SURAH AL -MUMINOON (THE BELIEVERS)

NAME: The Surah commenced with the statement that the believers achieved success, so it was named Al-Muminoon.
TIME OF REVELATION : It is a Meccan Surah and from the topics discussed it is surmised that it was revealed during the middle-Meccan period.
CENTRAL THEME: It is to elucidate who are the persons who are successful in the sight of Allah and who are unsuccessful, and by arguments it has been established that the beliefs on which the success is dependent are true, and all the doubts that were being raised in this connection are removed.
ORDER OF THE AYAT: In Ayat Nos. 1 to 11 the people of faith have been given the glad tidings of success, and the qualities which guarantee this success have been enumerated.
In Ayat Nos. 12 to 22 arguments are given in support of Allah being the Lord of the universe, which necessitated the life in the Hereafter and the final reward and punishment.
Verses Nos. 23 to 50 depict the fate of the deniers of the call of the prophets.
In Ayat Nos. 51 to 56 there is a declaration of the reality that the religion of all the prophets was one and the same, but their followers cut it into pieces. Now inspite of their false religiosity, they are under wrong impression, because of their pride based on their affluence that Allah is pleased with them, and for this very reason He is showering wealth and worldly pleasures.
In Ayat Nos. 57 to 61 the good qualities of those who rush towards virtue as against those of the world-worshippers are mentioned.
Ayat Nos. 62 to 67 are a warning to those who are negligent that a day will come when they will be sorry for what they have done.
Ayat Nos. 68 to 92 answer some of the doubts of the deniers. In Ayat Nos. 93 to 98 the Prophet (S.A.W.) is directed to pray to Allah to keep him safe if His punishment is to descend down on the idolaters during his presence.
Ayat Nos. 99 to 117 draw a picture of the deniers at the time of their death and also on the Doomsday, which ends on the note that the infidels are never to succeed.
Ayah No.118is the last ayah in which the Prophet (Sallal Lahu Alaihi Wa Sallam) prays to Allah for their salvation and for Allah’s mercy.

23-SURAH AL-MUMINOON (THE BELIEVERS) Verses (ayaat) 118

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

1. Successful indeed are the believers,1

2. Who are humble in their prayers,2

3. And who shun vain things,3

4. And who are active in paying zakat,4

5. And who guard their private parts5 (modesty),

6. Except from their wives or those female slaves who are in their possession, for then they are not blameworthy.6

7. So whoever desires (something) beyond that such are transgressors.7

8. Those who take care of their trusts8 and pledges,9

9. And who guard their prayers,10

10. These are the inheritors.

11. Who will inherit Paradise.11 There they will abide for ever.

12. And verily We created man from an extract of clay,12

13. Then placed him as a drop (of sperm) in a safe lodging.13

14. Then We made the sperm a clot of blood, and the clot a lump of flesh, then we created the lump of bones,14 then clothed the bones with flesh, and then produced it as another creation.15 So Blessed be Allah, the Best of Creators! 16

1. By success is meant the success in the Hereafter, as is clear from the ayah No.11. And according to Qur’an the real success is the success in the Hereafter, for it will be as a reward and will be everlasting.
For the success the first condition is Faith, then those qualities which have been mentioned further on. It thus becomes clear that success in the Hereafter will be on the basis of merit, and not on the basis of a formal relationship with Islam .

2. ‘Khushu. (humbleness) means to tremble by the thought of the Grandest of All Being, to adopt lowliness and humility before Him. The spirit of salat is that the slave should be in awe of his Master; he should pray to Him in lowly tones; and should express his helplessness and obedience before Him. The guarantee of success is given to only those people of faith who offer prayer with humbleness. In reality humbleness comes from heart:
“Is not the time ripe for the hearts of those who believe to submit to Allah’s reminder.” (Al- Hadeed-16).
And when there is humbleness, in the heart, then this condition will also affect the body, that is the eyes will be lowered, the voice will be low, the attention will be towards Allah only, and the salat will be performed with tranquillity and satisfaction in a dignified way. The effects and the fruits that have been mentioned in the Qur’an are of this kind of salat only.

3. To be kept away from vain and purposeless things is the fruit that salat provides. For this reason it has been mentioned immediately after the mention of salat in this passage. The word ‘laghv’ used here means vain, purposeless, aimless, etc. It does not apply only to the forbidden (haram) and evil (munkar) things, but also to those acts which have no purpose and benefit. In modern times the improved or developed forms of vain things are vulgar songs, meetings of poetry recitation, comedy programmes, tales of fiction and stories, games of chess and carrom, cricket and football matches, etc. and COMMENTARY also those big functions which are an open manifestation of wastage of money and time. They create such a mentality that man is absorbed in these pastimes only. And today on T.V. very vulgar programmes are presented, but sincere Muslims are so virtuous and chaste in taste that they not only do not take any interest in these programmes but do not even throw a glance at them.

4. In the Meccan period also payment of zakat was necessary. For further explanation, please see Surah An’am. Note No.258.
Some commentators have opined that this passage means that they work for purity of self, but this is far fetched. Zakat in this specific connotation is a Quranic terminology, and therefore, it is not proper to take it to mean purification. If the verb working to pay is used here, so also the words acts of virtue is used in Surah Anbiya -73). Therefore, there is no reason to take its meaning as purification.

5. That is: They keep away from the illegal gratification of their carnal desires, and they observe all the norms of keeping hidden their private parts.

6. In this Ayah two forms of lawful sexual relationship have been enumerated. One is that a man may have sexual relationship with his own wedded wife, and secondly he may have sexual relationship’ with those female slaves who may be in his possession.
A man’s wife is the woman who is wedded to him. As for the female-slave, it is dependent on the condition that man must be her master, owner, that is a man can have sexual relationship only with that female-slave of whom he is the owner. The problem of slavery in those days was not only an international one, but it also involved the problem of the welfare of the very slaves, male and female, which had varying ramifications. Those who were slaves from earlier times, and if they were not to be recognised as such, or if they were to be set free at once, then apparently it would have brought relief to the slaves, male and female, but in the conditions then obtaining the problem of their livelihood, and particularly of staying and maintenance of the female slaves could attain serious proportions, as a result of which they could have been forced to live a sinful life. Therefore, realising the serious reality of their position, Islam, in its Meccan Period, declared that the sexual relationship between the owner and his female slaves was lawful; however, it advised that freeing them from slavery was a great virtue. Moreover, for this purpose appropriate measures were also taken.
The question of sexual relationship with female slaves should be viewed in this background only. Anyway there is an open declaration from Allah that the people of faith are not to blame for having sexual relationship with their female slaves. What right then anybody has to blame them ?

7. That is: It is lawful to have sexual relationship only with one’s wife and one’s own female slave. If any person would desire to have sexual relationship with someone else, then he would be considered as transgressing the shariah as well as the natural limits. Any sexual relationship with a woman other than the wife or the female slave will be unlawful sex (zina), and if a man has sexual relationship with another male, then it will be sodomy. All these forms of sexual relationships are haram and they are emphatically forbidden.
From this ayah is also clearly proved the illegality of “muta’h”(to have sexual relationship with a woman with her consent for a fixed period), for the woman with whom the sexual relationship is established is neither the wife nor a female slave. She is not the wife, because she is not under the contract of nikah of the man, nor are the commands about maintenance, divorce, and iddat (waiting time) etc. applicable to her, nor can she get any share from that man’s inheritance. And she is not a female slave, because the man is not her owner. In short, there is not only no argument in favour of “muta’h” in Qur’an, but on the contrary the commands that have been given concerning the married life go to prove that it is forbidden. Surah Muminoon is Meccan in whose ayah under reference every form of sexual relationship, except the two given forms, is forbidden, in other words the command for forbidding “muta’h” is operative from the Meccan period only.
From the hadith also it is proved that “muta’h” is forbidden:
“Ali bin Abu Talib (R) reports that the messenger of Allah (Sallal Lahu Alaihi Wa Sallam) forbade muta’h on the day of Khaibar.”(Bukhari Kitabul Mughazi)
And scholars and jurists are agreed on its having been forbidden :
“Khattabi says as if there is agreement on muta’h being haram except for a few Shiahs” (Fathul Bari. Vol. 9 . page 142 ).
“There is agreement among the imams of schools of Fiqh on this nikah being haram “ - (Fiqhus Sunnah-As-Sayed Sabiq- Vol. 2 , page 1 42.
As for those a hadith about which it is stated that the Prophet had permitted muta’h at the time of certain ‘ghazavat’ (battles) and subsequently cancelled it; contradictory statements have been made in these ahadith.
When in the battle of Khaibar (06A.H. ) it was forbidden, then where does the question of permitting it again at the time of victory of Makkah (08A.H.)arise? And at the time of the victory of Makkah the religion had reached the point of perfection, and Muslims had become a power to reckon with. Therefore, that was not the occasion for permitting muta’h. Then according to another narrative, its permission was given only for three days and afterwards it was forbidden, and according to another narrative it was permitted for one day and the following day it was cancelled. According to a narrative in Muslim the Prophet (Sallal Lahu Alaihi Wa Sallam) had declared on the occasion of the victory of Makkah :
“I have given you permission to have muta’h with women and now Allah has declared it haram till the Doomsday.”
And it is also a narrative in Muslim that on the occasion of the Battle of Autas, which took place after the victory of Makkah (in Shawwal, 08A.H., the Prophet had given its permission and later on forbade it. (See Sahih Muslim, Kitabun Nikah).
The Battle of Autas was after the victory of Makkah, so inevitably only one of the two narratives can be true. How is it possible that at the time of the victory of Makkah, the Prophet may declare that muta’h has been forbidden till the Doomsday, and when a battle takes place at Autas, he again permits it. Such narratives cannot be the sayings of the Prophet (S.A.W.), when they are openly contrary to the command of the Qur’an. In accepting these narratives as correct, the question crops up: who were these women in Makkah and Autas that were prepared to enter into nikah for three days only and in return for ‘chadar’ ? What was the means of contacting them ? Was any Muslim approaching a stranger lady and asking her whether she was agreeable to wed him for three days only? Then if she was agreeable, how could sexual relationship be established immediately, without ‘istibra’ (waiting for passing of a menstrual period), since there is a condition for waiting for the passing of a menstrual period before having sexual relationship with a female slave ? If it is said that there is no pre-condition for istibra (waiting) for muta’h, then how could it be ascertained whose child it would be, if pregnancy results ? And in the case of pregnancy, was the responsibility of maintenance for the child devolved on the temporary husband of the mother or not ? If the responsibility fell on him, then what was the benefit of the temporary nikah? These questions are enough to show the unreasonableness of muta’h, but the Shiah sect of Muslims believes in the lawfulness of muta’h. It ignores Quran and relies on the traditional narratives. Instead of looking at the narratives in the light of Quran, it judges Quran in the light of narratives. It is this Himalayan blunder which prepares men to interpret Quran in a wrong way and to accept nonsensical propositions.
In connection with the permission of muta’h there is a hadith in Sahih Muslim. narrated by Abdul Malik bin Ar-Rabis bin Sabrah, but the well-known scholar of hadith Yahya bin Mueen has termed it weak, and Abdul Hasan bin Al-Qattan says that his being honest is not proven. Although Muslim has narrated his hadith but it is not worthy of reliance (Tahzeebut Tahzeeb,Ibn Hijr Asqalani. Vol. 6 , page 393 ). In Bukhari as well as in Muslim, in both this has been stated about Abdullah Ibn Masood that the Prophet (S.A.W.) had permitted him to do muta’h at the times of battles. This narrative is by Qais bin Abi Hazim, and about Qais bin Abi Hazim Al-Madini says that he was told by Yahya bin Saeed that he is a denier of hadith (Tahzeebut Tahzeeb. Vol. 8 , page 388 ).
A hadith in Bukhari has been narrated by Hasan bin Muhammad through the sources of Jabir bin Abdullah and Salmah bin Aku’ that both of them said that a messenger from the Prophet (S.A. W.) came to them when they were in the Prophet’s army saying that the Prophet had allowed them to take benefit from women, therefore, take benefit (Bukhari, Kitabun Nikah). At the same time Bukhari has also narrated through Hasan bin Muhammad this narrative of Ali (R) that the Prophet (S.A. W.) has forbidden muta’h on the occasion of Khaibar. (Bukhari, Kitabul Mughazi).
There is a narrative by Ibn Jareej that Jabir bin Abdullah (R) reports that they had performed m’uta’h in the time of Prophet (Sallal Lahu Alaihi Wa Sallam) and Abu Bakr (R) and Umar (R). (Muslim , Kitabun Nikah).’ This is Abdul Malik bin Abdul Aziz bin Jareej about whom Atharam has quoted the Saying of Imam Ahmed that when Jareej says that so and so said that or informed him then he narrates false hadith, and when he says that he has been informed by so and so or that he has heard it from him, then it is sufficient for your confidence. And Azhaqi has quoted this saying of Imam Malik that Ibn Jareej is collector of wood in the darkness of night, i.e. collector of true and false statements. Dar Qutni advises to be wary of the machination of Ibn Jareej, and Yahya bin Saeed says that he is weak. (Tahzeebut Tahzeeb, Vol. 6 , pages 402-406.
From this one can get an idea that in the matter of permitting muta’h when the condition of the sahihain (the two reliable books of hadith) is like this, then what will be the condition of the narratives quoted by the Shiahs !
The fact is that in these contradictory and involved narratives out of which most are not without questionable sources, it is not proved that the prophet (Sallal Lahu Alaihi Wa Sallam) had given permission to have muta’h, however, since the custom of muta’h was being practised, he forbade it with great emphasis. It should also be understood that inclusion of any narrative in the books of Bukhari and Muslim does not give it sanctity, when it openly clashes with the unambiguous command of Qur’an.
If even after these arguments somebody insists that muta’h was permitted, then let him say what is the difference between illegal sex and muta’h? Besides, let him also clarify that muta’h is not against the commands relating to marriage regulations. Only after that we will review this opinion of ours.

8. By trusts are meant those trusts which Allah has given to man and also those which men give to other men.

9. Pledges and promises mean those pledges and promises which men make with Allah and those which they make among themselves.

10. Guarding the salat means offering prayer with regularity, to offer it on time, to offer it in the manner shown by the Prophet (Sallal Lahu Alaihi Wa Sallam ), and also includes all the conditions and etiquette concerning salat. In Ayah No.2the spirit of salat was made clear, and here its manner of establishment is emphasised.
In these verses the qualities of the people of faith began with the mention of salat and it also ended on salat. In other words it is a pointer that these qualities are the fruits of the salat which is offered with right attitude and devotion.

11. To inherit Firdaus or Paradise is in fact the real success which will be the share or the people of faith. In the hadith, Firdaus has been stated to be an excellent part of Paradise.
In the ‘Sahihain’ it is stated :
“When you pray to Allah for Paradises, pray for Firdaus, because it is an excellent and high kind or Paradise, and from here only the rivers of the Paradise flow.” -(Ibn Katheer, Vol. 3 , page 1 08. And there will be many gardens in the Firdaus as is clear from Surah Kahf, ayah 107 .

12. As if it was the essence of the dust, earth, ‘ from which the first man was created. For this reason all the characteristics that are found in the different regions is found in men’s temperaments. Some earths are soft and some hard, similarly some men’s temperaments are soft and some men’s temperaments are hard, The earth is of different colours, so also are the men of different regions. The earth has the capability of producing various things, so different men also have the capability of producing or manufacturing different things. (For further explanation, see Surah Hijr, Note No, 24 ),

13. That is: After first creating men from earth, man’s race was subsequently generated from life sperm, which is a fluid which He arranged to be kept safe in a safe place like womb.

14. The explanation of the stages through which the sperm has to pass and attain the embryonic form has been given in Note No.8to 11 of Surah Hajj.
It may be noted that the form of clotted blood, etc., were things which could be commonly observed, i.e. after an abortion people could watch how the embryo looked in the beginning and what changes took place in it later on. The Quranic argument is based on these things which are commonly observed. As for the modern science of Embryology, which has made wonderful discoveries, these are the details of the Quranic hints, and from this the Quranic argument has attained greater support that this observation creates stronger belief in this information of Qur’an that the Lord will raise His slaves again on the Day of Resurrection.

15. That is: ‘Then comes that stage when the spirit is breathed into the embryo and it becomes a hearing and seeing human being. What was a lump of flesh became a complete person! Seeing the lump of flesh nobody could imagine that it would attain an existence which would be blessed with the vicegerency of the earth, but in a few months’ time such a great change takes place in it that it emerges as a new creation altogether.

16. Man’s passing through these varying conditions and stages and coming out as a complete human is the open proof of the creativeness of the one and only Creator. Moreover it also reflects that He is a Being of unimaginable power and perfection, and there is no limit to His favours and blessings.
PICTURES OF THE CLOTTED BLOOD’ AND ‘ THE LUMP OF FLESH EMBRYONIC AND FETAL STAGES Cut edge of amnion Neural groove Somite Yolk sac Primitive streak Body stalk A PICTURES OF THE 20 DAYS OLD EMBRYO WHEN THE CLOTTED BLOOD IS CHANGING INTO A LUMP OF FLESH. B Tail fold Yolk sac Closed neun fold Pericardial region Fore-brain B FOETUS WHEN IT IS A LUMP OF FLESH (The Pictures are enlarged)

15. Then verily! after that you surely die.17

16. Then verily! on the Day of Resurrection you will surely be raised (again).18

17. And We have created above you seven heavens, layer upon layer,19 and We are never unmindful of the created. 20

18.And We sent down water from the sky in specific measure, and lodged it into the earth, And We are able to take it away.21

19. Then with it (water), We produced for you gardens of date-palms and grapes; therein is much fruit for you, and from thereof you eat;

20. And a tree which grows on Mount Sinai and produce oil and provides curry for the eaters.22

21. And verily! in the cattle there is a lesson for you. We give you to drink of what is in their bellies (milk),23 and many advantages you have in them, and of them you eat.24

22.And on them and on the boats you are carried.25

23. And verily We sent Nooh to his people,26 and he said: “O my people! Worship Allah. You have no other god, but Him. Do you not fear Him ! 27

24. The unbelieving nobles or His people said: “This man is but a mortal like you, feigning himself to be your superior. Had Allah willed, He surely could have sent down angels. We did not hear such a thing in the case of our forefathers.

25. ”He is only a man with madness, so watch him for a while.”28

26. Nooh prayed : “My Lord ! Help me because they deny me.”29

17. What happens after death with the spirits in the interregnum known as ‘Barzakh’, is not mentioned here, because what was purported here to be mentioned was the argument on the raising of men on the Day of Resurrection, and this raising will be with the physical body and then men will get full recompense for what they did in the world.

18. When man came into existence for the first time, then cannot he come into existence for the second time? When man’s present life has been given after it has been made to pass through various stages and even after this he passes through various situations then how can it be said that there will be no stages after death ? Life is a thing to continue, but people are under a wrong impression that death ends life permanently, though death is the name of passing from one stage into another stage.

19. The word used in the text is ‘Taraiq’ which means paths and also layer upon layer. In Arabic they say ‘Reeshun taraiq’,i.e. (As-siyah Lil Johari Jild 4 Page No. 151 6) those feathers which have been placed one over the other. And in the holy Qur’an at another place it is said: “seven skies one upon another” (Suruh Mulk,ayah3), therefore, it would be proper here to take it to mean layer upon layer.
Some commentators have taken it to mean seven orbits of the seven planets, but such a meaning is not supported by any ayah of the Qur’an.

20. That is: Along with the seven heavens all the creatures that are in the entire universe, Allah is well aware of all of them.

21. Without water life is not possible, therefore, Allah showers treasures of water through the rains, which collects in the earth and is utilised by man. If Allah may desire, He can cause the water to disappear, therefore, man should be thankful to Him and should fear Him.

22. Means the olive tree, which grows near the Mount Sinai near Arabia. Its fruits is famous for its oil. This oil is of a very high standard, and it was used as a curry also.

23. That is: from amidst the unclean things in their bellies, Allah causes milk to be produced for the use of man.

24. The flesh of these cattle is used by men for eating.

25. All these are Allah’s blessings and favours, and the idea in mentioning them is to create a sense of Allah’s being the Lord, and to argue in favour of raising man after death.

26. The chronicle of Prophet Nooh (Noah) has been narrated in Surah A’raf and Surah Yunus, and also in Surah Hood, in detail. For explanation, please see Surah A’raf, Notes Nos. 94 t0104, Surah Yunus. Notes Nos. 103 to 113 , and Surah Hood, Notes Nos. 38 to 73 .

27. That is: Are you not afraid that if you worship any being other than Allah, He would subject you to severe punishment, for worship is only Allah’s due and it is only His self that is worthy of being worshipped.

28. The nation of Prophet Nooh was the world’s first nation, to whom Allah’s messenger was sent. The way in which that nation denied the messenger, and the wrong arguments on which they relied for this denial, the same way and the same arguments were adopted by the nations that came after them. The deniers of the messengers of Allah had neither proffered any reasonable arguments in the past nor are they doing it now.

29. That is: When my message has been made clear to them and when my argument has been unambiguously conveyed to them, and yet they have not given up their denial, then help me in such a way that the truth is enforced and falsehood is eliminated.

27. Then We sent our revelations to him, saying : “Build the Ark30 under Our eyes and Our revelation. Then, when our command comes, and the oven gushes water,31 take aboard a pair from every species and the members of your household except those about whom the judgment has already been given before,32 and do not plead with Me on behalf of those who have done wrong, surely they are destined to drown.

28. ”And when you and all your companions have boarded the Ark, say : ‘Thanks be to Allah who has delivered us from the wrongdoing people,33

29. “And say: ‘My Lord! Let my landing be blessed,34 for You are the best of all who bring to land.”35

30. Verily in this (event) are great signs,36 for verily We are ever putting (mankind) to test.37

31. Then, after them We brought forth another generation;

32. And sent among them a messenger;38 of their own (with the message) : ‘Worship Allah, you have no other god but Him. Do you not fear Him ?

33. And the nobles of his people, who disbelieved and denied the meeting of the Hereafter, and those whom We had given luxuries in the life of the world, said: “This is but a normal like you, he eats of what you eat, and drinks of what you drink.

34. ”If you were to obey a mortal like yourselves, you surely would be losers.

35. ”Does he promise you that when you are dead and turned to dust and bones, you will be raised to life?

36. ”Far, very far is that which you are promised !39

30. The prayer of Prophet Nooh was answered and the decision to destroy the nation of Prophet Nooh was taken. Prophet Nooh was informed that the divine punishment will descend on his nation in the form of deluge and that his deliverance and that of the people of faith will be by means of an Ark. He was therefore, commanded to build an Ark.

31. for explanation, see Surah Hood. Note No.56.

32. That is: A person Who may be an unbeliever and about whose destruction the judgment has already been passed, even if such a person might be from among your family people.

33.The nation of Prophet Nooh was polytheistic, unbelieving and corrupt. It has been termed wrong doing to convey this sense. Deliverance from ,such a society and such a surrounding was a great favour of Allah, for he could now live in a clean and pure atmosphere. Therefore, for this favour a command was given to offer thanks to Allah.

34.That is: My landing on the earth may result in goodness. Whatever work that may be done under my guidance may be the work for good. My existence on the earth may spread only good and nothing else.

35. This is an expression of the hope that when God will cause his landing it will be with His favour and blessings.

36. This first chapter of the history of the nations and communities has great lessons in it. e.g. monotheism is truth and polytheism is false, guidance to mankind comes from God through the agency of His messenger, who is a human, Allah severely punishes in the world those who oppose the divine messenger, and Allah provides means of delivering His messenger and the people of faith. When Allah’s judgment is enforced, then truth prevails and falsehood is eliminated.

37.This world is created for testing mankind, and life in this world will be a life of trial. The process of revelation and prophethood is also a link in the same chain of trial, as Allah wants to see who uses his intelligence and insight to recognise His messenger and accepts the guidance being given through him, and sees, light and who persists in remaining blind.

38. Qur’an has not clarified which nation was this. Possibly it might be a nation whose name might not be known to the people, but its story was narrated as an example.

39.They considered revival of mankind was not possible, and present-day man also considers it an impossible task. For him it is not a serious thing worth consideration, although many things which were considered impossible in the past have become possible and practicable today. But no change has taken place in the mentality of the deniers of the life after death

37. ”Life is but of this world only40 : we die and we live, and we will not be raised (again).

38. ”He is only a man who has invented a lie against Allah. We are not going to put faith in him.”

39. He prayed 41 : “My Lord! Help me, for they have denied me.”

40. He answered: “Before long they will be repentant.”

41. So the (Awful) Bang overtook them rightfully,42 and we swept them away like dried leaves. So away with the wrong doing people!

42. Then after them We brought forth other generations.

43. No nation can shorten its term of existence, nor can it lengthen it.

44. Then We sent Our messengers one after another.43Whenever a messenger came to his nation, they denied him, so We caused them to follow one another (destruction), and We made them bywords. So away with the people who did not believe !

45. Then We sent Moosa and his brother Haroon with Our signs and clear authority,44

46. To Firaun and his nobles, but they became stiff-necked and they were arrogant people.

47. And they said: What! Are we to put faith in two human beings like ourselves, while the people of their community are our slaves ?”45

48. So they belied both of them and became of those who were destroyed.

40.The materialistic world of the modern times is also following the footsteps of these nations which had gone astray. They have the material world as their ideal, and they are lost in its problems. They do not want that the available benefits which they are deriving should be taken away from them or there should be any reduction in them.

41. That is: Ultimately the messenger prayed to God.

42. That is: Eventually they were seized by the divine punishment. In whatever form this punishment was, it crashed on them with an awful bang, and along with it the truth also appeared about which the prophet had given promise.

43. That is: When the number of the nations in the world increased, Allah also sent down His messengers one after the other. At that time the nations of the world were not linked with each other as they are today by means of transport services and communication facilities. The coming down of a messenger in one nation could hardly benefit any other nation for lack of communication. Therefore, Allah sent down prophets in every nation. The names of these messengers and the nations are not mentioned in the Qur’an, but Allah has clearly mentioned that beside the prophets whose names have been mentioned in the Qur’an, other prophets had also been sent in other nations, at various times and climes.

44. The chronicle of Prophets Moosa and Haroon has been narrated in detail in Surah Taha.
By signs are meant the miracles, in which the conversion of Prophets Moosa’s staff into a snake was the biggest miracle.
By clear authority is meant that authority which was quite manifest in Prophets Moosa and Haroon’s message and their talks and character, and their personalities were the demonstration of the fact that they were appointed by Allah and that they enjoyed His support. A prophet’s personality in itself is authority regardless of his performing any miracle or otherwise.

45.In the text the word.
“Qomuhuma Lana Abidoon” is used which ordinarily means worshippers. but here this word does not mean worshippers but slaves. Accordingly at another place in Quran, Prophet Moosa is stated to have addressed Firaun saying :
This is your obligation that you are boasting to have made Bani Israil your slaves (Shu’ra -22). In this ayah the word “Abadtta” is used to mean to enslave. And it is a fact that Firaun had compelled the people of Bani Israil to lead a life of slavery. By referring to this inferior status of theirs, Firaun and the officers of his government provoked the people that by accepting Moosa and Haroon as prophets would amount to accepting the superiority of Bani Israil over them, while those people were actually living as their slaves. Should they then accept the faith of their slaves and recognise their leaders as their own leaders! This was that false pride, that faithless prejudice which prevented them from accepting the religion of truth.
A well known commentator of the present day has concluded from the use of the word (Lana Abidoon) that a person who obeys some other man, he worships that other man. But such an interpretation can be correct only in cases in which the man obeying another man considers him to be an absolute authority, having right to give command or that it is not necessary that his obedience be under the obedience of God. That is why Satan’s blind following has been termed as his worship.
But Bani Israil obeyed Firaun under compulsion, not only because he was ruling over them but also because he had compelled them to live like slaves. In such circumstances how would it be correct to say that Bani Israil were worshipping Firaun, and that Firaun meant to say that this community was worshipping him, And even if it is presumed that Firaun meant to convey the same meaning, even then how can it be proved that his statement was correct’? He had also called Prophet Moosa as mad, Was then this statement of his correct? If not, then how can his statement that Bani Israil were his worshippers be used as an argument to meaning as the Shariah-terminology : worship ?

49. And verily We gave Moosa the Book, so that his people might be rightly guided.46

50. And We made the son of Maryam47 and his mother a sign48 and gave them shelter on a height (which was) peaceful and had a water- spring.49

51. O messengers ! Eat of the clean things, and do righteous deeds.50 I am well aware of what you do.

52. And this ummah of yours is only one ummah,51 and I am your Lord, so fear Me.52

53. Yet men have broken their religion into pieces,53 each sect is rejoicing in what it has.54

54. So leave them in their negligence till a time.55

55. Do they think that in giving them wealth and children,

56. We are hastening to add to their good ? Nay, but they do not understand (the reality).56

57. Verily, those who live shaking in fear of their Lord;57

58. Who believe in the revelations of their Lord;

59. And who ascribe no partners to their Lord;

60. And who give what they give with their hearts filled with awe that they will return to their Lord;58

61. These (are the persons who) hasten to good things, and are the first to attain them.59

62. We task not any soul more than what it can bear.60 And We have a Book which speaks the truth,61 and they will not be wronged.

46. Means the Torah, which was the means of seeking Allah’s guidance for mankind after Prophet Moosa.

47. Mention of Prophet Eesa is made without referring to his personal name but by referring to his parentage or rather mother, which was with the idea of pointing out that he was born without a father from his mother’s womb and that he was the son of Maryam and not of God.

48. Prophet Eesa and his mother, Maryam, both were signs from Allah, for Maryam got pregnant without a husband and Prophet Eesa was born without the agency of a father.

49. When Maryam felt the labour pains, she took shelter away from Baitul Maqdis near a trunk of date-palm, so that she might remain hidden from the sight of the people, and might be spared the criticism and abuses of the people. This was a very peaceful and a hilly place on a height beneath which, and near the foot of the hill Allah had provided a water-spring (See Surah Maryam, ayah No.24). This ayah refers to this very place which became a means of peace and comfort for Maryam in these trying and hard circumstances by the special favours of the Almighty. In the Bible the place of Prophet Eesa’s birth has been mentioned as Bethlehem.

50. This command was given to every messenger, therefore, it has been narrated in such a way as if all the messengers are present and the command is being given to them at one time. This is a very effective manner of conveying the significance of the message.
Eating of clean things comprises of two things: that is those things be eaten which are clean according to the Shariah, and secondly those things which have been obtained by lawful means.
When this direction is given to the messengers, then observing it becomes automatically imperative for their followers. In a hadith, the best explanation of this ayah is given :
“Abu Hurairah has reported that the messenger of Allah has stated that Allah is clean and accepts only clean things. He has commanded the men of faith to follow what He has commanded the messengers to follow. Allah has commanded :
“O messengers! Eat of the clean things, and do righteous deeds. I am well aware of what you do.” (Al- Muminoon 51 ). Allah has also stated:
“O people of faith! Eat of clean things which We have provided you.” (Baqarah -21). The narrator states that the Prophet then spoke about a person who undertakes a long journey for Hajj, whose hairs are dishevelled and dirty because of the dust, he raises his hands towards the sky and prays: ‘O my Lord ! O my Lord !’ although his food, his drink and his clothing are all from unlawful means, and he has grown up eating unlawful food, then how can his prayers be answered ? (Muslim Kitabuz Zakat)
One point also emerges out of this ayah that there is deep relation between eating clean things and performing good deeds. Accordingly clean and pure food nurtures and nourishes good and righteous acts.

51. For explanation, see Surah Anbiya Note No.133.

52. This thing has also been narrated in Surah Anbiya, ayah No.92, although there instead of ‘Fear Me’ the direction is ‘Worship Me.’ This is a pointer to the fact that fear of Allah and His worship are inseparable. A person who is afraid of God will definitely worship Him. Not to worship the only God is to be fearless of him.

53. For explanation, see Surah Anbiya, Note No. 135

54. That is: Every sect is smugly stuck to its faith and is satisfied with it and it is so absorbed with it and religiosity that it is not prepared to see reason. Every sect is so much prejudiced and partial to its creed that it is not prepared to review it or to consider any suggestion. The condition of the So called great intellectuals is such that when the question of religion comes, their intelligence gets bogged down. That is the reason why they do not hesitate to perform absurd acts in the name of religious rites. They do not show as much love for their God as they show for their faith, although all the activities of religion is carried on in the name of God only.

55. Those who want to remain lost in their negligence and do not want to listen to the message of the missionary, should be left to themselves. Very soon will they know that the thing which they thought to be their life saving boat was made of paper.

56. That is: They are under the wrong impression that the abundance of wealth and children that they have got is because they are not the followers of any false religion, though availability of these things in plenty is not the proof of their faith and belief being true, for through these things people are being tested. But these people take the reverse meaning of this.

57. This is the desired fear of God in man that he should not only fear God but he should be ever shaking in awe of Him, and the very thought of any punishment from Him should make him tremble. This is the most important quality of a man of faith, and this is not a negative quality but a quality which creates great strength in him. It gives him such a strength that no power in the world can bend him and even a tyrant like Pharao fails to make him submissive.

58. That is: By giving alms and doing charitable deeds they do not remain satisfied that they have fulfilled their responsibility, but inspite of this they are afraid at the very thought of their appearing before their Lord for giving account of their acts, fearing whether such and such an act would be considered sincere by Allah or not, and whether they would be let of unscathed for their acts of commission and omission or not. This condition of their hearts and thinking is not confined to the acts of charity only, but in the case of all other acts of virtue their thoughts run on similar lines. Accordingly in a hadith in reply to a question from Ayesha (R) whether by this are meant those persons who drink wine and steal and rob people, the Prophet (S.A.W.) is reported to have said :
“No, daughter of Siddiq, (it refers to) those who observe fast, who offer salat, and give alms, and they are afraid lest it might not be accepted from them.” -(Tirmizi -Kitabut Tafseer).
In the ayah the condition of the heart or the line of thinking in connection with the giving of alms has been mentioned in particular, because generally the giver of alms and charity becomes an easy prey to showing off or exhibitionism.

59.People of these qualities are not only active in good acts but they vie with others to rush and do the good act quicker than others, as if the real goal is to give a good account in the field of virtue and not in the field of material progress and games, etc.

60. For explanation, see Surah Baqarah, Note No.482.

61. Here the Book means the Book of accounts of man’s deeds. It speaks means it will be a speaking record of man’s deeds and misdeeds.

63. Nay, but their hearts are negligent of this, and they have other work besides that which they are doing;62

64. Till when We grasp their rich ones with the punishment they cry out.63

65. ”Do not cry, for from Us you will not get any help!”

66. Whenever My revelations were recited to you, you used to turn back on your heels,

67. In scorn making fun of it in your nightly foolish talk.64

68. Have they not pondered the Word,65 or has anything come to them which came not to their forefathers of the past?66

69. Or have they not recognised their messenger that they deny him?67

70. Or do they say: There is a madness in him?68 Nay, but he brought them the Truth, but most of them abhor the Truth.69

71. And if the Truth had followed their desires, verily the heavens and the earth, and whoever is therein would have been corrupted.70 Nay, We have brought them their Reminder, but they have turned away from the Reminder.71

72. Do you ask (O Prophet!) any recompense from them ?72 (But for you) the recompense of your Lord is better, and He is the best of all providers.

73. And verily you invite them to the right path.

74. And verily who do not believe in the Hereafter are indeed astray from the path.73

75. And if We showed them mercy and relieved them of their suffering, they would still wander on blindly in their transgression.74

62.They are not interested in the acts which are worthy, acceptable by God, and guarantor of the success in the Hereafter from the moral point of view. This was the condition of the disbelievers, but in modern times the condition of Muslims is also amazing. What an amazingly large number of Muslims is interested in seeing cricket matches instead of establishing salat, while they have been commanded to establish salat, and not witnessing matches. They spend whole nights in seeing useless films, so much so that at the time of the Tahajjud prayers, which is supposed to be the time when the prayers are answered they waste in watching obscene films on video. Their hearts are attracted towards dargah (mausoleums) while as Muslims their hearts should be attracted towards the Masjid. They will make arrangement on a grand scale for innovative (bidat) rites, like sherbet during Moharram, Khichda, Niaz, Giarwheen, Maulood, Miladunnabi procession etc, but they will remain miles away from the sunnah of the Prophet. They will indulge in wasteful spending and will fritter away their wealth in exhibitionist acts, but they will avoid paying the dues to the deserving and spending in the path of Allah. They will read umpteen books on worldly matters, but they will find no time to read the Book of Allah. Despite these acts of negligence and disregard they think that success in the Hereafter is for them.

63. Seizing the rich and well to do people in punishment means that the divine punishment which will come for the disbelieving nation, it will seek the rich people as its target, for they were the people who had spread corruption in the society. They were absorbed in living a life of pleasure and luxury, and used their wealth in preventing the propagation of truth.
(See Surah Bani Israil, ayah No.16, Note No.20

264). Refers to the practice of the polytheists of Makkah who used to arrange nightly meetings of story-telling and arrogantly belied Qur’an, and used to say absurd things against it.

65. Had they pondered over the Divine Word, the holy Qur’an, they would have realised that it is a Book from Allah, and they would have appreciated it, but without pondering over it they formed a prejudiced view about it.
This ayah also invites people to ponder over the messages of Qur’an, and this invitation has been given to the deniers. From this it becomes clear that Qur’an has been revealed for all classes and masses to understand, it invites everyone to contemplate over its message. Therefore, it is not right to think that it is for the ulema or the scholars to understand it. In the present day it has become easy to understand the Qur’an on account of its translations being available in almost all the languages of the world. Therefore, there is no reason why a man should not study it. Those who say that Qur’an is not for being understood by the common man, they try to keep Muslims and non-Muslims away from it. They provide a proof of their ignorance and they do not want that the people would establish the right relationship with this Divine Book.

66.That is: The sending down of a prophet among them is not an event that has taken place for the first time, and that the people who preceded them were not unaware of it. Ibrahim and Ismail were messengers from Allah and were their forefathers, and they had built the House of Ka’ba on receiving inspiration from Allah, and had fixed the rites for the Hajj pilgrimage. Then what is the reason for considering revelation and prophethood as something unique ?

67. That is: it is also unlikely that they are finding it difficult to recognise their messenger, for they have gained good experience about the personality of the Prophet, and his truthfulness is well known to them. The signs of prophethood in his personality are so clearly visible that there is no possibility of a doubt about it.

68. For explanation, see Surah Hijr, Note No.8.

69. The real reason for their denial is that they do not like Truth, as it is not in accordance with their desires.

70. The system of universe is running on the basis of truth. If it were to run according to the desires of the people, it would be corrupted and would soon disintegrate, for the desires of the people can be wrong, contradictory and unjust. Even in this world we see that a party which comes to power cannot run the government with success, because different, desires and contradictory views take the peace of truth and justice, with the result that corruption creeps in society and system of government. Therefore, man must become realistic and reality demands that man’s desires should be subservient to truth, and he should not try to manipulate truth to follow his desires. The polytheists wanted to see truth in the form of polytheism, while it is nothing but false desires, and tawheed or monotheism is the absolute truth and the greatest reality of the universe.

71.Qur’an is out and out a Reminder and Admonition for them, which is for their own good. But the thing which was sent down for their own welfare is being shunned by them.

72.That is: O Prophet! You are not demanding any money or recompense from them that they might think that this man is out for making money like the soothsayers.

73. Any person who does not believe in the Hereafter is astray. For a man to find the path of guidance it is necessary that he should believe in the Hereafter. And in believing in the Hereafter amounts to having faith in being revived on the Day of Resurrection, appearing in the presence of Allah and receiving reward or punishment for the acts performed in the world.

74.That is: If We remove their sufferings, they would not be grateful to us but instead would be more active in transgression.
There is a hint in it of the event which had occurred at that time the idolaters of Makkah were facing a great calamity. From the narratives it appears that they were facing a great famine.

76. And surely We seized them with punishment, but they neither humbled themselves to their Lord, nor did they submissively invoke Him,75

77. Until, when We will open for them the gate of severe punishment, then they will plunge into utter despair.76

78. And it is He Who has created for you ears and eyes and hearts. Yet you are seldom thankful ! 77

79. And it is He who has spread you on the earth, and before Him you will be gathered.

80. And it is He who gives life and death, and His is the alteration of the night and day. Can you not understand ?78

81. Nay but they said like what the ancients had said before them.

82. They say : When we are dead and have become (mere) dust and bones, shall we be raised again !

83. We have been already promised this, and before our fore-fathers79 (were promised the same). Verily this is nothing but the fables of the ancients.

84. Say: “Whose is the earth and whosoever is therein, if you know?”

85. They will reply: “Allah’s,” Say : “Will you not then be reminded ?”

86. Ask: “Who is the Lord of the seven heavens and the Lord of the Grand Throne (Arsh)?”

87. They will say: “ Allah.”80 Say: “ Do you not then fear Him’?”

88. Say: “If you know, tell in whose hands is the sovereignty of all things, protecting all, while against Him there is no protection’?”

75.means that suffering and tribulations in which an idolatrous nation is thrown after the coming of a prophet among them in order that its members may come to their senses. In the Qur’an this divine tradition has been mentioned at several places, e.g.
“We did not send a prophet to township but We did subject its people to tribulation and adversity so that they might grow humble.” -(Surah A’raf- 94 ).
And at another place this warning is given that they would be subjected to a greater punishment in this world so that they might turn to God: Ha Meem Sajdah’s ayah is :
“We will make them taste small punishment before the greater punishment so that they might turn to God.”
The infidels of Makkah had also come within the striking range of divine tradition. From the various narratives it is learnt that they had to pass through the trying experiences of starving during a very severe famine.

76. Small or ordinary punishment is with a view to making them mend themselves, but if they do not take any lesson from that, they would be the target of a greater punishment, which will be the means of their permanent deprivation and despair.

77. For explanation, see Surah Nahl, Note No.115

78. That is If you make use of your intelligence properly. you will believe in monotheism and the Hereafter the message for accepting which is being presented by Qur’an.

79. In this statement there is an acknowledgement that the matter about the revival of the dead is not being presented to them for the first time, but they already know it and it was known from before, and their forefathers were promised the same thing. It is obvious that this promise was being made by Prophets Ibrahim and Ismail, generation after generation.

80. From the reply of the polytheists of Makkah it is clear that they were not only believers in the existence of the seven heavens and the Grand Throne (Arsh), but they also believed that Allah was their Lord, and this could be the effect of the teachings of Prophets Ibrahim and Ismail. Even after accepting this basic reality, they believed in polytheism. This was an open contradiction of their belief, but they were not prepared to ponder upon it. And generally it is so that man believes in contradictory things in matters where religion is concerned, while common sense rejects contradictions.

89. They will reply: “In Allah’s.” Say: “How then are you so bewitched’?”

90. Nay,but We have brought them the Truth, and they are liars.81

91. Never has Allah betaken a son,82 nor is there any other associate (god) with Him. If it were so, each god would have assuredly gone (separately) with what he created, and some of them would surely have overcome others.83 Immaculate is Allah above all that they say.

92. Knower of the invisible and the visible! Exalted above all that they ascribe as partners to Him!

93. Pray: “My Lord! If you should show me that which they are promised,”

94. “My Lord! then do not put me among the wrong-doing people.”84

95. And indeed We have power to let you show what they are promised.

96. Repel evil with that which is best. We are fully aware of all (the slanders) that they talk.85

97. And pray: “My Lord ! I seek refuge in You from the promptings of the devils”.86

98. And I seek refuge in You, my Lord! from their presence.”87

99. ( Their condition will continue to be the same) Until death comes to one of them, he will say: “My Lord! Send me back,

100. ”That I may do virtuous act in that which I left behind.” But Nay it is but a word that he speaks,88 and behind them is a barrier (Barzakh)89 until the day when they shall be raised.

81.These realities which they cannot deny are the clear proof of tawheed, besides being argument for revival of man after death. It is thus clear that the message of Qur’an is the absolute Truth and its deniers are unmitigated liars.

82. This negates the belief of the polytheists that angels are the daughters of God. When God has not made anyone his son, then where is the question of His making some others as His daughters. This also refutes the belief of the Christians that Messiah is the son of God.

83. For explanation, see Surah Bani Israil, Note No.57.

84. The Prophet was taught this prayer so that he might always remain in fear of Allah’s punishment, for that is the grandeur of worship.

85.That is: Do not get rattled by the fun that they make of you. Employ the best possible method of repelling their evil mischief. It is obvious that it can only be reformative and constructive.

86.It hints at the fact that the storm of evil against the truth that has risen is the result of Satan’s mischief mongering. He is the enemy of truth and also the enemy of mankind, therefore, he prompts men to rise against truth, and those who are influenced by him turn out to be only His Master’s Voice, that is, they speak the language of their patron. Their objections against Qur’an, the Prophet and the Hereafter that have been quoted have been made by the promptings from Satan, the divine revelation has warned man that Satan is his enemy from the very first day of this world, therefore, any one who wants to be safe from the evils of Satan should be wary of his mischief, and should seek refuge in Allah from him.

87. This is the prayer to seeks that Satan should not come near him. Extreme hatred of the evils only becomes the means of saving men from their mischief and evil.
“My Lord! I seek refuge in You from the promptings of the devils. And I seek refuge in You, my Lord! from their presence.”
If a man of faith utters these words with full consciousness then he places himself in the secure shelter of Allah, and when a person places himself in His refuge, then there is no reason why Allah would not provide the necessary security to him.
This guidance cannot help those who do not believe in the existence of Satan. The magic of Satan has so influenced these materialists that their own existence is everything for them, what is the need for them to recognise the existence of Satan.

88.That is: This is mere talk, for if he is again sent in the world, he would repeat doing whatever he did earlier. For further explanation, see Surah An’am Note No.48.

89.Barzakh means barrier, where spirits are transferred after death a world between the world and the Hereafter, it is an obstacle or a barrier between the two worlds. And in the hadith the events through which the spirit has to pass after death are termed as the events of the grave, as it is an effective interpretation according to the human psychology, otherwise it would mean that a person who was buried in the grave would pass through these events, and the person whose dead body was cremated or was disposed of in some other way or it was preserved as a mummy, had not to pass through these events.
After death man has to live in the world or Barzakh until the Day of Resurrection. On the Day of Resurrection he will be raised again with his body and this will be the world of the Hereafter! where he will have to live ever after.
Transfer of the spirits in the world of Barzakh after death is the clear refutation of the theory that after death man’s spirit roams in the world in one form or the other, that is the theory of Transmigration of soul, which is baseless, unreasonable and defective

101. And when the trumpet is blown, there will be no kinship among them that day, nor will they ask of one another.90

102. Then those whose scales will be heavy will be successful.91

103. And those whose scales will be light will only be those who had put themselves into loss,92 abiding in Hell for ever.

104. The fire will scorch their faces, and they will be distorted.93

105. “Were not My revelations recited to you, and did you not use to deny them?”

106. They will say: “Our Lord ! Our evil fortune overcame us and we went astray.94

107. “Our Lord! Take us out from here. If we repeat (our sin), then we will be surely wrongdoers.”

108. He will say: “Remain therein in ignominy, and speak not to Me.”95

109. Verily among our slaves there was a group of people who said: “Our Lord! We believe, therefore forgive us and have mercy on us: You are the Best of the Merciful.”96

110. But you took them for the butt of your laughter, until it caused you to forget remembrance of Me, while you laughed at them.

111. Verily today I have rewarded them for their fortitude,97 for it is they who have triumphed.

112. He will ask98: “How many years did you live on earth?”99

113. They will reply: “A day or part of a day. Ask those who keep count.”100

90. It means that on the Day of Resurrection no kinship will be of any avail to any person: neither any father will be of any help to his son, nor a son to his father, nor any other relation will be helpful to anybody. None will inquire of any other person’s condition nor would anybody sympathies with one another. Everybody will be anxious about his or her own salvation, none will have the time for helping others. In other words on the Day of Resurrection all relations of kinships will be useless.
What will help in salvation will be faith and virtuous acts as is clear from the ayah that follows.

91. For explanation, see Surah Qari’ah. Note No.6.

92. For explanation, see Surah Qari’ah, Note No.7.

93. What a painful and humiliating punishment will it be! If man ponders, he will seek refuge in Allah from its devastation.

94. That is: After being thrown in Hell these infidels will admit of their going astray and will be sorry for what they did in the world.

95.That is: None will hear their tale of woes. The opportunity which they had in the world to do righteous acts was lost to them. Now it was the time for receiving punishment for their misdeeds.

96.This is a heart-felt prayer which came out of the lips of the men of faith when the idolaters were subjecting them to inhuman sufferings. They did not complain to the merciless arrogant people, but turned to their own Lord and prayed to Him for succour.

97. Here ‘Sabr’ (fortitude and patience) means being steadfast in Truth, bearing sufferings with fortitude and keeping patient in difficult situations.

98. That is: Allah will ask them this question, as is apparent from the context.

99. That is: How many years you spent in the world ?

100. On the Day of Resurrection the world in which they will step in will be quite different from this world. At that time they will feel that the time they spent in this world was very short. It was at the most one day or even less than that. It will be difficult for them to correctly estimate it. Therefore, they will say that the true knowledge of the time spent by them will be known only to those who keep count of the time

114. He will say: “You lived but a little if you only knew.101

115. ”Did you think that We had created you in vain and you would not be returned to Us ?”102

116. So (from all such things) Exalted is Allah, the True King!103 There is no god but Him, the Lord of the Gracious Throne (Arsh)?104

117. He who invokes any other god along with Allah, for which there is no proof with him, his reckoning is only with his Lord. Verily disbelievers will not be successful.105

118. And pray: “My Lord! Forgive and have mercy. You are the Best of those that show mercy.”106

101. That is : If you had known this in the world that the time that you would spend in the world will be very short compared to the life in the Hereafter, your life would have been quite different, and you would not have wasted your valuable time.

102. This question of Qur’an is directed till the end of the world, to all those persons who do not believe in the life of the Hereafter. Let them say: what is the purpose of creating creatures that have moral sensitivity and are conscious of their responsibility, if the Hereafter and the ultimate reward and punishment are not the realities of the future?
If there is no purpose in creating man, then all his activity, hustle and bustle, fuss and turmoil are useless. If after death, man is to turn to dust, then what is the use in living ? In the world man undergoes various kinds of trials and tribulations, and if he is not to get the fruit of his patience, then why live a life of such sufferings? Why should he not end his own life ? Great thinkers and intellectuals of the world have devoted and are devoting their time and energy in discussing and pondering over problems of life, but they are negligent of its most basic problem, that is to ascertain its real purpose, and in this regard they do not use their common sense and intelligence in the right way.

103. Allah’s Being is above the act of doing a purposeless thing. To imagine that Allah has created a highly intelligent and developed creature like man without any purpose is to imagine Allah to be less than what is His due. Allah is the True King, then how is it possible that He would not desire that the creature on whom He has placed such a responsibility should not appear before Him for giving an account of his good and bad deeds ?

104. That is: His Throne (Arsh) is truly magnificent and He is ruling over the universe with His full grandeur, and therefore, there cannot be disorder in the act of His ruling.

105.The Surah had begun with the statement that the men of faith were successful, and it ends with the words that the idolaters cannot be successful. This beginning and end fix the central theme of the Surah.

106.In the end the direction to pray is a hint of the fact that this prayer
(Rabbighfir, Warham, Wa Anta Khairur- Rahimeen) is the prayer that will open the path of success and good fortune.