Day 15
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SIXTEENTH PÂRA

The remaining incident of Hadhrat Mûsa عَلَيْهِ السَّلَام and Khidr عَلَيْهِ السَّلَام are mentioned in the beginning of the 16th pâra. Thereafter Zul-Qarnayn is mentioned. The commentators have different views regarding him. Many have regarded Alexander Macedonî as Zul-Qarnayn. However, the correct view is that to regard Alexander as Zul-Qarnayn is difficult because he was a man devoid of îmân and fear of Allâh سُبْحَانَهُ وَتَعَالَى whereas the personality mentioned in the Qur’ân was a king who not only relied on outward means but possessed îmâni qualities. He used the means which Allâh سُبْحَانَهُ وَتَعَالَى had granted him against oppressive and tyrant kings, to save mankind and to establish justice. Some other commentators have tried to prove other kings besides Alexander as the Zul-Qarnayn which the Qur’ân mentions. However, if any particular person is not specified, then too there is no problem in understanding these verses because the purpose of the Qur’ân is not to mention historical details, particulars, and personalities. Its purpose is to transfer the lessons and advice found in these narratives to the reciter.

By studying the Qur’ân, we learn that Zul-Qarnayn had been granted material power by Allâh سُبْحَانَهُ وَتَعَالَى as well as spiritual and îmâni strength. The circumference of his conquests was very vast. On one side he reached the final shores of the east and on the other side he reached the tip of the west. During his conquests, he passed by a certain nation who lived between some mountains. They were always the target of one barbaric tribe which the Qur’ân refers to as Yâjuj Mâjuj. On the request of these oppressed people, Zul-Qarnayn built such a firm and solid wall due to which they were protected from the attacks and invasions of Yâjuj Mâjuj. This wall will break into pieces close to Qiyâmah and Yâjuj Mâjuj will spread in the whole world. Zul-Qarnayn, inspite of abundant material possessions, had îmân in Allâh سُبْحَانَهُ وَتَعَالَى whereas the materialists and kings regarded outwards means as everything. At this time, western culture is at the forefront in the worship of materialism.
The biggest mouthpiece of this culture will become apparent which (in the language of nubuwwat) is called Dajjâl. It seems that his appearance is not very far away because a short time remains for the final battle to occur between îmân and materialism. Blessed are those people who are successful in protecting their îmân from the culture of Dajjâl and at the time when Dajjâl makes his appearance. At the end of sûrah Kahf, it seems as though those people who regard outward means and materialism as everything are being addressed, “So whoever expects to meet His Rabb, should perform good actions and should not make anyone a partner in the worship of his Rabb.” (110)

Sûrah Maryam

Sûrah Maryam is a Makkî sûrah. It has 98 verses and 6 rukûs. As in other Makkî sûrahs, in Sûrah Maryam, Allâh’s existence, His oneness, resurrection and retribution has been discussed. In this sûrah Allâh سُبْحَانَهُ وَتَعَالَى mentions the incidents of many Ambiyâ عليهم السلام. The first incident mentioned is of Hadhrat Zakariyyâ عَلَيْهِ السَّلَام who had become old. His bones were weak, and his hair had turned white. His wife was also old and barren. Hadhrat Zakariyyâ عَلَيْهِ السَّلَام was 120 years old and his wife was 98 years old. Outwardly, it did not seem possible to bear offspring at this age. Then too he raised his hands in front of Allâh. Before asking for a son, he placed forth the following three matters in the court of Allâh, the Lord of the Universe.
1- I am very weak.
2- I have not lost hope because you have never rejected my du’â.
3- By this du’â, my purpose is to benefit dîn. Then in clear words, he asked for a son who would succeed him in dîn. Together with this, he requested that the son should be such that Allâh سُبْحَانَهُ وَتَعَالَى would be happy with him as well as the people. Allâh سُبْحَانَهُ وَتَعَالَى accepted this du’â and granted him a very pious son, who did not have love for the world, who was a devoted worshipper of Allâh سُبْحَانَهُ وَتَعَالَى , and was also granted nubuwwat. (1-15)

The Incident of Hadhrat Îsâ عَلَيْهِ السَّلَام

After mentioning the incident of the birth of Hadhrat Yahyâ عَلَيْهِ السَّلَام an even more amazing incident is mentioned i.e., the birth of Sayyidinâ Îsâ عَلَيْهِ السَّلَام. Without doubt, Hadhrat Yahyâ عَلَيْهِ السَّلَام’s birth occurred in an amazing way because his parents had passed the age of bearing children, but Hadhrat Îsâ عَلَيْهِ السَّلَام’s birth was without the agency of a father, and his mother was a virgin. Here, in Sûrah Maryam, Allâh سُبْحَانَهُ وَتَعَالَى mentions in detail how this strange incident occurred, how Hadhrat Maryam رضى الله عنها separated from her family and went to the eastern corner of Baitul-Maqdis to engage in worship, how Jibrâ’îl عَلَيْهِ السَّلَام came to her, blew into her collar, and how she fell pregnant and how a severe condition of grief and sadness overtook her.

After giving birth, when she brought forth her child to her people, the tongues of the Jews started wagging and they started laying accusations against her. Hadhrat Maryam رضى الله عنها pointed to her son by the command of Allâh. The boy, lying in his mother’s lap began to speak. The first words he uttered were, “إني عبد الله” Verily I am the servant of Allâh”. On entering this world, at that time of his life when he had not even reached the age of speaking, he uttered such words miraculously which not only proved the innocence of his mother, but which was also sufficient to cause the polytheistic edifices which hard-line Christians had created to crash to the ground. In this miraculous speech of his he mentioned that Allâh سُبْحَانَهُ وَتَعَالَى had bestowed him with six favours :
1- I am a slave; not Allâh سُبْحَانَهُ وَتَعَالَى nor His son.
2- I have been granted nubuwwat and wahî (divine revelation).
3- Allâh سُبْحَانَهُ وَتَعَالَى has made me blessed. My presence is a means of blessings and mercy for people. I am a teacher of goodness, and I am beneficial to the ummah.
4- I am obliged to fulfill shar’î responsibilities as well as to worship (my Lord). From this, he specifically mentioned salâh and zakâh which shows the greatness and importance of these two forms of worship.
5- I am obedient to my mother, and I serve my family members. Humility is an inherent part of my nature. I am neither proud nor haughty.
6- I have been given glad tidings of peace and safety in this world and the hereafter. (16-36)

This miraculous birth of Hadhrat Îsâ عَلَيْهِ السَّلَام became a cause of difference between the Jews and Christians. The Christians called him Ibnullâh (son of Allâh) whereas the Jews felt no shame in regarding him as illegitimate (معاذ الله).

The Incident of Hadhrat Ibrâhîm عَلَيْهِ السَّلَام

After the birth of Hadhrat Îsâ عَلَيْهِ السَّلَام and the differences of the ahle-kitâb regarding him have been mentioned, Sûrah Maryam moves to the incident of Sayyidinâ Ibrâhîm عَلَيْهِ السَّلَام which occurred with his father, so that a glimpse of the lies, pride, haughtiness, ignorance, obstinacy, foolishness, and misguidance found in shirk (polytheism) may be shown. Another purpose is to make apparent the character and beautiful qualities of Hadhrat Ibrâhîm عَلَيْهِ السَّلَام, especially his forbearance, wisdom, and compassion so that an example of a true inviter can be seen by the inviters of truth, which they can take as a role-model. Similarly, we learn from this incident that due to inviting towards the truth and being steadfast on it, so many rains of mercy descended on Hadhrat Ibrâhîm عَلَيْهِ السَّلَام. From his progeny, a great nation was born.

From his progeny, Ambiyâ and pious people were born, especially khâtamun-nabî (صَلَّى اللهُ عَلَيْهِ وَسَلَّم). Very amazing is the fact that every nation and every group in the world feels proud to be related to him. Surâh Maryam tells us that when Hadhrat Ibrâhîm عَلَيْهِ السَّلَام opened his eyes of understanding, he found his father involved in idol-worship. When he was granted nubuwwat, he began his call of tawhîd and reformation in his own house. He attempted to explain to his father with love and softness. Inspite of his father being a mushrik, Ibrâhîm عَلَيْهِ السَّلَام kept consideration of respect in his speech. His father Âzar, however began threatening him and said, “If you do not stop (speaking ill of the idols), then I will stone you. Leave me alone for a long period.” (96) When after continuously being invited (to the truth), Âzar did not come onto the straight path, nor did his nation understand the call of Ibrâhîm عَلَيْهِ السَّلَام, then for the pleasure of Allâh سُبْحَانَهُ وَتَعَالَى he Ibrâhîm عَلَيْهِ السَّلَام migrated from Irâq to Shâm. In reward for leaving his people and family for Allâh, Allâh سُبْحَانَهُ وَتَعَالَى granted him better progeny and comforters in the form of Hadhrat Ismâ’îl, Hadhrat Is’hâq and Hadhrat Ya’qûb عليهم السلام . (41-50)

Thereafter in Sûrah Maryam, Hadhrat Mûsa, Hadhrat Hârûn, Hadhrat Ismâ’îl and Hadhrat Idrîs عليهم السلام are mentioned. (51-58) The successors of these Ambiyâ however were such people who neglected salâh and choose the path of worshipping their carnal desires and whims. Thereafter, mention is made of the mushrikîn who reject resurrection and recompense. They will definitely be gathered around Jahannum. At the end of the sûrah, we are informed that Allâh سُبْحَانَهُ وَتَعَالَى places love in the hearts of the believers and the present sinners will be destroyed like those before them. Those people who crush their desires for the pleasure of Allâh سُبْحَانَهُ وَتَعَالَى and become solely His, Allâh سُبْحَانَهُ وَتَعَالَى creates love for them in the hearts of the people, which is in reality the result of the love of Allâh سُبْحَانَهُ وَتَعَالَى for them, as is mentioned in a narration of Bukhârî, Muslim and Musnad-e-Ahmad that Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم said, “When Allâh سُبْحَانَهُ وَتَعَالَى loves a servant of His, then He informs Jibrâ’îl عَلَيْهِ السَّلَام, “I love so-and-so a servant, you also love him”.” Jibrâ’îl عَلَيْهِ السَّلَام then begins loving him. He announces in the heavens, “Allâh سُبْحَانَهُ وَتَعَالَى loves so-and-so a servant. You also love him.”

Thereafter, all the inhabitants in the heavens begin loving him. Then his love and acceptance are placed into the hearts of the inhabitants of earth. On the other hand, when Allâh سُبْحَانَهُ وَتَعَالَى is displeased with someone, He also informs Jibrâ’îl عَلَيْهِ السَّلَام. Jibrâ’îl عَلَيْهِ السَّلَام then begins hating him. He informs all the inhabitants of the heavens. They then begin despising him. The effects of hate become apparent on the earth and the people of earth begin despising him.”

Sûrah Tâhâ

This is a Makkî sûrah. It has 135 verses and 8 rukûs. Hadhrat Ibn Abbâs رَضِيَ اللهُ عَنْهُ has narrated that Sûrah Tâhâ was revealed after Sûrah Maryam. Between both sûrahs there is a great link with regards to the subject matter. The incident of Hadhrat Mûsa عَلَيْهِ السَّلَام which is mentioned briefly in Sûrah Maryam is mentioned in detail in Sûrah Tâhâ. Similarly, in Sûrah Maryam, only the name of Hadhrat Âdam عَلَيْهِ السَّلَام is mentioned whereas in this sûrah, his incident is mentioned with a bit of detail. In this sûrah, the principles of dîn have also been discussed. Tâhâ is one of the names of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم and here, he ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم) is addressed through this name and told, “We have not revealed the Qur’ân upon you to cause you difficulty.” (2) The reason for this was that Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم would bear tremendous strain in the tilâwat of the Qur’ân and in da’wat (propagation). He ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم) would recite such lengthy qirât in salât at night that his blessed feet would become swollen. Then he ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم) would place his life in jeopardy in propagating and conveying the message of the Qur’ân to the people. When they did not turn an attentive ear to him, he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) would become very grieved. Therefore, Allâh سُبْحَانَهُ وَتَعَالَى in many places, consoles him (صَلَّى اللهُ عَلَيْهِ وَسَلَّم).

Here too, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is being advised that he should not place himself in too much hardship. The heart of every person cannot be affected by this Qur’ân. It is only “advice for that person who is afraid (of Allâh سُبْحَانَهُ وَتَعَالَى in his heart)”. After explaining this, Allâh سُبْحَانَهُ وَتَعَالَى mentions some of His qualities so that Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم can get satisfaction and consolation in his heart that Allâh سُبْحَانَهُ وَتَعَالَى is with me, He will protect me, and He will never leave me alone in any condition. After this clarification, as an example, the incident of Mûsa عَلَيْهِ السَّلَام is mentioned to show how Allâh سُبْحَانَهُ وَتَعَالَى makes special arrangements for the protection of His special servants.
Sayyidina Mûsa عَلَيْهِ السَّلَام

The incident of Hadhrat Mûsa عَلَيْهِ السَّلَام has been mentioned with much more detail in the Qur’ân and is repeated much more in comparison to that of other Ambiyâ, since there are wonderful and amazing lessons and allusions contained in it, which invites man to ponder over the favours and power of Allâh سُبْحَانَهُ وَتَعَالَى . Perhaps in this repetition, one wisdom is that in every era there is some Fir’awn, whom the people of îmân must be ready to face and combat. Here in Sûrah Tâhâ from approximately verse 9 to 98, many incidents in the life of Hadhrat Mûsa عَلَيْهِ السَّلَام have been mentioned. However, it is not in chronological order.
For example, his incident begins with his return from Madyan, seeing a fire, speaking with Allâh سُبْحَانَهُ وَتَعَالَى and receiving nubuwwat. The incident of him being placed in the box after his birth has been mentioned later whereas with regards to sequence, the first incident occurred later, and the second incident occurred first. A major reason for this is tafannun (variation in style) i.e., the Qur’ân mentions one incident many times changing the style so that the reciter does not become bored. Another reason is so that one’s gaze does not remain focused on the minor details of the incident, but rather on attaining the advice and lessons. Portions of his life story which have been mentioned in Sûrah Tâhâ can be placed under the following headings to impress upon the mind i.e. speaking with Allâh سُبْحَانَهُ وَتَعَالَى , being placed in the river, the command of Allâh سُبْحَانَهُ وَتَعَالَى to him and his brother to go to Fir’awn, his discussion with Fir’awn in line with the principles of giving beautiful advice, the gathering of the magicians to oppose him, the victory of Hadhrat Mûsa عَلَيْهِ السَّلَام, the magicians accepting îmân, the Banî Isrâ’îl leaving Egypt in the night under the leadership of Allâh’s Nabî, Fir’awn ’s pursuit together with his army and their destruction, the ingratitude of the Banî Isrâ’îl in response to the favours of the Most Kind and Merciful, Sâmiri’s making of a calf and the misguidance of the Banî Isrâ’îl, the return of Mûsa عَلَيْهِ السَّلَام from Mount Tûr with the Tawrât and his expressing of anger on his brother

By studying these verses, seven special favours of Allâh سُبْحَانَهُ وَتَعَالَى on Hadhrat Mûsa عَلَيْهِ السَّلَام come to fore.
1- Protection from the oppression and harm of Fir’awn, whose men were searching and killing new-born babies.
2- Placing his love in the hearts of people so much so that whoever saw him, would begin loving him.
3- Taking special care and supervision of his upbringing and nurturing.
4- Returning him to his real mother, to be breastfed by her, with full honour and respect.
5- Protecting him from being killed in retaliation after he killed a Coptic.
6- Granting him nubuwwat on his return from Madyan.
7- Granting him the honour of speaking to Him and choosing him for His closeness and love.

At the end of this incident, the wisdoms of the revelation of Qur’ânic narratives are mentioned as well as the punishment which the people who turn away from the Qur’ân will have to face on the Day of Qiyâmah. Then, in line with this, the frightening conditions of Qiyâmah are explained from verse 106 to 112. To teach us that error is part of human nature, the forgetfulness of Hadhrat Âdam عَلَيْهِ السَّلَام is first mentioned followed by the incident which took place with Iblîs. (115-122)
There is a warning for those who turn away from the Qur’ân. Their life will be straightened and on the Day of Qiyâmah they will be raised up blind. Surprise is expressed on the condition of those stubborn people who despite seeing such a great miracle like the Qur’ân demand miracles like the staff and camel. (132) In the last verse, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is commanded to tell these hostile people, “Say, ‘Everyone is waiting (for the results of their actions); thus, you wait as well. Soon you will know who is treading the straight path and who is rightly guided (towards Jannat).’”