Day 22
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TWENTY-THIRD PÂRA

At the end of the 22nd pâra, mention has already been made of those Ambiyâ who were sent for the guidance of people of a certain town. However, they were not ready to follow the road of guidance. When the townspeople falsified all three Ambiyâ, one person from amongst the inhabitants of that place, whose name the commentators have mentioned as Habîb-Najjâr, came running to warn his people of Allâh سُبْحَانَهُ وَتَعَالَى’s punishment on them if they caused any harm to the Ambiyâ. He advised them to follow the Ambiyâ. When he explained to them and proclaimed his belief in front of all the people, they attacked and martyred him. After martyrdom, he was honoured with entrance into Jannah. When he saw the bounties of Allâh سُبْحَانَهُ وَتَعَالَى with his own eyes, which Allâh سُبْحَانَهُ وَتَعَالَى has prepared for the people of îmân, then these words emerged spontaneously from his mouth “O if only my people had known the reason why My Rabb has forgiven me and made me from among the honoured people.” (27)

Hadhrat Ibn Abbâs رَضِيَ اللهُ عَنْهُ states, “This believer was a well-wisher of his people during his life and after death also.” Thereafter, Allâh سُبْحَانَهُ وَتَعَالَى expresses pity over His servants, that whichever messenger came to them, they mocked him. Besides the above-mentioned, other important points in Sûrah Yâsîn are mentioned here-under.

(1) Here, from amongst the many universal proofs of Allâh سُبْحَانَهُ وَتَعَالَى’s existence, oneness and power which have been mentioned over and over in the Qur’ân, three types of proofs are mentioned :
1- The dead land which is given life by rain.
2- The day and night, sun and moon.
3- The boats and ships which move in the oceans.

Together with these proofs, Sûrah Yâsîn has also proclaimed such a reality which the great people of knowledge were unaware of, at the time of the revelation of the Qur’ân. In verse 36, Allâh سُبْحَانَهُ وَتَعَالَى states, “Pure is that Being who has created pairs from that which the earth grows, from themselves and from those things which they do not know.” (36) It was the ideology of the people of the past that pairs were only found in humans and animals. The present-day scientists, after lengthy investigations and after much mental exertion have proven that “pairs” are not only found in humans, but also in plants, inorganic matter, and in the whole universe, so much so that the atom which is the smallest particle of matter is also made up of two parts i.e. the electron and proton. These two parts are similar to the male and female. Besides Sûrah Yâsîn, in Sûrah Dhâriyât also, this scientific point had been shown centuries before There Allâh سُبْحَانَهُ وَتَعَالَى states, “And from everything we created pairs so that you may take heed. (49-51)

(2) Thereafter Sûrah Yâsîn describes the horrors of Qiyâmah and the blowing of the Sûr (trumpet). When the Sûr will be blown for the first time, people will be immersed in their daily activities and in buying and selling. On hearing the Sûr of Isrâfîl , a condition of fear and bewilderment will overcome them. This is called نفخة فزع. When the Sûr will be blown for the second time, death will come to everything and everyone, besides Allâh سُبْحَانَهُ وَتَعَالَى who is Hayy (Alive) and Qayyum (The Being who keeps others in existence). When the sûr will be blown for the third time, all will rise from the grave and will stand in front of the True Judge. There, none will be oppressed. The pious believers will be favoured with Jannah and the favours of Jannah, whereas the sinners, who would reside amongst the pious in the world, will be separated. A seal will be placed on their mouths and their limbs will testify against them. (49-66)

Since this sûrah discusses mainly life after death, therefore it concludes also on this topic. Allâh سُبْحَانَهُ وَتَعَالَى states, “Does the one who created the heavens and earth not have the power to create others like them? Why not, when He is the prolific creator and All-Knowing. When he wills anything, His only command is to say, ‘Be’ and it comes into being.” (81-82)

Sûrah Sâffât

This is a Makkî sûrah. It has 182 verses and 5 rukûs. The sûrah begins with mention of those angels always busy with the worship, praises and glorification of Allâh سُبْحَانَهُ وَتَعَالَى. Then, the jinn are mentioned, who make effort to eavesdrop over reports of the angels in the heavens. A blazing star pursues them and puts them to flight. Sûrah Sâffât discusses the issue of resurrection and recompense and mentions that the stand of the mushrikîn regarding life after death is very amazing. They mock at this belief and they cannot understand how a human being can be resurrected after decomposing and mixing with the soil. Allâh سُبْحَانَهُ وَتَعَالَى says that the work which they regard as difficult, but rather impossible, is not at all difficult for Allâh سُبْحَانَهُ وَتَعَالَى. When Isrâfîl will blow the Sûr (trumpet) for the third time, then all will rise out of their graves. (19) Then, with great regret and sorrow, they will say, “This is the day of recompense of one’s actions which we used to mock.” They will then be thrown into Jahannum. There, they will fight amongst themselves and each one will try to place the blame on the other for his misguidance. (20-35)

Besides the mutual discord of the people of Jahannum, this sûrah also makes us listen to a conversation of the people of Jannah. When they have been pleased with every type of bounty and they will be sitting on thrones of respect and honour, millions of times more happier than princes, they will think of their past. One of them will say, “I had one friend who used to say to me that, ‘It is very surprising that you believe in the hereafter. How can it be that once we are sand and bones we will be resurrected? How can a reckoning be taken of our whole life and then we be punished or rewarded for it? I cannot understand these things. I do not know why do you have so much conviction in such things contrary to logic.’” This believer in Jannah will then ask his companions, “Do you want to see him?” They will rise and look. They will see this worshipper of his intellect and denier of the hereafter burning in the centre of Jahannum. This believer will say, “By Allâh, you almost destroyed me. If it was not for the bounty of my Rabb, then I too would have been from amongst those brought forward to be punished.” (56-57)

Thereafter, this sûrah discusses the incidents of some Ambiyâ عليهم السلام. The first incident is of Shaikhul-Ambiyâ, Hadhrat Nûh عَلَيْهِ السَّلَام, whose people belied him. These people were eventually drowned. The second incident is of Hadhrat Ibrâhîm Khalîl عَلَيْهِ السَّلَام. Two trying stages of his life are mentioned. The first stage is of his call to tawhîd i.e. how he called his people to îmân, how he made apparent his inability to participate in the yearly festival, how he destroyed their idols with his two hands, what plans the mushrikîn made to burn him alive and how Allâh سُبْحَانَهُ وَتَعَالَى saved him. (83-98) The second stage is of the famous incident of slaughtering his son. This incident is only mentioned in Sûrah Sâffât even though other incidents of Hadhrat Ibrâhîm عَلَيْهِ السَّلَام have been mentioned in many places in the Qur’ân. Hadhrat Ibrâhîm عَلَيْهِ السَّلَام’s whole life passed in trials and tests for the pleasure of Allâh سُبْحَانَهُ وَتَعَالَى. However this test, compared to the others, was most terrifying and difficult. In a dream, Ibrâhîm عَلَيْهِ السَّلَام was commanded to slaughter his son. He, being an embodiment of obedience and willingness, immediately got ready. He told his son the dream which he immediately accepted. He placed his son down on his forehead and began slaughtering him. Immediately, revelation came from Allâh سُبْحَانَهُ وَتَعَالَى, “O Ibrâhîm, verily you have brought the dream to a realization. In this way, we reward those who do good. Verily this was a difficult and bitter test. Leave the child and slaughter the ram which is standing by you, in place of him.” (110)

The third incident is of Hadhrat Mûsa and Hârûn عليهما السلام. The fourth incident is of Hadhrat Ilyâs عَلَيْهِ السَّلَام who was sent as a Nabî to a nation in Shâm. They used to worship an idol by the name of Ba’l. On the name of this idol, a city was named “Ba’la bakka”, whose relics can be found even today in the west of Damascus. The fifth incident is of Hadhrat Khalîl عَلَيْهِ السَّلَام’s nephew, Hadhrat Lût عَلَيْهِ السَّلَام. He was sent to take the message to the people of Sodom which is on the outskirts of Jordan. However they had become blind and deaf, being involved in the worst form of disbelief and following of desires. They were not prepared to listen to the message of guidance. Finally, they were engulfed in an exemplary punishment. The sixth incident is of Hadhrat Yûnus عَلَيْهِ السَّلَام, who had to stay in the stomach of a fish for some period, and whose people on seeing the signs of punishment, immediately sought forgiveness.

At the end of the incidents of the Ambiyâ, Allâh سُبْحَانَهُ وَتَعَالَى states, “Verily Our word has been decreed for our servants who have been sent. Verily they will be assisted and verily Our army will remain victorious.” (171-173) At the end of the sûrah, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is commanded to turn away from antagonists. The praises and purity of Allâh سُبْحَانَهُ وَتَعَالَى is mentioned.

Sûrah Sâd

Sûrah Sâd is a Makkî sûrah. It has 188 verses and 5 rukûs. In the beginning of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى takes an oath on this great Qur’ân. This oath is either on the Qur’ân being a miracle or on the truthfulness of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم. The important points of this sûrah are :
(1) Mentioning the takwînî (universal) signs of Allâh سُبْحَانَهُ وَتَعَالَى’s oneness and greatness, we are told that the mushrikîn are involved in pride, foolishness and ignorance. They are surprised that a man like them has been made a Nabî and has been sent to warn and explain to them. Also surprising to them is that they have chosen different gods for different tasks, whilst this Nabî claims that one Allâh سُبْحَانَهُ وَتَعَالَى is sufficient for the whole system of life and death of all mankind.

(2) After showing the foolish and ignorant thinking of the disbelieving Quraysh, Sûrah Sâd shows the outcome of the proud people and the idol-worshippers of past nations, who due to denial and disobedience, became worthy of the punishment of Allâh سُبْحَانَهُ وَتَعَالَى. (12-14)

(3) While showing the outcome of the proud people and deniers of past nations, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is instructed to exercise patience on one side, and on the other side is commanded to remember Hadhrat Dâwûd عَلَيْهِ السَّلَام, whom Allâh سُبْحَانَهُ وَتَعَالَى bestowed with outward, inward, worldly and religious strengths. Every consecutive day he would fast. Half the night he would sleep and half the night he would spend in worship. He was the king of a vast empire and a high-ranking Nabî also. He had been granted a heart involved in the remembrance of Allâh سُبْحَانَهُ وَتَعَالَى, a grateful tongue and a captivating voice. When he would recite the Zabûr, birds would stop in the air. When his tongue was moist with the praises of Allâh سُبْحَانَهُ وَتَعَالَى, the mountains would also become involved in His praises. Together with Dâwûd عَلَيْهِ السَّلَام, good mention is made of his son Hadhrat Sulaymân عَلَيْهِ السَّلَام. His kingdom, with regards to means and resources, was even more vast and splendid than his fathers. The wind and jinn were made subservient to him.

(4) In Sûrah Sâd, the third incident is of Hadhrat Ayyûb عَلَيْهِ السَّلَام. He was from the progeny of Hadhrat Yâqub عَلَيْهِ السَّلَام. He had an abundance of wealth and riches. He owned gardens, mansions, agricultural lands, cattle, servants and many children. Tests came from Allâh سُبْحَانَهُ وَتَعَالَى, so everything was taken away. His children passed away. His cattle died. His gardens were ruined. The agricultural lands were destroyed. His friends and relatives changed their attitude towards him. In place of wealth and riches, poverty overtook him. He became afflicted with sickness and difficulty. In some commentaries, it is mentioned that this test remained for 18 years. However Hadhrat Ayyûb عَلَيْهِ السَّلَام did not change his behaviour, remained steadfast on patience and gratitude. Finally, the era of test came to an end and Allâh سُبْحَانَهُ وَتَعَالَى granted him more than before.

(5) Besides Hadhrat Ayyûb عَلَيْهِ السَّلَام, Sûrah Sâd makes a brief mention of Hadhrat Ibrâhîm, Hadhrat Ishâq, Hadhrat Ya’qûb, Hadhrat Ismâîl, Hadhrat Yasâ’ and Hadhrat Zul-Kifl عليهم السلام. They are all praised by Allâh سُبْحَانَهُ وَتَعَالَى. Finally the incident of Hadhrat Âdam عَلَيْهِ السَّلَام and Iblîs is mentioned with some detail. At the end of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى commands His Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم that he should mention the purpose and reality of his call, “(O Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم) Say, ‘I do not ask you for any wage and nor am I from those who show artificial behaviour. This is only an advice for the people of the world. You will come to know of its condition after some time.’” (86-88)

Sûrah Zumar

This is a Makkî sûrah. It has 75 verses and 8 rukûs. The central and original theme of this sûrah is the belief of tawhîd, because belief in the oneness of Allâh سُبْحَانَهُ وَتَعَالَى is original îmân. The sûrah commences with mention of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s great miracle, the Qur’ân-e-Karîm. We are informed that this book has been revealed from that Allâh سُبْحَانَهُ وَتَعَالَى who is All-Powerful and All-Wise. Then all the Muslims are commanded, via Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, to keep the worship of Allâh سُبْحَانَهُ وَتَعَالَى unadulterated. We should never allow a mixture of show etc. in it. In the following verses, changing the style, takwînî (universal) proofs are mentioned on the oneness of Allâh سُبْحَانَهُ وَتَعَالَى, and a full refutation of shirk is made. Here one point of note is that when Allâh سُبْحَانَهُ وَتَعَالَى mentioned the creation of man in the mother’s womb, He also mentioned that He has created us in three layers of darkness in the womb. (6)

This is an intellectual miracle of the Qur’ân that it has mentioned such a medical reality so many centuries before, which the doctors and specialists have only come to know now in the 20th century. Doctors say that outwardly it seems that there is only one covering in which the foetus remains, however in reality there are three veils. The Qur’ân refers to these 3 veils as three layers of darkness because these veils protect the child from light. While proving tawhîd and refuting shirk, Allâh سُبْحَانَهُ وَتَعَالَى gives an example of a muwahhid (monotheist) and a mushrik (polytheist). The example of a mushrik is of a slave who is owned by many partners. In temperament, all the partners are different. There is no unity, love or harmony amongst them. One of them sends the slave to the right, another one sends him to the left. One commands him to stand while another commands him to sit. The slave is confused. He does not know who to follow and who not to follow. The example of a muwahhid (one who believes in the Oneness of Allâh سُبْحَانَهُ وَتَعَالَى) is of a slave who has one owner, whose character is good and who considers the sentiments of the slave. (29) Definitely this slave will serve his master with sincerity and will have hope of goodness and kindness from his master. Now when the master is Allâh سُبْحَانَهُ وَتَعَالَى, the Master of the Universe, and the slave becomes His, then definitely kingdoms can be sacrificed on this slave’s tranquility of the heart and His master’s compassion on him.