Day 19
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TWENTIETH PÂRA

The twentieth pâra commences with mention of 5 proofs of Allâh سُبْحَانَهُ وَتَعَالَى’s power and oneness. All five are mentioned in an interrogative mode.

First proof : Is that Allâh سُبْحَانَهُ وَتَعَالَى who has created the heavens and earth and who has sent down rain from the skies, creating beautiful and lush gardens better or those partners attributed to Allâh سُبْحَانَهُ وَتَعَالَى?

Second proof : Allâh سُبْحَانَهُ وَتَعَالَى is that true benefactor who has made the earth a place of tranquillity, He has made rivers flow on its chest, He has placed heavy mountains on its back and He has placed a barrier between sweet and bitter water preventing them from mixing. Is it justice to equate idols to this benefactor and powerful being? (61)

Third proof : At the time of difficulty, oppression, sickness and hardship who is called? Lifeless idols or the Lord of the universe? (62)

Fourth proof : Who shows the way in the darkness of the land and sea? Who sends cool winds before sending down rain? Is it Allâh سُبْحَانَهُ وَتَعَالَى or hand-crafted statues?

Fifth proof : Who created humans the first time and who will create them a second time? Besides Allâh سُبْحَانَهُ وَتَعَالَى, is there any other deities which you can present? (64)

The Qur’ân’s general style is that it deduces the divinity and oneness of Allâh سُبْحَانَهُ وَتَعَالَى by the realities of human life and universal spectacles. It makes the whole universe a field of discussion and thought, until even it’s antagonists are forced to accept that besides Allâh سُبْحَانَهُ وَتَعَالَى there is none who can do all these works. (60-64) After the belief of tawhîd, the second fundamental issue which the mushrikîn could not understand was the issue of a second life. They used to say, “How it is possible that when we and our forefathers are sand, then we will be resurrected a second time? (67) In answer to their silly and hollow objection, Allâh سُبْحَانَهُ وَتَعَالَى consoles His Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم and warns the mushrikîn that whatever has happened to the past mushrikîn can happen to them also. “Travel in the lands and see what was the plight of the sinners.”

Thereafter some scenes of Qiyâmah are mentioned. (83) The universe will only remain until the time when the trumpet (sûr) is blown. When Hadhrat Isrâfîl عَلَيْهِ السَّلَام blows the trumpet the first time, then fear and awe will overcome all of creation in the heavens and earth. The second time the trumpet is blown, death will come to everything in the universe. When it is blown the third time, then all will arise alive from their graves. As the sûrah began with the mention of the greatness of the Qur’ân, at the end we learn that it is man’s good fortune if he holds firmly to the teachings of this blessed book.

Sûrah Qasas

Sûrah Qasas is a Makkî sûrah. It has 188 verses and 9 rukûs. The major portion of this sûrah deals with the incident of Mûsa عَلَيْهِ السَّلَام and Fir’awn. The sûrah begins with the hurûfe-muqatta’ât طسم and immediately thereafter discusses the truthfulness of the Qur’ân. Then, the beginning of the incident of Mûsa عَلَيْهِ السَّلَام is mentioned. Sûrah Qasas informs us that Fir’awn was very powerful in Egypt. He had exceeded all bounds in pride, oppression and injustice. He had divided the people of Egypt into different ranks and groups, like the colonialists and imperialists of today, so that the leaders would not face any fear of a uniform collective strength of the general masses. The Banî Isrâ’îl, who had become the largest minority in Egypt, were the main targets of this oppression and injustice. Allâh سُبْحَانَهُ وَتَعَالَى intended to raise the weak and make those who were subservient, the leaders.

In these conditions, Mûsa عَلَيْهِ السَّلَام was born. His mother was troubled because she knew that if Fir’awn ’s henchmen came to know, they would not leave this newborn child alive. Allâh سُبْحَانَهُ وَتَعَالَى who is All-wise and All-Knowing guided her. She built a box, placed the beloved of her heart in it and handed it over to the waves of the River Nile. Floating on the water, the box was lifted by one of Fir’awn’s servants who placed it on the lap of his wife, Hadhrat Âsiya. Fir’awn wanted to kill this innocent child.

However Allâh سُبْحَانَهُ وَتَعَالَى’s decision was something else. Definitely only that occurs which He decides. Man’s planning, schemes and programs all come to naught. Âsiya spoke in such a way that the hard-hearted tyrant’s heart melted. On the other side, due to excessive grief, the child’s mother was in such a condition that she had no tranquillity and rest at all. In her thoughts, she could only see the box falling into the hands of Fir’awn’s people and the blood spurting out from the child’s neck. Allâh سُبْحَانَهُ وَتَعَالَى, who is Most Merciful and Most Kind, gave comfort to her disturbed heart and promised her that He would return the child to her. How did this miracle become manifest? How did the impossible become possible? This is not man’s work, but His work.

Many wet-nurses attempted to breastfeed this hungry child, but he was not prepared to drink anyone’s milk. His sister, pretending to be a stranger, was watching this scene. On her advice, the distressed mother was called and (taking her to be a wet-nurse) the child was placed in the lap which it had been desiring. Fir’awn had made such a system, according to his thoughts, that no Isrâ’îlî child could drink from its mother. From the beginning, this plan was destroyed. Allâh سُبْحَانَهُ وَتَعَالَى’s decision was that the child which was to become a threat to the greatest oppressive leader of the time, must be nurtured under the care of his rule and at his expense.

Thus, that which the True Lord, Allâh سُبْحَانَهُ وَتَعَالَى had decided, had occurred. The plans of the false claimant of divinity were unsuccessful. When Mûsa عَلَيْهِ السَّلَام had grown into a young man, he mistakenly killed a Copt. On the advice of a loyal person, Mûsa عَلَيْهِ السَّلَام left Egypt and took the road to Madyan. Here he knew none, there was no place of residence, nor any means of earning. He spread out his hand to that Being who nurtures by means of a poisonous snake and a man-eating wolf. He said, “O my Rabb! Verily I am in need of that goodness which You sent down to me.” This du’â of his can be likened to an ocean in a teacup. Everything which man is in need of is included in this du’â. Man is in need of shade as well as the sunshine. Man is in need of being awake as well as sleep.

Whilst sitting under the shade of a tree, two modest and honourable women came along, herding their goats. Due to his kindness, he drew out water from the well for them and gave water to the goats to drink. The girls were intelligent. They went to their father Hadhrat Shuayb عَلَيْهِ السَّلَام and praised the strength, piety and trustworthiness of this unknown traveller. Mûsa was called by means of one of these girls. Not only did he get an honourable and comfortable place to stay, a proposal of marriage was presented to him with a few conditions.

After marriage, Mûsa was once returning to Egypt with his wife when he saw a blazing fire in a very cold jungle. He went forward to get fire. Here he was granted nubuwwat. The Being who granted him nubuwwat also granted him the miracle of the staff and shining hand and commanded him to speak words of truth to the one who had made the earth straitened for the servants of Allâh سُبْحَانَهُ وَتَعَالَى and who was not prepared to accept any being greater than himself. The words of truth were conveyed to him. Fir’awn did not want to accept, thus he did not accept. Allâh سُبْحَانَهُ وَتَعَالَى lifted him and his army of troops and handed them over to the wild waves of the sea, together with their slogan of material progress. Only Allâh سُبْحَانَهُ وَتَعَالَى’s name remained! The incidents of Hadhrat Mûsa عَلَيْهِ السَّلَام, Fir’awn and the Banî Isrâ’îl, a part of which has been mentioned here and the remaining part in different places in the Qur’ân, has many valuable lessons and advices. Maulânâ Hifzur-Rahmân Sewhârî Rah has mentioned them in Qasas-ul-Qur’ân. We are mentioning a summary of these here in our own words for general benefit.

(1) If people are patient over difficulties and problems, then in this world and the hereafter, good results will be attained.
(2) Whichever person places his trust in Allâh سُبْحَانَهُ وَتَعَالَى in his matters, Allâh سُبْحَانَهُ وَتَعَالَى will definitely ease his difficulties.
(3) Whoever acquires the quality of ishq (severe love) with Allâh سُبْحَانَهُ وَتَعَالَى, the largest forces of falsehood are insignificant in front of him.
(4) If any servant stands up with the banner of truth and has complete steadfastness, then, he will gain supporters and assistants, even from his enemy’s party.
(5) The person whose heart is saturated with îmân, is prepared to sacrifice everything, even one’s life, for his îmân.
(6) The greatest effect of slavery is that man is deprived of the soul of courage and determination. (That is why the Banî Isrâ’îl refused to enter the blessed land).
(7) Being vicegerents on the earth is the right of those people who remain steadfast in the field of endeavour and toil.
(8) No matter how powerful the force of falsehood is, eventually it is compelled to face defeat.
(9) It is Allâh سُبْحَانَهُ وَتَعَالَى’s habit that whichever nation is regarded as low and despised, will eventually be made the vicegerents of the land by Allâh سُبْحَانَهُ وَتَعَالَى.
(10) That person or group who turns away from accepting the truth purposely, then Allâh سُبْحَانَهُ وَتَعَالَى snatches away from them the ability to accept the truth. This is what happened to Fir’awn and his cohorts.
(11) Great deviation is when due to following the truth, man is granted success and then he himself turns away from it. This is what the Banî Isrâ’îl did.
(12) Another very great deviation is that instead of following the truth, man tries to make the truth conform to his desires. Inspite of being prohibited from fishing on Yaumus-Sabt (Saturday), the Isrâ’îlis tried to evade it by their own schemes.
(13) Whether anyone accepts the truth or not, it is the duty of the dâ’î (inviter) to continue fulfilling his duty of inviting. Some people of truth, continued prohibiting the disrespect of the Sabbath Day, till the end.
(14) Due to the evil actions of people, oppressive rulers are appointed over them.
(15) Saving their nations from the slavery of humans is the sunnah of the Ambiyâ عليهم السلام.

After mentioning the incident of Mûsa عَلَيْهِ السَّلَام and the end-result of Fir’awn the people of Makkah are given a warning in many different ways. (47) From amongst the ahle-kitâb, those who believed are praised. (52-55) Mention is made of the ignorance and foolishness of the mushrikîn. (57) Advice is given to abstain from being deceived with the wealth and possessions of this transitory world. (60-61) Some scenes from Qiyâmah are drawn. (62-66) Mention is made of Allâh سُبْحَانَهُ وَتَعَالَى’s power of creating and of having full control and choice in everything. (68)

After these subjects, another proud and disobedient person like Fir’awn is mentioned. His name was Qârûn. Regarding his lineage, he was from the family of Mûsa عَلَيْهِ السَّلَام. Majority of the Ulamâ have mentioned him to be the paternal cousin of Mûsâ عَلَيْهِ السَّلَام. Perhaps he was more wealthier than even the international capitalists of today. Never mind his treasures, there was a need for a huge group of strong men just to lift the keys to his treasure volts. This abundance of wealth made him proud and arrogant. Hadhrat Mûsa عَلَيْهِ السَّلَام explained to him that he should not be boastful over his wealth and riches because Allâh سُبْحَانَهُ وَتَعَالَى does not like those who boast. He advised him that he should spend his money which Allâh سُبْحَانَهُ وَتَعَالَى had granted him to attain His pleasure. As Allâh سُبْحَانَهُ وَتَعَالَى had shown kindness to him so too should he show kindness to Allâh سُبْحَانَهُ وَتَعَالَى’s slaves. He should not oppress anyone, nor should he use his wealth in unlawful avenues. However, he did not pay any need to these advices. He gave that answer which every foolish and proud rich person gives, “I have achieved this wealth due to my intelligence.” (78)

When those people who were drowning in the love of this world, saw the splendour and beauty of Qârûn, then their mouths began watering and they desired to be like him. It so happened that Allâh سُبْحَانَهُ وَتَعَالَى caused the earth to swallow him together with his treasures. This punishment of Allâh سُبْحَانَهُ وَتَعَالَى opened the eyes of the worshippers of the world. Then they conceded, “If Allâh had not favoured us, then he would have made the earth swallow us.” At the end of the incident of Qârûn, the Qur’ân gives an advice which every Muslim should always remember, “We have prepared the hereafter for those who do not desire greatness in the land and do not intend mischief. The final result is for the pious ones. (83)

(Today, the sickness of becoming great is not only found in the general public, but also amongst the Ulamâ as well. Those involved in this sickness should at all times keep this verse in front).

In the last verse of this sûrah, Allâh سُبْحَانَهُ وَتَعَالَى states, “Everything will be destroyed besides Allâh. All decisions rest with Him and towards Him you will be returned.” The exemplary final result of a king like Fir’awn and a rich person like Qârûn is a proof of this claim. “Everything will be destroyed besides Allâh.”
Sûrah Ankabût

Sûrah Ankabût is a Makkî sûrah. It has 69 verses and 7 rukûs. The subject matter of this sûrah is the same as that of other Makkî sûrahs. The theme of this sûrah is “sunnate-ibtilâ” i.e. in life, tests and trials are definitely going to come. In the Makkî life, the Muslims had to face many difficulties and trials. When the clouds of oppression and injustice did not stop after continuously raining down, then according to human nature, some people became worried. To make them understand, Allâh سُبْحَانَهُ وَتَعَالَى states, that it is His old system and way to test people of îmân so that a differentiation is made between the true and false, the believer and the hypocrite. A person of îmân shows steadfastness in front of great trials, whereas the feet of those who claim to have îmân with their tongues, falter. Some of them become apostates (معاذ الله) to save themselves from worldly difficulties. Allâh سُبْحَانَهُ وَتَعَالَى states, “And amongst people are those who say, “We believe in Allâh”, then when they are put through trials and tribulations in the path of Allâh, they make the difficulty of the people seem like it is the punishment of Allâh. And if help from Your Rabb comes, then they say, “Verily we were always with you”. “Does Allâh not know what is in the hearts of the people of the universe.” (10)

From amongst the people of îmân, the greatest trials came to the Ambiyâ عليهم السلام. Therefore in this sûrah, the incidents of Hadhrat Nûh, Hadhrat Ibrâhîm, Hadhrat Mûsa and Hadhrat Hârûn عليهم السلام have been briefly mentioned, so that the people of îmân will know that trials and tribulations will come to the people of truth, but these tests are not forever. Eventually, the people of truth attain victory while their opponents are defeated.

At the end of the sûrah, the idols of the mushrikîn have been likened to a spider. Just as it’s web is so weak that it can neither save the spider from cold and heat, nor can it defend it from strong winds, similarly the mushrikîn’s idols are weak. Neither can it save them from harm nor can it provide any benefit.