Day 21
+/- 5 Minutes read

TWENTY-SECOND PÂRA

In the last few verses of the 21st pâra, the pure wives of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم are addressed. Since this address continues in the 22nd pâra, it was not touched on in the 21st pâra. It was felt that these verses should be mentioned together. The background of these verses has been mentioned in the Ahâdîth, that when the era of conquests began, the pure wives of Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم requested him to slightly increase their allowance and stipend. At this occasion these verses were revealed in which they were given a choice of one of two things, either they choose separation from Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم so that they can live a life of comfort, or else they spend their life in poverty and difficulty and focus their attention on the enjoyments of the hereafter. When Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم gave them this choice, they all gave preference to the hereafter. At this juncture, while mentioning the virtues of the pure wives of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, they have been commanded seven things :
1- When speaking with men (out of necessity), then they should not use a sweet tone.
2- Without necessity, they should not venture out of their homes because the protective and safe havens of Muslim women are their homes.
3- They should not emerge like the women of the days of ignorance exposing their satr (any portion of their body) and beauty.
4- They should be regular on salâh.
5- They should give zakâh.
6- They should obey Allâh سُبْحَانَهُ وَتَعَالَى and His Rasûl (صَلَّى اللهُ عَلَيْهِ وَسَلَّم).
7- They should recite the Qur’ânic verses and revise the ahâdîth.

Besides this, other important points mentioned in Sûrah Ahzâb in this portion of the 22nd pâra are as follows :
(1) They are ten qualities which grants a Muslim a distinguished and outstanding status in society and which creates an identity for him.
These ten qualities, whether found in a man or woman, makes them worthy of forgiveness and a great reward. These are Islâm, îmân, qunût (everlasting obedience), sidq (truthfulness), sabr (patience), khushû (humility), charity, fasting, protection of private parts and making an abundance of the zikr of Allâh سُبْحَانَهُ وَتَعَالَى. (3-5)

(2) Sûrah Ahzâb also alludes to a famous incident due to which the opponents of Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم made him a target of severe criticism, taunting and reproaching. When Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s adopted son Hadhrat Zayd Ibn Hârithah صَلَّى اللهُ عَلَيْهِ وَسَلَّم and his (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) cousin Hadhrat Zaynab رضي الله عنها were not happy with each other and a separation took place, then by the command of Allâh سُبْحَانَهُ وَتَعَالَى, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم himself married Hadhrat Zaynab رضي الله عنها. There was huge uproar that Muhammad had married his adopted son’s wife, since according to the notion of the times of ignorance, the marriage was improper. Allâh سُبْحَانَهُ وَتَعَالَى states that He made the marriage of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم to her so that in future there is no difficulty for the Muslims in getting married to the divorced wife of their adopted children. (37)

Here, by the way, this point should be noted that the antagonists of Islâm and Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم have made evil attempts to regard lust as the primary factor for Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s many marriages. If two basic points are kept in mind, then the futility of these objections will become apparent. The first point is that Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم spent his whole youth with such a woman who was almost double his age. As long as she lived, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم did not accept any other woman in his marriage. Besides Hadhrat Khadîjah رضي الله عنها, whichever other women Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم married it was after he had entered the doorstep of old-age i.e. 50 years of age.

The second point is that besides Hadhrat Ayesha رضي الله عنها, none of his other wives were virgins. If (معاذ الله) Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s purpose of many marriages was due to following his lust, then he would have got married while young and he would have married young virgin girls. In reality there are many social, political, educational and religious wisdoms in having many wives. However this summary does not allow us to go into detail.

(3) Here we are reminded of the great favour which Allâh سُبْحَانَهُ وَتَعَالَى has granted the believers in the form of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم. Five outstanding qualities of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم have been mentioned :

1- Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم will give testimony regarding his ummah and other ummahs on the Day of Judgment, because all the people of the world are included in his (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) ummah. Those who accept îmân are called ummate-ijâbat (the ummah who has accepted) and those who do not accept îmân are called ummate-da’wat (the ummah which was invited).
2- For the people of îmân, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم conveys glad-tidings of Jannah and success.
3- It is his (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) responsibility to warn the disbelievers and sinners of Allâh سُبْحَانَهُ وَتَعَالَى’s punishment and destruction.
4- Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم calls to piety, reformation, good character and steadfastness. His call was not towards the world, leadership, gathering of booty and neither to nationalism or tribalism but was only for the pleasure of Allâh سُبْحَانَهُ وَتَعَالَى, the purpose of which was nothing but goodness and reformation. What doubt can there be that the greatest action of the Ambiyâ عليهم السلام was da’wat (inviting and calling to Allâh سُبْحَانَهُ وَتَعَالَى)? Allâh سُبْحَانَهُ وَتَعَالَى himself says, “And whose words can be better than the one who calls to Allâh سُبْحَانَهُ وَتَعَالَى, does good actions and says, “Definitely, I am from the Muslims” (Fusilat)
5- Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is sirâjum-munîr (a bright sun). Due to the illuminated presence of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, darkness was removed and doubts were expelled. (45-47) Allâh سُبْحَانَهُ وَتَعَالَى gives a similarity of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم to a bright sun because by means of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, Allâh سُبْحَانَهُ وَتَعَالَى removed the misguidance of shirk and deviation and He gave guidance to those who were astray. This is exactly like the sun, that when it becomes bright, then the darkness of the night is expelled and it becomes easy for one to reach one’s destination.

(4) Sûrah Ahzâb mentions etiquettes which people during the days of ignorance were unaware of. Here, 3 of these etiquettes are mentioned :
1- Do not enter any house without permission.
2- If you have been invited to someone’s house for meals, then after finishing, leave. Do not become involved in talks, wasting the time of the owner of the house.
3- If there is a need to ask for something from a non-mahram woman, then ask behind a veil (curtain). Do not come in front of them while they are unveiled. However, coming in front of mahram women who are not veiled is permissible. (53-55)
(Note : Non-mahram women are those whom one is allowed to marry e.g. cousins, sisters-in-law, uncle’s wife, nephew’s wife etc. Separation from them is compulsory in Islâm. However, many people are completely unaware of this. If they are aware, then too purdah is not observed from them. Translator)

(5) After mentioning the sanctity of the pure wives of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, Allâh سُبْحَانَهُ وَتَعَالَى mentions the greatness and honour of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم and He commands the people of îmân to send durûd and salâm to Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم. By reciting durûd and salâm, in reality, this is an honour for us, a means of elevating our ranks and a means of cleansing our sins. (56)

Hadhrat Abu Talhah رَضِيَ اللهُ عَنْهُ narrates that once Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم emerged. The signs of happiness were apparent on his blessed face. The Sahâbahh رَضِيَ اللهُ عَنْهُ said, “O Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم, today we can see (unsual) signs of happiness on your blessed face.” Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم said, “Today an Angel came to me and said, “O Muhammad! Are you not pleased? Allâh سُبْحَانَهُ وَتَعَالَى has said that, ‘From amongst your ummah, whoever sends durûd upon you, I will send down ten mercies upon him and whoever send one salâm to you, I will send down ten times salâms (salutations) for him.’ I replied to the angel, ‘Yes, I am happy.’” (Musnad-e-Ahmad, Nasâi)

(6) First, the compulsion of hijâb was revealed to the ummahâtul-mu’minîn (the Mothers of the believers). Thereafter, in general, every Muslim woman has been commanded to observe hijâb, whether she is a wife, daughter or mother. Hijâb is a protector of the honour and respect of a woman and is a means of exaltation and reverence. It is necessary to keep in mind certain conditions for the shar’î hijâb.
1- The hijâb must be such that it covers the entire body.
2- The hijâb must not be attractive and eye-catching.
3- The hijâb must not be so thin by which the colour or shape of the body could be discerned.
4- It should be loose. It should not be so tight that it makes apparent those limbs which could lead to evil.
5- It should not be so perfumed that its fragrance can be smelt by others.
6- It should not resemble the clothing of men.
7- It should not be such clothing which is a trademark of the disbelieving and mushrik women.
8- It should not be such clothing worn merely for show and name. There are severe warnings for this in the hadîth.

(7) At the end of the sûrah, the importance of farâ’idh, wâjibât and other shar’î laws are mentioned. These laws are part of a trust which Allâh سُبْحَانَهُ وَتَعَالَى has placed on His servants. The skies, earth and mountains refused to lift the weight of this trust because they did not have the ability to bear it. However, since Allâh سُبْحَانَهُ وَتَعَالَى had granted man intelligence, thought and the ability to differentiate between good and evil, he has lifted this burden, but then too he could not fulfill its rights.

Sûrah Sabâ

This is a Makkî sûrah. It has 54 verses and 6 rukûs. The sûrah commences with Allâh سُبْحَانَهُ وَتَعَالَى’s praises, that Being who has created all creation, established an orderly system for the universe and has an all-encompassing knowledge in running the system of the universe. None of His actions are without wisdom. Thereafter, the mushrikîn are mentioned who deny reckoning, recompense and life after death. Allâh سُبْحَانَهُ وَتَعَالَى commands Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم to take an oath by His Rabb that Qiyâmah is definitely going to come. The pious will definitely be rewarded and the evil ones will be punished. (2) Besides this, other important points in this sûrah are :
(1) Allâh سُبْحَانَهُ وَتَعَالَى mentions His bounties on Hadhrat Dâwûd and Hadhrat Sulaymân عليهما السلام and the people of Sabâ, thus making a comparison between the grateful and ungrateful people. The first two mentioned were Allâh’s Nabîs, grateful servants and involved in the remembrance of Allâh سُبْحَانَهُ وَتَعَالَى.

Allâh سُبْحَانَهُ وَتَعَالَى had granted Hadhrat Dâwûd عَلَيْهِ السَّلَام a miraculously beautiful voice. When he would make tasbîh (glorification) of Allâh سُبْحَانَهُ وَتَعَالَى, then the mountains and birds would join him. When he would recite the Zabûr, animals would listen to his recital and would begin crying. Allâh سُبْحَانَهُ وَتَعَالَى made iron soft for him. He could shape it as he wished and he would manufacture whatever he wanted. He had a “factory” in which he would make strong chains of iron. This could be called the first steel-mill in the world. As Allâh سُبْحَانَهُ وَتَعَالَى had granted special favours to Hadhrat Dâwûd عَلَيْهِ السَّلَام, similarly He blessed Sulaymân عَلَيْهِ السَّلَام. Allâh سُبْحَانَهُ وَتَعَالَى taught him the language of the birds. Copper would take the form of flowing streams. From it, he could make whatever he wanted easily. The jinns were under his control. He would use them to build for him and to carry out the difficult tasks of carrying loads and transporting them. The wind was subservient to him. As there are aeroplanes today, he also had a kind of throne which would cover the distance of two months in a portion of the day. Inspite of such amazing bounties, the father and son did not fall prey to pride and haughtiness, whereas generally man is such that very few of Allâh سُبْحَانَهُ وَتَعَالَى’s servants are grateful.

The second incident mentioned here is of the people of Sabâ. If the first incident is a bright lighthouse for the people of îmân and gratitude, then the second incident is a dark glimpse of the people of kufr and evil. The people of Sabâ were given bounties like an abundance of sustenance, healthy water and air, lush lands and fruit-laden gardens. These gardens were found on both sides of the road for a long distance. Neither would hunger and thirst trouble them nor heat and sunshine. There was also a dam to store water, which is remembered by the name of Sadde-Ma’ârib. However these people were not appreciative of these bounties, but became ungrateful. That which happens to every ungrateful nation befell them. Punishment was meted out to them. The dam broke, and the water caused great destruction. The gardens and towns became destroyed and were washed away. In the place of flowers and plants, nothing remained besides weeds and thorny trees. Mention of the people of Sabâ remains only as a legend. (15-21)

(2) In this sûrah, the beliefs and theories of the mushrikîn have been continuously refuted and disproved by means of both logical and naqlî (traditional) proofs. At a certain place they are requested to call those who they regard as solvers of their problems and needs besides Allâh سُبْحَانَهُ وَتَعَالَى, to see if they grant them any benefit. At a certain place, in a persuasive tone, a command has been given to pose to them the following question, “Who grants them sustenance from the heavens and earth?” At another place, they are asked to bring forward those whom they regard as partners to Allâh سُبْحَانَهُ وَتَعَالَى in worship, so that it can be seen if they have such qualities in them which makes them worthy of worship. (22-27)

Going forward in sûrah Sabâ, the fundamental reason of disbelief and disobedience of the disbelievers and mushrikîn has been shown to be wealth and riches. They had so much of pride in it that they thought that people with so much wealth and children like them, cannot be punished in this world, nor in the hereafter. In the words of the Qur’ân, “They said, ‘We possess more wealth and more children than you. We can never be punished.’” They would make presumptions regarding matters of the hereafter based on analogies with this world. They thought that just as Allâh سُبْحَانَهُ وَتَعَالَى had granted them ease and comfort in this world, this would also be granted to them in the hereafter. They are answered in this verse, “Say, ‘For whomsoever He wishes, My Rabb widens sustenance and (for whomsoever he wishes He) straitens it. However, most people do not know.’” (36) The pride and arrogance over wealth and riches lead them to mock and despise Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم, and they would not abstain from calling him (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) معاذ الله mad and foolish. For this reason, Allâh سُبْحَانَهُ وَتَعَالَى states, “Say, ‘I advise you one thing, that for Allâh سُبْحَانَهُ وَتَعَالَى’s sake, you stand in twos or individually, and then you think. (Definitely, you will admit, after sober thought that) your companion (i.e. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم) is not insane. He is but a Warner to you in front of a severe punishment.’” (47) In the last verse, this is mentioned that they will want to accept in the hereafter. However a veil will be placed between them and their desires. Thus, they will remain deprived of îmân.(54)

Sûrah Fâtir

Sûrah Fâtir is a Makkî sûrah. It has 45 verses and 5 rukûs. In this sûrah, there is a call to the oneness of Allâh سُبْحَانَهُ وَتَعَالَى, proofs of His existence, destruction of the foundations of shirk and emphasis to remain firm on the true religion. In the beginning of the sûrah, is the blessed mention of the Being who is the Creator and Originator, and who has created the universe, man, angels and jinns. Man’s gaze has been directed to those universal signs which are spread out in every page of the book of this world. The life after death has been mentioned with such open and practical proofs which every city-dweller and village-dweller can understand. Allâh سُبْحَانَهُ وَتَعَالَى gives life to the dead land by means of rain. He brings day and night one after the other. That Being who makes man pass through different stages can give life again to a dead person. (9) This sûrah also differentiates between îmân and guidance, kufr and misguidance by means of perceivable examples. This sûrah shows that just as a blind and sighted person, a dead and living person, darkness and light, sun and shade cannot be equal, similarly a believer and disbeliever can never be equal. (19-22)

Thereafter, this sûrah discusses the proofs of Allâh سُبْحَانَهُ وَتَعَالَى’s oneness and power for a second time. In the different colours and varieties of flowers, white, red and black mountains, different shades, languages and temperaments of people and in the thousands of types of birds, fish, insects and animals are countless signs of His power. However, on seeing these signs, only those will get fear in their hearts who have knowledge, those who can think deeply and who can remove the veils which obscure reality, because according to the amount of recognition (ma’rifat) there is in the heart, respect and greatness will be found accordingly. For this reason, the heart of Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم contained the most amount of respect and awe for Allâh سُبْحَانَهُ وَتَعَالَى compared to other people, as Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم himself said, “By Allâh! In my heart, I have more fear and respect for Allâh سُبْحَانَهُ وَتَعَالَى than any of you.”

The people of knowledge mention that the word “Ulamâ” does not refer to the learned scholars of dîn and sharî’ah only, but also to those scholars who have knowledge of the universe i.e. medicine, astronomy, botany, knowledge of the atmosphere and geology. They are also included in it, because if they place a gaze on the secrets of the universe, with a correct frame of mind, then this gaze will force them to acknowledge the oneness and power of Allâh سُبْحَانَهُ وَتَعَالَى. This acknowledgement finally becomes a means of creating the fear and honour of Allâh سُبْحَانَهُ وَتَعَالَى. Then the sûrah turns away from كتاب منظور (the seen book of the universe) toward كتاب مسطور (the written book i.e. the Qur’ân). Those people who make tilâwat (recite) of the Qur’ân have been praised. (29-30) After their praises, the virtue of the ummah of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم has been mentioned in general, upon which Allâh سُبْحَانَهُ وَتَعَالَى revealed this book.

However, after revelation of the Qur’ân, this ummah has been divided into three groups :
1- ظالم (Oppressor). He is that sinning Muslim whose sins are more than his virtues.
2- مقتصد i.e. that believer whose good and evil actions are equal.
3- سابق i.e. that true believer who excels others in obedience and worship.
However the final and everlasting abode of all three is Jannah. Some will go directly to Jannah and some will go after being punished for their sins. At the end of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى’s forbearance is mentioned that He does not immediately punish a person for his sins. If this was so, then no human, animal and bird would have remained alive on earth. He has kept a specified time for reward and punishment. When that time comes, then He will bring into motion His system of perfect justice.

Sûrah Yâsîn

This is a Makkî sûrah. It has 33 verses and 5 rukûs. Our Muslim brothers recite it for easiness of the pangs of death, but very few practise on it, whereas the real purpose, reward and means of attaining Allâh سُبْحَانَهُ وَتَعَالَى’s closeness is by practising on it. In the beginning of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى takes an oath by the Qur’ân on the truthfulness of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s risâlat (being sent as a messenger). (2-4) Then the disbelievers of the Quraysh are mentioned who have exceeded the bounds in their disbelief and misguidance due to which they became liable for Allâh سُبْحَانَهُ وَتَعَالَى’s punishment. Thereafter, mention is made of people in a certain town who had falsified three Ambiyâ of Allâh سُبْحَانَهُ وَتَعَالَى, one after the other. When a person on the truth, who was sincere tried to explain to them, they martyred him. (13-21) A portion of the speech of this adviser, is found in the beginning of the 23rd pâra, which we shall present there (إن شاء الله).