verily, your Lord is Swift in Retribution, and verily He is Oft-Forgiving, Most Merciful.

168. And we divided them in the earth as (separate) Communities256. Some among them were righteous and others among them were not; and we tested them with prosperity and adversity so that they might return (to right path).

249. The township referred to here is, according to a group of commentators, Ailah city, situated on the banks of the Gulf of Aqba. Here a section of Bani Israil had their habitation. Its modern name is Aqba. The event mentioned here occurred after the passing away of Prophet Moosa.

250. Sabbath, that is Saturday, was made sacred for the Bani Israil. They were forbidden from doing any work on that day, including any kind of hunting. As if this day was reserved for worship. Very severe commands were given to the Jews for observing Sabbath. In the Torah, it is stated:
“And the LORD said to Moses, ‘Say to the people of Israel, you shall keep my sabbaths, --- --------- you shall keep the sabbath, because it is holy for you; every one who profanes it shall be put to death; whoever does any work on it, that soul shall be cut off from among his people.” (Exodus 31: 12 to 14)

251. When a section of the people is inclined to commit a particular sin, Allah provides it opportunities for doing so, in order that their insincerity may be manifested and their guilty mentality may come out in the open. It is the demand of that wisdom which requires man to pass through tests and trials designed by God.
When the inclination to break the sanctity of the Sabbath increased among the section of the people living near the sea, Allah subjected them to severe test so much so that on the Sabbath only the fishes appeared before them on the surface of the water, and on other days they did not appear at all. Those whose. only concern was to earn by any means, they hunted for the fish on the Sabbath, without caring whether they were breaking a rule of Shariah. In this way, the Sabbath was dishonoured and broken collectively.

252. Although the population was bent on indulging in transgression, there was a group among them that had the fear of God in their hearts and that avoided breaking the Sabbath. Among the righteous people were also men who were of the opinion that it was useless to preach and admonish the Sabbath breakers, because they had lost all hopes about them because of their unabashed persistence in sinning, However, among the righteous there were quite a few who were alive to their responsibilities, and these people continued to preach, admonish and warn them till the last.

253. This verse clarifies that the punishment overtook only those who were disobedient, and the people who forbade them from committing evil were not struck by the punishment. As for those people who considered it useless to preach and admonish the transgressors, whether they were spared from being punished: there is a difference of opinion among the commentators. But because of the arguments mentioned below, we feel that they were among those who escaped the punishment:
(1) They had said that it was useless to preach to those whom Allah was about to destroy or to punish severely; it shows that they were persons who feared God. Then how can the fate of the people who feared God be like the people who were transgressors?
(2) What they had said does not mean that they had not raised their voice against evil or that they did not want the evil to be stopped, but actually the butt of their words were the ‘evil– doers. Their pessimism shows that attempts to prevent the evil-doers from further committing sins were made but they had proved futile, and therefore, they felt that further attempts were of no use. But those who were more duty–conscious, persisted in their work of admonition and preaching till the last. From this the difference between the ranks of the two became clear, but how can it be said that those who were pessimists were totally unmindful of their responsibilities, and they had not expressed their disapproval of evil?
(3) The expression of disappointment by them itself shows that they despised evil severely, and those severely despise evil cannot be counted among the tolerators of evil. Whatever they said to the preachers was an expression of their dislike against evil, therefore, it is not proper to consider them as mere onlookers of the evil acts.
(4) Quran says that only those persons were subjected to punishment who were evil– doers. Those who expressed disappointment or the pessimists were neither wicked nor evil– doers, but they were righteous as is clear from the words uttered by them. Besides, if they would have been evil-doers. the preachers whom they advised not to admonish the evil–doers would have preached and admonished them first. But the admonishers did not admonish them, but told them that they were admonishing them so that they might be able to fulfil their own responsibilities before Allah and that the evil– doers might refrain from further sinning. Since those who expressed disappointment were neither wicked nor evil- doers, then how can they be considered liable to receive that punishment which was reserved for the wicked and the evildoers.
(5) Ibn Jarir Tabri has quoted a narrative from Ikramah that Ibn Abbas was uncertain about the correct interpretation of this verse, and that he shed tears for the possibility of punishment being meted out to those who had expressed disappointment at the reform of the wrong–doers referred to in this verse. On this occasion Ikramah, who was his disciple, proffered the argument that these people who had said that Allah is about to destroy them and is about to subject them to punishment clearly showed that they despised evil and were among those who forbade evil. This argument satisfied and pleased Ibn Abbas and he gave a suit of clothing to Ikramah as a present.

254. The first punishment might have been a disease in an epidemic form, and when even this punishment did not make them change their ways, their faces were subsequently disfigured and they were converted into apes.
As regards. the point as to how man can be converted into an ape, the simple explanation is that the God who creates man from dust why can He not convert him into an ape? If such an event does not take place generally, it does not mean that such an event did not or cannot take place at any time. The main thing is Allah’s will and His power, He has imprinted this lesson of punishment on the pages of human history so that the coming generations may remember it.
It may be noted that this event does not provide any kind of support to the theory of transmigration of soul, because according to this theory not only a man’s body is changed but his soul is also transferred, while in this event those who were converted into apes had not suffered any change of souls, and it is supported by this argument, as stated by Quran, that they were disgraced and dishonoured. It is obvious that the pangs of disgrace and dishonour can be felt only when the being has a human soul in his body. Had their souls been changed in those of the ape’s, how could they feel the pain of this disgrace that they were first humans and subsequently converted into apes. It is human soul alone that feels the pain of disgrace, the apes are unable to do so. The second point is that on Doomsday they will also be raised from their graves as other human beings will be raised, and they will also have to appear before God and answer for their acts, on the other hand the theory of transmigration of souls negates man’s resurrection, his appearance before God and the final reward or punishment for good or bad acts.

255. That is: Allah had informed Bani Israil that if they would assume the role of a covenantbreaking and transgressor people, as a nation, then their power and grandeur would turn to dust, and Allah would be raising against them nations who would be subjecting them to cruel torments and humiliation. Accordingly, the history of the last two thousand years is a witness that the Jews had been at the receiving end of immense suffering from the hands of one people or the other. As for the present state of Israel, it is the forerunner of a great destruction. At the time of the revelation of Quran, there were tribal jewish states around Madina, and their subsequent fate is known to all.

256. That is: The unity of Bani Israil was shattered to pieces. The unity and consolidation they enjoyed till the time of prophet Sulaiman (King Solomon) in palestine had gone and the fall of Jerusalem had dispersed them so badly that their centrality was destroyed, and they were compelled to take refuge in different parts of the world. Their colonies in Khyber. Madina and Yemen, etc., were the outcome of their dispersal.

169. Then after them succeeded (an unworthy generation) who inherited the Book, who grasp the goods of this low life and say: “We will be forgiven.” “And if there came to them similar worldly goods they take it,257 was not the Covenant of the, Book taken from them that they would not ascribe to Allah anything but the Truth258? And they have studied what is therein259: And the abode of the Hereafter is better for those who fear Allah260. Do not you understand261?

170. And those who hold fast to Divine Book and establish salat (prayers), – surely, we shall not waste the rewards of the reformers262.

171. And (Recall) when we had lifted the mountain over them as if it was a canopy, and they supposed that it was about to fall upon them.263 (we had then commanded): “Hold fast to that which we are giving you and bear in mind what it contains so that you may be pious.”

172. And when your Lord took a covenant from the descendants brought forth from the loins of Adam’s children, and made them testify against themselves264, and had asked them: “Am I not your Lord?” They had said: “Yes, surely, we bear witness265”. (This testimony was taken) lest you should say on the Day of Resurrection: “we were unaware of that”.

173. Or lest you should say: “Our forefathers before us had ascribed partners to God, but we are their descendants; will you then destroy us for what the followers of falsehood did266?”

257. Refers to the moral corruption of the Jews that they felt no hesitation in crossing the limits of religion and Shariah for meagre profits of the lowly world, there remained no distinction for them between halal and haram. They became so much greedy of collecting the worldly wealth that they did not let any opportunity to pass by them without grasping it at whatever moral cost. whenever they felt that they were doing something undesirable or whenever any person brought it to their notice, they used to satisfy themselves by saying that they were sure to be forgiven by God because they belonged to a superior race or nation or that they had faith in particular honoured devotees of God and they would be forgiven through their intercession. Thereafter if they get a chance to pollute themselves by committing another forbidden act, they do it unhesitatingly. In this way their professional and social life, in fact whole life has become totally unrelated to religion.
It is a great pity that today Muslims also resemble them, and they have been emboldened, ‘from the presumption of their receiving salvation and forgiveness through the intercession of some saint, to commit sins openly and unabashedly.

258. These are their invented and imaginary thoughts. They have no relation to the Divine Scriptures. To add anything by oneself or to invent anything in religion is to ascribe falsehood to Allah, and it amounts to breaking the Covenant which was taken from them:
“You shall not take the name of the LORD your God in vain; for the LORD will not hold him guiltless who takes his name in vain .” (Exodus 20:7)
“Everything that I command you, you shall be careful to do; you shall not add to it or take from it .” (Duet. 12:32)

259. That is: when they have studied properly the teachings and commands in the Divine Book, why do they not act on them, and is the Divine Book merely for recitation and committing to memory? This was the condition of the Jews. But today the condition of Muslims is not different. They consider mere recitation, reading and committing to memory the verses of the Quran as acts of virtue, and remain miles away from acting on them.

260. Those who do not go after the world, but make the Hereafter their goal, do not cross the limits of the Shariah in deriving benefits from the world, and lead the life of righteousness.

261. It shows that the Divine Book is for understanding and acting on its teachings and not for merely reading without understanding.

262. Refers to that group of the people of the Book who was following sincerely the Divine Book without being influenced by the general corruption around them, and was trying to reform the people. when the message of Quran came before them. they accepted it willingly.

263. This has been explained in Note No.88 of Surah Baqarah. This event is described in the Bible as follows:
“And Mount Sinai was wrapped in smoke. because the LORD descended upon it in fire; and the smoke of it went up like the smoke of a kiln. and the whole mountain quaked greatly”. (Exodus 19: 18)
But Quran very clearly states that the mountain was lifted over them. However, if the peak of the mountain was suspended over them with the earthquake, there is nothing strange in it. since Allah is the Master and Lord of the world of cause and effect. If and when His wisdom wills an event to happen. it just happens. however extraordinary it may be. and which event goes to prove that there is definitely someone ruling over the entire universe which is not running by itself. He can effect changes in its system whenever He likes. As Bani lsrail was not a developed nation intellectually, tangible signs of Allah’s power ‘and greatness were made manifest for their guidance.

264. This event had taken place after the birth of Prophet Adam and before the appearance of his descendants. Allah had gathered the souls of all the humans that were to be born till the Day of Resurrection at one place and had granted them consciousness. and had taken a covenant from them which has been mentioned in this verse. This was the gathering of the human souls that had taken place in the world of the Unseen. Therefore, we can neither understand its nature nor do we have any means of knowing its details. Therefore, the safe stand is to be satisfied with whatever Quran has stated.
As for the doubts and disbeliefs of the rejectors of faith, there is nothing impossible or preternatural in this event. On the contrary, in view of the modern discoveries of science it strengthens our belief that such an event must have taken place. In connection with the birth of human beings the science of Biology has disclosed that there are crores of spermatozoa in the semen discharged at one time by the male partner during the intercourse, that is, a few drops have the ability of giving birth to such a large number of humans. Then in every cell of the sperm, there are 23 pairs of chromosomes., which possess the hereditary characteristics of the father, which means that hereditary characteristics of the father are transferred to the child through these bodies. If it is ‘possible to cram such a big world of humans in one drop of semen, then why is it impossible to instill the entire quantity of the life-germs in a single man, the father of the human race? And why should it not be possible to have blessed them with the faculty of consciousness at some time’? What is unnatural in this that the Creator of these living cells might have brought them forth from the body of Adam, might have given them consciousness and then returned them to Adam’s body, so that from this store the human race, with its basic characteristics, may continue to come into the world?
It should be noted that in the text the words denoting Adam’s loins’ and Adam’s descendants have not been used, The words used in the verse denote loins of Adam’s children and their descendants, because the image of a generation after generation, may be presented. Since the covenant was taken from the entire race of mankind, the words from Adam’s children or the human race appear to be appropriate.
The event when the names of distinguished personalities from amongst his descendants were taught to Adam might have taken place at this time. (See Surah Baqarah Note No.44). However, Allah only knows the secrets of His own words.

265. This was the covenant of Allah’s Lordship which was taken from human souls before bestowing on them physical existence, so that the points might be fixed in their consciousness that they had not been born by themselves, that they are not independent and free in their own rights, and that there is one Creator of theirs, their Lord, Master and Ruler, and that is Allah. The admission of this reality essentially meant that they had accepted this position that they are Allah’s slaves, only His worshippers and obedient to Him alone.
Now man cannot deny having agreed to this covenant are concerned, like place of occurrence, it was taken and where it was taken. The fact is that since the purpose is to test man in this worldly life, therefore, so far as the external aspects of this covenant are concerned, like place of occurance, they have been removed from his memory or consciousness. If that memory would have been allowed to remain, then the very purpose of the test would have been defeated. But its internal aspect has been instilled in man’s nature, therefore. every man recognises his Creator by nature. His consciousness, his inner self bears witness to Allah’s being one and the only God, and his conscience prevents him from disobeying Him and admonishes him. In short, it is a covenant of nature which is inscribed on the tablet of the heart. Therefore, it is not correct to say that man is unaware of this covenant. Can anybody say who taught him speech when he was a child? It is obvious that nobody remembers this, but he cannot deny the fact that his parents, or relatives, or those who nursed him, someone from amongst these must have taught him the names of things primarily, to speak words one by one, and after all this he became able to speak. All these details are removed from his memory, but the very fact that he speaks is the proof of the fact that in his childhood someone has taught him to speak. Then, is not the voice of nature, however low it may be, about man’s Creator and Lord, a proof of the fact that the first lesson of the recognition of his Lord was taught to him before his coming into the world.
This reality has been expressed by the prophet (Peace be upon him) in the following hadith: “Every child is born on nature (i.e. monotheism). then his parents make him a Jew, or a Christian or a polytheist”. (Muslim-Kitabul Qadr)
And this very lesson is reminded (repeated) by the prophets (peace be upon them), and that is why their teachings are termed. as ‘Tazkeer’, that is, reminding.

266. This verse makes it clear that in the matter of monotheism (tawheed) every individual member of mankind is responsible for himself, and on the Day of Resurrection he will have to answer for his attitude and belief in this connection, whether the detailed message of the prophets might have reached him or not. The covenant of nature in itself is a proof of receipt of the message, and to the extent of the fundamental belief of monotheism no opportunity has been left to anyone to proffer the excuse that he was unaware of it and therefore he had taken the path or unbelief or that he followed the polytheistic practices because he received his polytheistic religion as an inheritance from his forefathers and he had not decided on his own to follow it.

174. Thus do We explain Our signs in detail,267 so that they may return (from the wrong path).

175. Recite to them the tale of the person whom we gave Our revelations; but he turned away from them, then Satan pursued him and he became one of those who are led astray.268

176. And had we willed, we would have exalted269 him through the revelations, but he inclined towards the earth270 and followed his desires. Therefore, his likeness is that of a dog, if you scold it, it lolls out its tongue, or if you leave it alone271 it lolls out its tongue. This is the example of those who belie our revelations. So narrate these chronicles272 so that they may reflect273.

177. Evil is the example of those who belied our revelations, and they wronged only themselves.

178. He, whom Allah guides, is on the right path; and he, who is led astray by Him, – such are indeed losers.

179. And we have created many jinns and human beings for Hell274. They have hearts but therewith they understand not, they have eyes but there with they see not275, and they have ears but there with they hear not. They are like cattle, nay, they are more misguided276. These are the people who are neglectful277.

180. For Allah are the excellent names278. So invoke Him by those names279. And leave alone those who pervert them280. They will soon be requited for what they do.

267. Means that this covenant of nature is the sign of tawheed, which is in man’s soul and Quran has explained it in details like other signs of God.

268. Does not denote any definite persons, but it is applicable to any person who fits the picture. However, it particularly refers to those learned men of Bani Israil whose chronicle has been narrated in the above lines.
‘Gave Our revelations’ means gave them the knowledge of the Divine Book. But these learned men also fell a prey to the machinations of the Devil.

269. Allah’s revelations do surely exalt men of faith, provided they act on them. About the Quran, the prophet (peace be upon him) has said:
“Allah will exalt, by means of this Book, a number of nations, and will reduce them to the low depths by it.”
(Muslim-Kitab Fazailul Quran)

270. That is: He turned towards low moral acts and conduct, and it is not the way of Allah that He would lift a man to exaltation by force if he himself is inclined towards lowness.

271. Dog is a very greedy animal. It is always sniffing the road so that it may find a piece of bone. It always lolls it tongue whether you chase it away or leave it alone. In the same manner, people who run away from the restrictions of Allah’s revelations for the sake of worldly benefits are the dogs of the world. Their greed for the world never ends. They are always found panting and lolling their tongues. You may admonish them or rebuke them for their greed for the world, they are not influenced by it.

272. Means those chronicles of the nations which have been narrated in this Surah. The directions is to recite and let the people know these chronicles with a view to their reform and conveying Allah’s messages to them. But today the conditions of Muslims is such that they do not care to arrange for these Quranic chronicles being recited and their message conveyed to people. However, the professional preachers of Muslims, narrate fictitious stories to entertain their audiences who enjoy them immensely. Some one. should point out to these learned preachers as to what they are supposed to do and what they are actually doing?

273. That is: Those who reflect on these chronicles also take moral lessons from them. It would be beneficial to recite such chronicles to these people.
The tales of Quran are not for story-telling purposes but for reflection and moral lessons, and this benefit can be derived only if Quran is read with understanding Reading it without understanding would not give this benefit.

274. It does not mean that many jinns and many humans were not granted by Allah the faculty or the capability of understanding and thinking and that they were not free to choose for themselves the paths of guidance or straying according to their sweet will. and that they were compelled to follow the path of rejection and misguidance and were destined to be sent to Hell. But it means that when they lost their faculty and capability of understanding and thinking and opted to follow the path of straying, then eventually they had to go to Hell for receiving the eternal punishment. In this way their purpose of creation had become burning in Hell. It is like a teacher uttering similar words to his pupil who has proved to be a failure. on account of his negligence that he taught him to become a failure. It is obvious that the meaning of what the teacher said is not at all this that he taught him so that he might fail. but it is an expression of the teacher’s anger and disgust against the taught. What he actually means is that he failed because he did not study and could not. therefore, derive the benefit of his teaching. what has been stated in this verse is in view of the result that accrues. and not to connote that they were forced to go to Hell unjustifiably.

275. Heart here means minds. In Arabic the word:
‘Qalb’ (Heart) is used to denote ‘Aql’ (Mind). (Vide Lisanul Arab. Vol. 1. page 687).

276. So far as the physical eyes. ears and hearts are concerned. both the animals and humans have them. but the same faculty of sight. hearing and understanding as granted to humans is not possessed by the animals. This is a great distinguishing feature between the two and because of this man is superior to animals. But those humans who do not use these faculties, bring themselves to the level of the animals, nay– -even to a lower level, because to the animals these higher faculties have not been granted. The humans who possess these faculties and yet do not use them correctly and throw themselves to a level lower than that of the animals. are worse than the animals.

277. They do not know who has sent them to this world, why have they been sent and where are they to go. How astonishing is this neglect of the great thinkers of the world about their own existence and the purpose of their life:

278. That is: There are such beautiful and excellent names” according to their sound and meaning, for Allah as reflect on His Being Pure, and Perfect and point to His Greatness. In Quran the word ‘Allah’ is used as a name of the Being and the words “Ar-Rahman,” “Ar -Rahim-,” “Al-Khaliq,” “Al-Malik,” “Ar-Razzaq,” “Al- Aziz”- “Al-Alim,” etc., have been used as the names of His attributes, These words possess the beauty of the meanings to perfection.

279. In other words, do not invoke or call him by names which would express any kind of defect in His Being or attributes, or which may be disrespectful. In Arabic the Quranic names of Allah are sufficient for invoking or remembering Him. As for other languages, the directive principle mentioned in this verse must be kept in mind. It is very necessary to be extra cautious in this respect, or else there is a great danger of straying into the paths of polytheism.

280. There can be various forms of being perverse in calling names of Allah.
One form would be to suggest such names for Allah which may express some aspect of defect in His Being or attributes. To call Him by names which are meant for His creatures can be counted among such names, e.g. Father.
Another form is to consider separate attributes of God as separate gods and goddess and to name them as such. The polytheists of India are misguided in this case and they presume every attribute of God as a separate god and goddess, for example they presume the attribute of knowledge of God as a goddess itself and have named it Saraswati, the goddess of knowledge:
“and the one in whom such knowledge is sustained is Sarasvati” - Rigveda Samhita Vol. I P. 170).
Similarly they have invented a dev for the attribute of the overlordship of Allah and gave him the name of Vishnu, and to the attribute of Allah of giving punishment, they invented another god and gave him the name of Shiva. Besides, they have divided the attribute of Allah of being the Sustainer of the world into different gods, and one of them is the goddess of wealth, whom they have named as Lakshmi. The third form is: to admit the oneness of God but to interpret it philosophically in such a way that the possibility of inventing more gods may present itself, e.g. three gods in one (trinity) or the argument of the polytheist philosophers that although Hindus apparently worship many gods, but actually they worship only one God:
“The Hindu, it is true, bows his head before many, a form of the Deity on that account, however, he is not to be dubbed polytheist, what the Hindu adores is the one God in the many gods”. (Outlines of Hinduism -T.M.P. Mahadevan p.24).
To indulge into philosophical discussion about the Being and attributes of Allah is useless. The correct way of achieving recognition of Allah is that which has been taught by Quran. i.e. avoiding the aimless philosophical discussion and to accept in a simple way the attributes of Allah. These are clearly stated in the holy Quran. Quran has also directed that in the matter of Allah’s names we should not enter into disputation with those who have adopted the path of perversion. In other words. it is not necessary to dispute with those who have started the philosophical discussion, because it opens up the gates of misguidance.
And as for those who belie our revelations, we are gradually leading them to ruin, in a way they do not know. I am giving them respite, for indeed My stratagem is firm. Has it not occurred to them that their companion is not a madman? He is but an open warner. (Al-Quran)

181. Among those whom we created is a group that gives true guidance and dispenses justice therewith281.

182. And as for those who belie our revelations, we are gradually leading them to ruin, in a way they do not know282.

183. I am giving them respite, for indeed My stratagem is firm.

184. Has it not occurred to them that their companion is not a madman283? He is but an open warner.

185. Have they not reflected on the Kingdom of the heavens and the earth and all the things that Allah created and that their hour might, be drawing near284? Then in what other word, after this, will they believe285?

186. Whom Allah leads astray, none can guide. He leaves them to wander in their contumacy.

187. They ask you about the Hour (of Doom), when it is to come. Say: “Its knowledge, is with my Lord only. None but He will manifest it at its proper time. It is heavy in the heavens and the earth286. It will come to you all of a sudden287”. They inquire of you as though you have knowledge of it 288 Say: “Its knowledge is with Allah only, but most men do not know289”.

188. Say: “I have no power over benefit or harm to myself 290, except by the will of Allah. Had I knowledge of the unseen, I should have abundance of wealth, and adversity would not touch me291. I am merely a warner and a bearer of good tidings to the people who believe”.

281. That is: Among the creatures of Allah, all are not interested in leading the people astray: “there are some who lead the people to the right path, with truth, and fulfil the demands of justice and truth.

282. They are under the impression that all is well and safe for them, as they are having a good time. But Allah is pushing them towards their doom, eternal punishment.

283. For explanation. please refer to Note No. 25, Surah Takveer.

284. That is, the hour of death.

285. If after these clear arguments and perfect warnings, they do not believe in Quran, then what teaching can be more reasonable and a more effective warner in which they would believe?

286. As a woman in the family way is burdened, and it is not known when she will be relieved, in the same way the heavens and the earth are burdened with the burden of the Doomsday and it is not certain when the child of the Doomsday will be born from their womb.
It shows that the Doomsday is not to be caused from any external source but will manifest from within the limits of the universe. Its lava is boiling within its own interior, and soon it will burst and will appear as a sudden, unannounced catastrophe. The earth has become red with the blood of the oppressed and the sky is filled with their sighs. The struggle of the right and falsehood that is going on for thousands of years is crying for justice. This call for justice can be heard by everyone whose ears are tuned to the voice of justice and truth. He can hear this rising from the earth that the Ruler of the Universe is about to spread His Throne of Justice on the earth and he can also hear this message being broadcast from the skies that the Scales of Justice are about to be established.

287. The signs indicating the coming of the Day of Resurrection are manifesting themselves every now and then, but the actual day of its occurrence is not known to anyone except Allah. It will occur suddenly, when man will be unaware. In hadith, its picture has been drawn in this way:
“The Doomsday will occur in such a way that two persons would be busy in trading for which they would have spread cloth between them, and this matter would not have been completed between them and they would not have gathered the cloth that the Doomsday would occur, A person would be returning with the milk of his she camel, and he would not have finished drinking it that the Doomsday would occur. A man would be repairing his water tank and he would not even have finished to fill its water that the Doomsday would occur. And the condition of a man would be that he would be putting a morsel of food in his mouth, and before he is able to ‘finish eating, the Doomsday would occur”. ( Bukhari- Kitabur- Riqaq )

288. This verse clarifies that even the Last Prophet does not know the exact time when the Doomsday will occur. In his sayings that have come to us, what he has’ stated are signs of the coming of the Day of the Resurrection and not the time when it would actually occur.

289. That is: The exact time of the Doomsday is one of those things the knowledge of which is with Allah only, and Allah in His wisdom has not allowed it to be known anybody else. As people do not understand this point, they go on asking the exact time of the occurrence of the Doomsday.

290. when the prophet himself has no power to derive any benefit or avert any harm coming to him, how can he, then, provide benefits to or harm others. And when a prophet cannot do this then how a saint can do it. Therefore, to invoke a’saint or a prophet for coming to our aid in the time of need is a senseless act. Invoking them for help not only would not be of help in the times of needs but also would entail the commitment of a sinful act of polytheism.

291. It is a fact that the prophet had suffered personal losses at various times. Had he possessed the knowledge of the Unseen, he would have known that certain things or acts would harm him and he would have tried to avert them. But since he did not do so proves the fact that he had no knowledge of the Unseen. However, so far as the duties of the prophethood were concerned, Allah had imparted to him that much knowledge of the Unseen as was not known by the general people. To foretell the exact time of the Doomsday is not among the duties of the prophethood, therefore, He did not impart its knowledge to him.

189. It is He who created you from a single person and from that person created his mate292, so that he might find comfort in her. Then when he covers her293, she conceives a light burden which she carries (with ease); but when it grows heavy, both pray to Allah, their Lord: “If you would give us a goodly child, we would be thankful”.

190. But when He gives them a goodly child, they join others as His partners in this grant of His294. Exalted is He, above all that they associate with Him.

191. Do they associate with Allah those who did not create a thing but are themselves created.

192. And cannot give them help, nor can they help themselves?

193. And if you call them for guidance they will not accept your call.295 It is the same whether you call them or keep silent.

194. Those whom you invoke besides Allah are slaves like yourselves296. Call them and let them answer you297, if what you say be true.

195. Have they feet to walk with? Have they hands to hold with? Have they eyes to see with? Have they ears to hear with298? Say: “Call your so-called partners of Allah, then scheme against me and give me no respite299.

196. “Verily, my protector is Allah, who has sent down this Book, and He protects the righteous.

197. “And those whom you invoke besides Allah can neither help you nor can they help themselves.”

292. Its explanation has been given in Note. No.3 Surah An-Nisa.
The birth or creation of Hawwa (Eve) from Adam does not need any interpretation. According to the discoveries of the Biological science, there are certain animals which are single-celled, and they automatically divide themselves into parts or two cells: e.g. Amoeba. What is then astonishing if in the beginning from one single being his mate, Hawwa, was created?

293. After mentioning the first couple, the common couples of the humans (man and woman) are now being mentioned.

294. That is: When Allah gives them a good child. instead of thanking Him for His favours, they consider it as the favour of some god or goddess and offer them gifts and presents; some proceed to some temples and some others to some dargahs, then the child is given a name, smacking of polytheism. The idolaters of Makkah used to name their children, among others, Abdul-Uzza (slave of Uzza goddess), Abdush-Shams (slave of the sun); the polytheists of India name their children as Ramdas (slave of Ram) or Gokuldas (slave of Gokul), and the ‘bidati’, misguided Muslims name their children Abdur-Rasool (slave of the prophet), Husain Bakhsh (Gift of Husain), Ghulam Ghaus (slave of Abdul Qadir Jilani) etc.

295. What guidance can these idols give you? If you invoke them for guidance, you would not get any reply from them. To call them or not to call them for this purpose is the same. When they cannot give you any guidance, and when they cannot tell you which way success lies and which way failure, then how can they be god? Can god be such as not to have the capability of giving guidance and is merely a modeller’s clay?

296. The idolaters believe that their idols in reality are the images and symbols of their supposed gods, e.g. of ,the jinns, angels and historical personalities, etc. Therefore, worshipping these idols is worshipping these gods. Quran has taken exception to both these things. When it says, in this verse, that they are slaves like you, it refers to their original and real gods, i.e. jinns, angels and people, etc. It means that whether they be jinns or angels, or people or spirits, all are Allah’s slaves. None has the attributes of godhood. As regards the idols who are supposed to represent them, censure against them comes in the verse that follows.

297. If they are not the slaves of God, but are themselves god, then why do not they answer your calls and invocation, why do they not explain your purpose of life, and why do they not give you guidance in your problems of your life?

298. These are the manifestations of polytheism which the polytheists have made into idols. To bring out its foolishness some questions have been asked here. It means that though the idols have been made in the human form, their hands, feet and eyes. etc., all are only for show. They have neither the ability to walk, nor to hold anything. They can neither see nor can hear. Then how can they be considered gods? But those who are emptyheaded have no hesitation in worshipping them, presuming them to be their providers in times of need, even though they not only do not have any godly attributes, but they do not even have the qualities of man. They also do not hesitate in carving and shaping their own gods. They also do not feel ashamed to drown their own gods into the sea with their own hands.
As for explanation of the idolaters that the idols are merely a means of god-worship, it is against reality, because idolaters do not believe in one god but they believe in numerous deities. Moreover, in practice they consider their idols as a panacea for all their ills and treat them as gods. The way in which the foolishness of the idolaters has been shown in the verse is similar to that which is found in the Zabur (Psalms):
“Their idols are silver and gold, the work of men’s hands. They have mouths, but do not speak: eyes, but do not see. They have ears, but do not hear; noses, but do not smell. They have hands, but do not feel; feet, but do not walk; and they do not make a sound in their throat. Those who make them are like them; so are all who trust in them. O Israel, trust in the LORD! He is their help and their shield”. (Psalms. 115: 4 to 9)

299. This is a challenge to the idolaters in answer to the threats which they used to give to the prophet (Peace be upon him) that in consequence of his opposition to the idols their wrath would visit him. The idolaters have been challenged to call their gods if they had any power to do anything against him and all of them together should take any revengeful action they would like against the prophet, After this challenge, when they could not harm the prophet in any way, and after the conquest of Makkah the fate which the idols met proved the point that the claim of godhood for these idols was false and Allah alone is the true God.

198. If you call them to Guidance, they hear not 300, and you see them looking towards you, but they see not 301.

199. (O Prophet!) Show forgiveness, enjoin what is right, and avoid the ignorant302.

200. And if Satan excites you, seek refuge in Allah 303. Indeed, He hears all, He knows all.

201. When those who fear Allah experience any temptation from Satan, they are at once startled and they see304 (what is right).

202. As for their (Satan’s) brethren, they drag them towards evil path, then they show no laxity305.

203. And (O prophet!) when you do not present a revealed verse (sign) for them, they say: “why did you not select (invent) one?” Say: “I follow only what is revealed to me by my Lord306. These (revelations) are insight from your Lord 307, and a guidance and a mercy for the people who believe308”.

204. And when the Quran is recited, listen to it with attention, and keep silence so that mercy be shown to you309.

205. And remember your Lord in your heart of hearts in humility and with awe, and with the tongue without loudness310, morning and evening. And do not be negligent 311.

206. Verily those who are close to your Lord disdain not to worship Him; They recite His glory and prostrate themselves before Him only312.

300. That is: when these idols are unable to see or to hear, then how can they give guidance to worshippers, and when they cannot give guidance, then how can they be gods?

301. It contains a delicate taunt, that whatever is the condition of the idols the same is the condition of their worshippers. Apparently the idols appear to be looking but in reality they are unable to see. Similarly, the idolaters have the eyes and can see the messenger of truth, but in reality they are unable to see and recognize the truth nor its messenger, because they have lost the light of their eyes.

302. The addressee is the prophet (Peace be upon him) but the guidance is for all the people of faith, through him. The direction is to be forgiving, that is, do not mind the troublesome treatment of the godless people and be magnanimous and forgive them, continue to preach righteousness, but when you come across persons who are emotionally charged and not prepared to listen to arguments, leave them to their condition, because the responsibility of preaching to those who do not listen at all does not lie on you.

303. That is: If the treatment of the opponents is provoking you to some rash action, then seek refuge in Allah, He will keep you away from evil.
By acting on these directions, the hearts of the opponents can be won over, and avenues for propagating the message of Islam can be opened. But today the condition of the Muslims is such that they are easily disturbed by the provocation from the Non-Muslims and try to pay them in the same coins. They are not prepared to be forgiving and holding their peace, with the result that they clash with them and no benefit accrues.

304. That is: The conscience of the people who follow the path of ‘taqwa’ (who fear Allah) is always awake. If perchance any Satanic temptation or evil thought crosses their mind, they immediately feel it as such and they clearly see what is right and what is wrong.

305. As against the righteous people, the condition of the brethren of Satan is such that satans go on increasing their acts of straying. When the satanic temptations cross their minds, instead of being startled they are pleased with the improper suggestion and put it into action. In this way they play into the hands of Satan. For purifying the self and moral training, it is a very important directive that has been given in this verse.

306. If there used to be some gap of a long duration before the next revelation, the idolaters used to taunt the prophet (peace be upon him) as to why he did not select a verse, that is, why he did not himself compose a Quranic verse as he was alleged to be doing. It was a provocative statetment, but the prophet was directed to give a very sober answer; which was that he followed only that revelation which was sent down to him by Allah, In other words: his task was not to compose to invent Quranic verses but to present only the revelations that came down to him from his Lord.

307. The fact of the Quranic verses being insight giving proves that they are the revelations from Allah and not the composition of the prophet’s mind. Quran is an open book, and whoever will study it with an open mind will find that whatever has been stated in it is helpful in awakening man’s conscience, in opening the inner eyes of man and in providing light to the human The Quranic words, which are insight giving. and that too of the most excellent order, how can these words be the words of man! Those who have presented their own words, ascribing them to god, contain contradictory matters, conjectures and philosophical intricacies. Their contents neither provide any light to the intellect or thinking, nor do they give any satisfaction to the heart and mind of man. Then how can it be justified to place Quran on the same level?

308. For the people of faith Quran is a guidance as well as a mercy, that is, it gives them right direction and makes it possible for them to receive Divine mercy and favours.

309. In the above lines it has been mentioned what a magnificent Book the Quran Is. The believers are now being directed to listen to it with attention whenever it is recited. No wonder they might even become sharers of this Divine Mercy. Those who raise objections against the writings in Quran, do so because generally they neither read Quran carefully nor do they listen to it with attention when it is recited before them. If they would read it carefully or listen to it attentively, all their doubts and misgivings about it would be removed and they would also be able to partake the gifts of faith.
The main purpose of the verse is the same which has been stated above, that is to listen attentively to Quran when it is recited that is to give general message to listen to it attentively. But as a corollary to this rule is also derived from it that while during the salat (prayer) the Imam is reciting Quran loudly, the ‘muqtadi’ (those behind the Imam) should listen to it attentively and quietly. As for the question, whether the ‘muqtadi’ should themselves recite Surah Fatiha or not when the Imam is reciting Quran inaudibly, the authentic tradition of the prophet should be referred to. It is wrong to drag Quran in support of one’s own school of Fiqh. The right method is to take whatever clear commands or guidance is available in the Quran about problems of Fiqh without any reservation or improper interpretation, for it is the original source and for details the authentic hadith should be referred to, as the Sunnah is the explanator of the Quran. But when people develop a mentality of blind following, they take support of any hadith for proving their school of Fiqh as correct and try to make Quran subservient to hadith, or else they offer such interpretations of the Quran and hadith that ‘opinion’ or ‘conjecture’ gain an upper hand over the Quran and Sunnah. The followers of the Quran should avoid taking such liberties.
There is a hint in the verse that when the Quran is being recited, Allah’s mercy provides its shade for the gathering. In a hadith the prophet (Peace be upon him) has clarified this hint in these words:
“Those who gather in the houses of Allah (mosques), recite Allah’s Book, read and teach it mutually, Allah’s comfort descends on them, and mercy covers them and the angels gather around them, and Allah speaks about them to those near Him”.

310. Here two forms of remembering Allah have been mentioned, one is remembering Him in one’s heart and the other is remembering with the tongue. Along with it, we are also directed to remember Him in humility and with awe, and when we should remember Him orally that is when we should recite His name or His words, we should do so without loudness, so that we may be within the respectable limits and also avoid pretensions.
It may be noted that ‘Zikr’ (rememberence) is neither the name of the tongue’s exercise nor that of emitting specific kinds of voices of ‘Hu Haq’, nor is it the customary ‘wird-o-wazeefah’, that one may repeat specific words again and again, yet the heart may not be attentive towards Allah, and the person concerned may not be experiencing any humility and awe.
As regards reading the rosary or counting the beads of ‘tasbeeh’, it may be clarified that in Islam there is no system of reading, reciting or counting rosary. This method bad been copied or borrowed from other nations, and it has no relation with the direction of remembering Allah’s name secretly as stated in this verse. In this method of counting the beads of tasbeeh, the act of remembrance is rather less, however the show of remembering Allah is more.
The timings of mornings and evenings are of the changing conditions. During these times man enters from one condition into another. therefore. in these timings especially efforts to remember Him should be made.

311. It shows that if man does not habituate himself to remember Allah, veils of neglect cover his heart. Salat (prayers) is a complete form of Allah’s remembrance, but besides salat, it is necessary and desirable that man should remember Allah in his various states during the day. while standing, sitting, walking and in his business activities so that he may never be without His thought and remembrance.

312. Means those angels that are close to God. whom the ignorant people have made their gods. though they consider themselves as Allah’s slaves and are always engaged in worshipping Him. They sing His praises and prostrate themselves before Him. If you want to be near to Allah, you should also develop in yourselves these angelic qualities. On the recitation of this verse. it is confirmed that the prophet used to prostrate himself, and the wisdom of this practise is that man may be duly influenced by what is stated here, and he should at once prove that he is not proud and that he is bowing his head before Allah.