Day 16
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SEVENTEENTH PARA
Sûrah Ambiyâ
The seventeenth pâra commences with Sûrah Ambiyâ which has 112 verses and 7 rukûs. The reason for its name is that approximately 17 Ambiyâ are mentioned in it. In Sahîh Bukhârî Hadhrat Abdullah Ibne Masûd رَضِيَ اللهُ عَنْهُ narrates, “Sûrah Banî Isrâ’îl, Kahf, Maryam, Tâhâ and Ambiyâ were amongst the early sûrahs to be revealed and are my old treasure and earnings.”
Sûrah Ambiyâ consists of the following important points :
(1) At the beginning of Sûrah Ambiyâ, a picture of the temporary nature of this worldly life is drawn. We are informed that the time for Qiyâmah and reckoning is very close. However, man is totally negligent and oblivious of this frightening day (2), neither does he prepare for it and nor does he do such actions which will benefit him on that day. When any verse is presented to him, he mocks at it and rejects it. He does not know with what seriousness, dignity, and humility this great speech should be listened to.
(2) The mushrikîn used to speak amongst themselves regarding Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, “This man who claims risâlat (prophethood) is not a Rasûl, but is a human like us and he is unable to bring forth material miracles like the other Ambiyâ.” The Qur’ân answers that those Ambiyâ who came from before were all humans. They would eat, drink and fulfill all other human needs. No Nabî was such that he was free from human needs. Regarding miracles, what can be a greater miracle than the Qur’ân? One reason for its miraculousness is that people of different thoughts, beliefs, character, and actions can judge themselves in the mirror of the Qur’ân. It has made mention of every nation and person, either clearly or by indication. Allâh سُبْحَانَهُ وَتَعَالَى states, “Definitely, we have revealed to you a book in which mention of you is made. Do you not understand?” (10)
It is mentioned of the famous Tâbiî and Arab leader, Hadhrat Ahnaf Ibn Qays Rah that once while sitting, he heard someone reciting this verse. He became startled and said, “Bring the Qur’ân-e-Majîd. Let me look for those verses wherein mention is made of me, so that I can then see which group of people do I belong to and who do I resemble.” He continued turning the pages of the Qur’ân and reading the conditions of different people. First, he read those verses wherein the fortunate people are mentioned. Some of them had sacrificed their lives in the path of Allâh سُبْحَانَهُ وَتَعَالَى , some had spent all their wealth, some stayed away from the bed the whole night and some did not go close to any evil. Then he read those verses in which the hypocrites, sinners, disbelievers, and polytheists were mentioned. After reading both types of verse he said, “O Allâh! I am not from both these groups.” Then he recited the verse of Sûrah tawbah in which such people are mentioned who had done evil as well as good actions. After reciting this, he said, “Yes, this is where mention is made of me.”
One of the laughable and foolish actions of the mushrikîn was that they were not unanimous on one opinion regarding the Qur’ân. Sometimes they would say, “This is magic.” Sometimes they would say, “This is poetry.” At other times they would say, “This is confused dreams,” “Nabî (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) concocted it up,” or “Someone has taught him.” The Qur’ân mentioning their differences and confusion says, “In fact they say, ‘This (Qur’ân) is confused dreams.’ Nay, but in fact they say, ‘He has concocted it. Nay but he is a poet (and the Qur’ân is poetry).’ Let him bring to us such an (outward) sign as were sent to the people of the past.” (5) Thereafter, the Qur’ân turns our attention to the final result of the oppressive nations which Allâh سُبْحَانَهُ وَتَعَالَى has made to serve as admonition for people of insight. When these nations that were destroyed saw the signs of Allâh سُبْحَانَهُ وَتَعَالَى ’s punishment descending, they attempted to flee. Allâh سُبْحَانَهُ وَتَعَالَى did not grant them respite and He turned them into a heap of ashes. (11-15) It was said to them, “Now, do not attempt to flee, but return to that ease and comfort which you were so intoxicated about, and return towards those lofty palatial homes which you were so proud of, and towards those areas and districts where you used to strut about arrogantly. Go there, so that when the people ask about the sight of the descent of punishment, then you will be able to answer.” Hadhrat Qatâdah Rah states, “These words have been said to them to mock and disgrace them.”
(3) In this clear book, countless proofs of the oneness of Allâh سُبْحَانَهُ وَتَعَالَى in the universe are spread out. In the universe, whatever forms there are i.e., the earth, heavens, sun, moon, day, and night etc., Allâh سُبْحَانَهُ وَتَعَالَى has not created them in vain but with wisdom and with the purpose that man ponders over them and derives lesson. In this world of colour and smell, everything is involved in the obedience and tasbîh of Allâh سُبْحَانَهُ وَتَعَالَى besides the disbelieving humans who have made disobedience and negligence their way of life. (16-20)
(4) The mushrikîn, who lower themselves before inanimate objects, leaving aside Allâh سُبْحَانَهُ وَتَعَالَى , have been criticized and reprimanded. A proof is sought from them regarding their belief that idols are worthy of worship (21-24) It is apparent that there is no intellectual or narrated proof for the permissibility of idol-worship and shirk.
Six Proofs
(5) After refuting the incorrect theories of the mushrikîn, six proofs have been mentioned regarding the existence of one creator and powerful being. All of these are proofs of the amazing system of the world which can be witnessed with the eye and which people of knowledge have accepted after investigating its reality.
a- The first proof given is that the heavens and the earth were both joined together. Allâh سُبْحَانَهُ وَتَعَالَى separated them. He made the heavens the abode of the angels and the earth the abode of humans. The theory which the Qur’ân presents of the heavens and earth being joined was not known by the people of that time nor did they claim it to be wrong. Now, approximately 200 years ago, the experts of geology and astronomy, after great research and observance, have come to this conclusion that all objects in orbit whether it be the sun, stars, earth, or moon were all fused together, then they were separated, whereas the Qur’ân mentioned this reality 1400 years ago without fear of refutation. What else can this be called but a miracle of the Qur’ân?
b- The second proof is that Allâh سُبْحَانَهُ وَتَعَالَى created everything from water. This is a great revelation made on the lips of an unlettered person. Today, all scientists accept that water has the rank of being the basic element of the existence of all living things. Without water, life is impossible. Every living being, whether it be an animal, a tree, or a plant, are in need of water. Look at the moon. It is similar to the earth in form, but since there is no water there, it is impossible to live on its surface.
c- The third proof given is that Allâh سُبْحَانَهُ وَتَعَالَى has placed mountains on the earth so that the earth does not shake due to (the weight of) people. If the mountains were not there, then the earth would be struck with continuous earthquakes and disturbances and would not be protected from the fire raging within the recesses of the earth. Now too, we find such volcanic mountains through which the earth at times releases heat. The lava coming out of it makes life impossible.
d- The fourth proof is that Allâh سُبْحَانَهُ وَتَعَالَى has made wide roads in the earth so that people can travel on them. Leave alone flat plains, look at mountain ranges which are found from country to country. Allâh سُبْحَانَهُ وَتَعَالَى has made wide valleys and roads between these mountains so that man has no difficulties during his travels.
e- The fifth proof is that Allâh سُبْحَانَهُ وَتَعَالَى has made the heaven a protected roof. In this roof are thousands of stars, the sun and moon which are moving at a tremendous speed in their orbits. Neither do they collide, nor do they become entangled. If even one star moves out of its orbit, then there would have been chaos in the system of the universe. Who is the being controlling this whole system and who does not allow anyone of these celestial bodies to alter from their specified course and speed? Is it Uzza and Manât? Is it Lât and Hubul? No, it is none but Allâh سُبْحَانَهُ وَتَعَالَى , the Master of the universe.
f- The sixth proof is that Allâh سُبْحَانَهُ وَتَعَالَى has created day and night, the sun and moon. These are all orbiting in the skies just as fish swim in water. There is no strain in their continuous movement, and they never stop. They continue moving. There life is only in movement. (30-33) The Qur’ân presented this theory of the movement of day and night, sun and moon, stars, and celestial bodies at such a time when the intelligent people of that time were unaware. Modern science corroborates this Qur’ânic statement. Scientists have understood this reality after years and years of investigation using huge telescopes and modern machinery in ready laboratories. The question is, besides the means of wahî (divine revelation) what other way was there for an unlettered Nabî to gather such information and offer this information to the whole world? Is the explanation of these realities on the blessed tongue of an unlettered Nabî not proof of his truthfulness? Definitely it is, but it is necessary to remove the bandages of obstinacy and prejudice to accept these proofs.
(6) After mentioning the proofs of tawhîd, nubuwwat, resurrection and recompense, the incidents of 17 Ambiyâ are mentioned i.e., Hadhrat Mûsa, Hadhrat Hârûn, Hadhrat Ibrâhîm, Hadhrat Lût, Hadhrat Ishâq, Hadhrat Ya’qûb, Hadhrat Nûh, Hadhrat Dâwûd, Hadhrat Sulaymân, Hadhrat Ayyûb, Hadhrat Ismâ’îl, Hadhrat Idrîs, Hadhrat Zul-Kifl, Hadhrat Yûnûs, Hadhrat Zakariyyâ, Hadhrat Yahyâ and Hadhrat Îsâ عليهم السلام (48-91). The call of all these Ambiyâ was one, “Whoever does good actions, and he is a believer, then his efforts will not be wasted” (94) From these 17 Ambiyâ, the incidents of 6 of them have been mentioned with a bit of detail.
a- Hadhrat Ibrâhîm عَلَيْهِ السَّلَام, who due to calling towards tawhîd and refuting shirk, was thrown into the fire. However, Allâh سُبْحَانَهُ وَتَعَالَى protected him.
b- His nephew, Hadhrat Lût عَلَيْهِ السَّلَام who was sent as a Nabî to a very evil nation.
c- Hadhrat Nûh عَلَيْهِ السَّلَام, who was called Shaikhul-Ambiyâ, due to his old age and due to his patience and forbearance in the path of Allâh سُبْحَانَهُ وَتَعَالَى . He fulfilled the duty of da’wat for 950 years.
d- Hadhrat Dâwûd عَلَيْهِ السَّلَام and his son Hadhrat Suleymân عَلَيْهِ السَّلَام who were both Nabîs and kings. They were both granted spiritual and material bounties.
e- Hadhrat Ayyûb عَلَيْهِ السَّلَام, who was tested by difficulties and sickness. He displayed such patience, that his patience has become proverbial. He continuously turned his attention to Allâh سُبْحَانَهُ وَتَعَالَى during his difficulty and sickness. His attention to Allâh سُبْحَانَهُ وَتَعَالَى turned the mercy of Allâh سُبْحَانَهُ وَتَعَالَى to him. His du’âs were accepted and the period of trial was brought to an end.
f- Hadhrat Yûnus عَلَيْهِ السَّلَام whom the fish swallowed. From within its stomach, he called out to Allâh سُبْحَانَهُ وَتَعَالَى . His call was heard, and he was saved from grief. Verily Allâh سُبْحَانَهُ وَتَعَالَى saves those who call out to him in sadness and grief.
(7) Yâjuj and Mâjuj who have been mentioned in Sûrah Kahf are mentioned once again here. Close to Qiyâmah, they will be released and will descend from every high place. (96)
(8) The mushrikîn and their idols will be the fuel of Jahannum on the Day of Judgment. They will not be able to assist each other.
(9) After mentioning the incidents of the past Ambiyâ, we are informed that Muhammad Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم is a mercy for the whole universe in worldly matters and in dîn. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم has conveyed Allâh سُبْحَانَهُ وَتَعَالَى ’s message to mankind. When after presenting all types of proofs and still people did not understand, then he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) made du’â to Allâh سُبْحَانَهُ وَتَعَالَى , “He said, “O my Rabb! Pass judgment for the truth. And our Rabb is very merciful, help is sought from Him in those things which you people mention.” Allâh سُبْحَانَهُ وَتَعَالَى accepted his (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) du’â. During the Battle of Badr, Allâh سُبْحَانَهُ وَتَعَالَى ’s punishment descended on the mushrikîn. On this du’â, Sûrah Ambiyâ terminates.
Sûrah Hajj
Sûrah Hajj is a Madanî sûrah. It has 78 verses and 10 rukûs. This sûrah is called Sûrah Hajj because the announcement of the compulsion of Hajj on the tongue of Hadhrat Ibrâhîm عَلَيْهِ السَّلَام is mentioned in it. Our honourable readers have read this over and over that in Makkî sûrahs, generally beliefs are discussed, whereas masâ’il and laws are discussed in Madanî sûrahs. However, this does not mean that beliefs are not discussed in Madanî sûrahs. The above-mentioned principle is only with regards to that subject matter which is predominant. It is not a general and uniform rule. Take Sûrah Hajj as an example. Even though it is a Madanî sûrah and such shari laws like hijrat (migration), jihâd, Hajj and qurbânî are found in it, more of the subject matter of Makkî sûrahs are found in it i.e., the belief of tawhîd, warnings and threats, resurrection and recompense, Jannah and Jahannum, the scenes of Qiyâmah and its horrors.
The sûrah commences with such words that one’s heart begins to shiver and one’s body begins to quake. Allâh سُبْحَانَهُ وَتَعَالَى states, “O people, fear your Rabb. Verily the tremor of Qiyâmah is a very great thing. On that day you will see that every breastfeeding mother will forget her suckling infant, every pregnant woman will abort her foetus and you will see the people drunk whereas they will not be drunk, but the punishment of Allâh سُبْحَانَهُ وَتَعَالَى is severe.” On seeing it, people will lose their senses.
(1) Thereafter resurrection is proven.
The main proof is the different stages of human creation. Man passes through seven stages in his creation and coming into existence.
1- The father of man, Hadhrat Âdam عَلَيْهِ السَّلَام was created directly from sand. Every human, indirectly, has a relationship with sand.
2- Every human is created from a drop of semen. Semen is made from blood, which is made from food, which is made from sand. The secret of life is hidden between sand and semen.
3- In the third stage, a clot of blood is formed.
4- In the fourth stage, a piece of flesh is formed, sometimes complete and sometimes incomplete.
5- In the fifth stage, a child is born. Its senses are very weak.
6- In the sixth stage, he becomes a young man and reaches perfection in strength and intelligence.
7- In the seventh stage, he either passes away in youth or reaches old age where he begins thinking like a small child or baby.
How can those people, who themselves go through these stages then say that Allâh سُبْحَانَهُ وَتَعَالَى does not have the power to create a second time? This is more so for the people of today who know that Allâh سُبْحَانَهُ وَتَعَالَى has hidden all human characteristics in one drop of semen. How can those people who have so much of information then deny a second life after death?
(2) Some people are completely astray (8-10). Some are such that they are confused. If they attain worldly benefits, then they remain in worship and are firm on dîn. However instead of benefit, if they are faced with any trial, then they turn away. (11) It is as if these foolish people have regarded dîn and îmân as currency. They judge its purity or falseness by worldly benefit and harm.
(3) If a review is taken of the different religious groups, then they can be divided into 6 groups :
1- Muslims who follow Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم and believe in the Qur’ân.
2- Jews, the followers of Hadhrat Mûsa عَلَيْهِ السَّلَام, who believe in the Tawrât.
3- Christians, the followers of Hadhrat Îsâ عَلَيْهِ السَّلَام, who believe in the Bible (Injîl).
4- Sâbi. It has been mentioned that this group was found during the era of Hadhrat Ibrâhîm عَلَيْهِ السَّلَام. They used to worship the stars.
5- Majûs (Zoroastrians). They do not follow any heavenly religion. They worship the sun, moon, and fire.
6- Mushrik (polytheists). They worship idols. Five of these groups are Shaytâns and only the first one is Rahmân’s (i.e., Allâh سُبْحَانَهُ وَتَعَالَى ). Judgment will be passed between these groups on the Day of Judgment. (17)
(4) Hadhrat Ibrâhîm عَلَيْهِ السَّلَام built the house of Allâh سُبْحَانَهُ وَتَعَالَى (baitullâh) by the command of Allâh سُبْحَانَهُ وَتَعَالَى . Thereafter, he stood on Mount Abu Qays and made the announcement of Hajj. Allâh سُبْحَانَهُ وَتَعَالَى , through His complete and perfect power, conveyed this call to all the inhabitants of the heavens and the earth, and all heard it. Because of the connection to Hajj and the rites of Hajj, we are also informed that to honour the prohibitions of Allâh سُبْحَانَهُ وَتَعَالَى (i.e., not to do wrong) is a sign of îmân. Just as there is great reward in doing good actions, similarly there is great reward in abstaining from those things and actions which Allâh سُبْحَانَهُ وَتَعَالَى has declared as harâm (prohibited) (30).
(5) A true believer has four qualities :
1- Fear of Allâh سُبْحَانَهُ وَتَعَالَى .
2- Patience in difficulties.
3- Punctuality in salâh.
4- Spending in good causes.
(6) After commanding the sacrifice (qurbânî) of animals, we are informed that their blood and meat do not reach unto Allâh سُبْحَانَهُ وَتَعَالَى , but the taqwâ (piety) of the person reaches Him. (37) The person in whose heart there is taqwâ, will abstain from sins and will perform good actions only for the pleasure of Allâh سُبْحَانَهُ وَتَعَالَى .
(7) After mentioning the rites of Hajj, permission for jihâd and fighting is granted to the Muslims because the disbelievers prevented the Muslims from the dîn of Allâh سُبْحَانَهُ وَتَعَالَى and from entering Makkah. In the early stages of Islâm the Muslims were commanded to be patient and to overlook. However, when the Muslims were established in Madînah and inspite of their patience and forbearance, the evil and excesses of the mushrikîn continued, then through this verse (39) of Sûrah Hajj, permission was given to make jihâd. It is the opinion of many Sahâbahh and Tâbi’în that after approximately 70 verses which were revealed advising not to retaliate, this was the first verse in which permission for fighting was given.
Together with this, the wisdom of jihâd has also been mentioned. The wisdom is that if Allâh سُبْحَانَهُ وَتَعَالَى did not grant permission for jihâd, then the enemies would have conquered them and the people of kufr would have gained an upper hand over the people of Islâm, due to which places of worship would have become deserted. However, when they fear that they will get a stone in response to a brick, then they will think 100 times before attacking. (How sad is it that the disbelievers do not have fear of a Muslim attack, nor do they have any worry to defend themselves. That is why they move around Islâmic countries without hindrance like wild animals).
(8) Like the other Ambiyâ عليهم السلام, the purpose of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم being sent was to convey Allâh سُبْحَانَهُ وَتَعَالَى ’s message. (49) Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم remained steadfast in fulfilling the purpose of his coming. The mushrikîn continued in their work of mockery, rejection and creating of doubts in his call. This line of action has occurred with every Nabî. On the other hand, Allâh سُبْحَانَهُ وَتَعَالَى has His system where He continues removing the whisperings and doubts created by Shaytân (52-53) (Today also, the west has kept alive the methods of Shaytân from past eras and by means of the media, continue creating doubts in Islâmic beliefs and practices).
(9) After mentioning the proofs of Allâh سُبْحَانَهُ وَتَعَالَى ’s power and refuting the false deities of the kuffâr, the speech turns a second time towards Islâmic laws and commands. The people of îmân are commanded to make jihâd in the path of Allâh سُبْحَانَهُ وَتَعَالَى , perform salâh and give zakâh. Sûrah Hajj terminates with these commands.