Day 13
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FOURTEENTH PÂRA
Sûrah Hijr

Sûrah Hijr is a Makkî sûrah which has 99 verses and 6 rukûs. Since the inhabitants of the valley of Hijr i.e., nation of Thamûd is mentioned, this sûrah has been named Sûratul-Hijr. The valley of Hijr is situated between Madînah and Shâm (Syria). Only the first verse of this sûrah is in the thirteenth pâra. The remaining part of the sûrah is in the 14th pâra. This sûrah also begins with the hurûfe-muqatta’ât and in the first verse the Qur’ân is praised and described. The proofs of the basic beliefs of Islâm are also found in this sûrah. The important points mentioned in this sûrah are as follows :

(1) On the Day of Judgment, when the disbelievers will witness the severity and ferociousness of the punishment, then they will desire, “If only we were Muslims.” However, it is apparent that believing or desiring îmân (on this day) will not benefit whereas today, when the messenger of Allâh سُبْحَانَهُ وَتَعَالَى calls them to accept îmân, they call him mad and a lunatic. In opposition to the call of îmân, they choose that manner of mockery and rejection which the past nations had chosen.

(2) One salient feature of the Qur’ân-e-Karîm is that Allâh سُبْحَانَهُ وَتَعَالَى himself has taken responsibility to protect it whereas the responsibility of protecting the other divine books were entrusted to their followers. It is for this reason that the other heavenly books could not be protected from alteration whereas the Qur’ân-e-Karîm is pure and protected from every type of change, addition, or deletion, despite so many centuries having passed. The Qur’ân Sharîf’s miraculousness is due to many factors, of which one is its quality of being protected and preserved. For its protection, Allâh سُبْحَانَهُ وَتَعَالَى has made it easy to memorize it. There is no land on earth where a hafiz of Qur’ân is not found. Small, innocent children who cannot memorize a few pages of a book in their mother tongue, keep such a huge book protected in their hearts.

(3) In different verses of this sûrah, proofs of Allâh سُبْحَانَهُ وَتَعَالَى’s power and oneness are mentioned, which openly proclaim and testify to the existence and greatness of a creator. These proofs are spread out all over in the form of the skies, the earth, the moon, stars, mountains, fields, oceans, rivers, trees, and birds. In one place Allâh سُبْحَانَهُ وَتَعَالَى says, “We have placed in the skies, huge stars and beautified it for those who see.” (16) After two verses Allâh سُبْحَانَهُ وَتَعَالَى says, “We have spread out the earth and We have placed on it firm mountains and grown in it a measured amount of every suitable thing.” (19) In one place Allâh سُبْحَانَهُ وَتَعَالَى says, “We send you the winds that fill the clouds with water, and we send down the rains from the skies from which We give you to drink, and you do not have the ability to store it.” (22) These winds carry on their shoulders thousands of tons of water. Then, wherever Allâh سُبْحَانَهُ وَتَعَالَى commands, it sends it down. In these winds, pollen is carried and transported from one tree to another, thus germinating.

(4) After mentioning those proofs of tawhîd and Allâh سُبْحَانَهُ وَتَعَالَى’s power which are witnessed in the created world, the incident of man’s creation has been mentioned which became manifest in the creation of the first human in the world, the father of mankind, Hadhrat Âdam عَلَيْهِ السَّلَام. His creation was definitely a manifestation of the divine power of Allâh سُبْحَانَهُ وَتَعَالَى. A being created from lifeless soil which can move, wake up, sit, walk, think, understand, use the elements of nature and in a world of possibilities has the ability to progress according to his potential, is definitely a very great proof of Allâh سُبْحَانَهُ وَتَعَالَى being All-Powerful and All-Wise. Hadhrat Âdam عَلَيْهِ السَّلَام’s incident is not of an individual but of the whole of mankind. Just as Âdam عَلَيْهِ السَّلَام was honoured when Allâh سُبْحَانَهُ وَتَعَالَى created him with His hands, blew His soul into him, commanded the angels to prostrate before him and opened up the secrets of His power and marvels of His wisdom, so too were his children honoured in these things. When the angels were commanded to prostrate, then all prostrated besides Iblîs.

According to the Ulamâ, the most correct and preferred view is that Iblîs was not an angel but a jinn, who lived amongst the angels. Due to refusing to prostrate, he was expelled from the heavens and became worthy of everlasting damnation. To take revenge on Âdam عَلَيْهِ السَّلَام, he sought respite till Qiyâmah which he was granted. He asked for this respite so that he could lead the progeny of Âdam عَلَيْهِ السَّلَام astray. He openly proclaimed his aim by saying, “O My Rabb! Because you have misguided me, I will certainly beautify (misguidance) for them on the earth, and I will lead them all astray.” (39) He was told, “Your scheming will not work on those who are My servants. Yes, those who are evil-natured and forever despised, will follow you. I have prepared Jahannum for them which has seven doors. For every door, groups will be divided.” (44)

Since the style of the Qur’ân is that together with warning, encouragement is also mentioned and together with Jahannum, Jannat is mentioned, therefore after mentioning the followers of Shaytân, those fortunate people are mentioned who will be in a place of safety and peace i.e., Jannah. There, there will not be any tiredness, difficulties, and worries. The heart of every person will be clean, and free from animosity for another.

(5) After mentioning Jannah which is a place of such peace, contentment, rest, and ease, Sûrah Hijr mentions the favours, bounties, and mercies of Allâh سُبْحَانَهُ وَتَعَالَى on His servants. A servant, no matter what a great sinner he may be, should never become despondent of the mercy of Allâh سُبْحَانَهُ وَتَعَالَى because Allâh سُبْحَانَهُ وَتَعَالَى can forgive all sins, and His mercy overpowers His anger. Allâh سُبْحَانَهُ وَتَعَالَى states, “O Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم , inform My servants that I am All-forgiving, Most Merciful and that My punishment is a painful punishment.” (48-50)
These verses contain both the emotions of hope and fear. In the heart of a believer there should be fear of Allâh سُبْحَانَهُ وَتَعَالَى as well as having hope in His mercy.

(6) Thereafter, mention is made of Hadhrat Ibrâhîm عَلَيْهِ السَّلَام’s guests who were actually celestial angels in the form of humans. They had come to convey to Ibrâhîm عَلَيْهِ السَّلَام glad tidings of a son. It is mentioned that he was 120 years old at that time. His wife was also very old. Outwardly this was not the age of bearing children. Therefore, upon hearing this good news, Ibrâhîm عَلَيْهِ السَّلَام was happy as well as surprised. When he expressed his surprise to the angels they said, “We are informing you of a true glad-tiding, so do not be from those who lose hope.” (58) He answered, “(How can I lose hope in Allâh?) Only the misguided people lose hope in the mercy of their Rabb.” (56) The purpose of my question was to find out whether we will be given a child in our old-age, or will we be returned to youth, and will it be with this wife or after getting married to another woman?

(7) The angels after informing Ibrâhîm عَلَيْهِ السَّلَام of the good news, proceeded to Hadhrat Lût عَلَيْهِ السَّلَام and told him to leave that area at night together with his family members since the people of that area had exceeded all bounds in sinning. Allâh سُبْحَانَهُ وَتَعَالَى had passed a decision to clean the earth of their impure existence. This decision came to pass. Allâh سُبْحَانَهُ وَتَعَالَى states, “A loud scream apprehended them at the time when the sun was rising. We made (this area upside-down by making) the upper area the bottom area and we rained upon them coarse pieces of stone.” (74)

(8) The inhabitants of the valley of Hijr i.e., the nation of Hadhrat Sâlih عَلَيْهِ السَّلَام had also taken the path of oppression and excesses. Inspite of being explained to over and over, they were not ready to leave idol-worship. They were shown different miracles, especially the miracle of the birth of a she-camel from a mountain rock, which in reality was a collection of many miracles : a she-camel coming out of a rock, upon coming out it gave birth, it was unusually big in size, and it gave a lot of milk. However, these evil people did not appreciate this miracle. Instead of seeing it and believing, they killed this camel. Soon, they were overtaken by a punishment from Allâh سُبْحَانَهُ وَتَعَالَى. At the end of sûrah Hijr, mention is made of the bounty of the Qur’ân. Whoever attains this bounty, should never raise his gaze towards wealthy people. Nabî is commanded to openly proclaim the whole message which is revealed to him. Just like other sûrahs, this sûrah commences and ends with mention of the Qur’ân.

Surâh Nahl

This is a Makkî sûrah. It has 128 verses and 16 rukûs. Nahl means bee. Because the bee has been mentioned in this sûrah, it has been given this name. The bee is just like any other insect, but by the command of Allâh سُبْحَانَهُ وَتَعَالَى it accomplishes such astonishing feats that human intelligence becomes shocked. Whether it is building the hive, dividing responsibilities, or attaining a drop of honey, one by one, from far-off trees, gardens, and fields, their every action is amazing. In the hive which they build, there are approximately 20-30 thousand rooms. These rooms are hexagonal (6-sided shape). Today, if it is measured by any modern instrument, then there will not be a hairs-breadth difference in the sides. In this hive there are different places for gathering honey, a “maternity home” for giving birth to the offspring and a storage room for excess honey.

A queen bee rules over the thousands of bees. In this small kingdom, her orders are followed and according to her commands, duties are distributed. The bees working in the hive have different duties. Some fulfil the duty of guarding the hive, some protect the eggs, some look after the small immature bees and some are involved in engineering and building the hive. When any bee finds nectar at any place during its hunt, then it returns and points out to its companions, by a special type of dance, the way of reaching that place. However, also as a precaution it leaves a special sign by that plant from where it has taken an extract so that those workers coming thereafter do not waste their time on it. If any bee mistakenly sits on filth or brings some poisonous substance, then those guards who are appointed to keep check stop it outside and as punishment for its crime they make him an example of it by killing it. Allâh سُبْحَانَهُ وَتَعَالَى states that all the work of the bee is done by His command and that there are great lessons in it for those who ponder. (69) If any unprejudiced person ponders deeply over the life of the bee, then he will be forced to accept the existence, power, and wisdom of Allâh سُبْحَانَهُ وَتَعَالَى.

Sûrah Nahl is also called Sûrah Ni’am because many of Allâh سُبْحَانَهُ وَتَعَالَى’s ni’mats (favours and bounties) are mentioned. In the beginning of the sûrah mention is made that Qiyâmah is close. (2) Then the favours of Allâh سُبْحَانَهُ وَتَعَالَى are mentioned, that He has made the earth a carpet and the sky a roof, He has created man from a drop of sperm, He has created livestock which has many benefits and which is a means of beauty and honour for its master; He has created horses, donkeys and mules which carry heavy loads and are also a means of beauty and embellishment; He sends down rains and by means of it olives, dates, grapes and many other fruits and grains grow; He has placed in the service of man day and night, the sun and moon; He provides tasty meat (i.e. fish) and precious stones from the rivers and oceans; and boats and ships move in the ocean by His command. After mentioning these and other bounties Allâh سُبْحَانَهُ وَتَعَالَى rightly states, “If you wish to enumerate the bounties of Allâh سُبْحَانَهُ وَتَعَالَى, you cannot do so, verily Allâh سُبْحَانَهُ وَتَعَالَى is Most-Forgiving, Most-Merciful.” (18)

If man cannot even count the bounties of Allâh سُبْحَانَهُ وَتَعَالَى, then how can He be thanked. Take man’s body and its different parts. If any defect or injury comes anywhere, then the enjoyment of one’s whole life comes to an end. Man, then thinks that if all the wealth and goods of this world are spent to remove this defect it will be cheap. If there is an ulcer in the stomach, one’s urine is blocked or a person is continuously afflicted by indigestion, then there is no enjoyment found in food and drinks. If one’s liver is affected, one’s arteries become clogged or there is an obstacle in the creation of blood, then so much of pain is experienced that man desires death. Unmindful man does not even know how the system of his body is functioning. If only a superficial glance is made of the internal and bodily bounties, then one will be astounded and will be forced to confess that definitely, these bounties cannot be enumerated, then what to speak of the outward bounties!

The Most Comprehensive Verse
In this sûrah an extremely comprehensive verse regarding which Hadhrat Abdullah ibne-Mas’ûd رَضِيَ اللهُ عَنْهُ has said, “This verse of the Qur’ân-e-Karîm is the most comprehensive verse of good and evil.” This is that verse which on hearing it, an enemy of Islâm Walîd ibne-Mughîrah was forced to praise it. Due to its comprehensiveness, from the era of Hadhrat Umar Ibn Abdul-Azîz, every khâtib recites it during the khutbah of Jumu’ah. This is the 90th verse of Sûrah Nahl. Three things are commanded, and three things are prohibited. Adl (justice), ihsân (goodness), and giving to relatives have been commanded and fah’sha (every immoral word and action), munkar (every action which the sharî’ah prohibits) and baghy (exceeding the bounds e.g., pride, oppression, jealousy etc.) have been prohibited.

(1) The command of adl (justice) is general. In law as well as business dealings, fairness is necessary. It is also necessary in farâ’idh and wâjibât, with one’s children, with friends and enemies, with one’s close friends and with one’s wife, non-relatives’ servants and workers.

(2) Every good action is ihsân. The command of ihsân is related towards Allâh سُبْحَانَهُ وَتَعَالَى, with one’s family and group and even animals.

(3) Every deserving person is worthy of assistance, however assisting a destitute relative earns one a double reward.
(4) Every action whose evil is completely apparent is fahshâ e.g., fornication, homosexuality, drinking of liquor, gambling etc.

(5) Munkar are such acts which are regarded as evil in the sharî’ah and which every sound-natured person detests.

(6) Baghy means to oppress someone with regards to his honour, wealth, or life.

At the end of the sûrah, Hadhrat Ibrâhîm عَلَيْهِ السَّلَام is praised. During his whole life he remained steadfast on pure monotheism (tawhîd). Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is commanded to follow his millat (way), to invite people towards Allâh سُبْحَانَهُ وَتَعَالَى with wisdom and beautiful advice and to be patient over the difficulties which will afflict him in this path. The beginning of the sûrah was revealed in answer to those who were seeking punishment quickly. By such superfluous requests, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم ’s disposition would definitely become disturbed. The last verse advises him to be patient and not to be distressed. Thus, the connection between the first and last verse is completely clear.