Day 23
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TWENTY-FOURTH PÂRA

We present a few glimpses of the points of Sûrah Zumar which appears in the 24th pâra.

(1) The Qur’ân divides all of mankind into two groups. The one group is of the disbelievers who speak lies regarding Allâh سُبْحَانَهُ وَتَعَالَى and who belie the Qur’ân and Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم. Their abode is the fire. The second group is the Ambiyâ and their followers. Their reward is Jannah. (32-34)

(2) From amongst the special mercy, favours and kindness of Allâh سُبْحَانَهُ وَتَعَالَى is that He leaves the door of repentance open for sinners, wrong-doers and disbelievers, and He himself invites them to repent and turn towards Him. He does not make the sinners lose hope but lights the lantern of hope in their hearts. Allâh سُبْحَانَهُ وَتَعَالَى commands Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, “Say, ‘O My servants who have oppressed themselves, do not lose hope in the mercy of Allâh سُبْحَانَهُ وَتَعَالَى. Verily Allâh سُبْحَانَهُ وَتَعَالَى forgives all sins. Verily He is most Forgiving, Most Merciful.’” Then Allâh سُبْحَانَهُ وَتَعَالَى mentions, “And turn towards your Rabb and submit yourselves to Him before a punishment comes to you, then you will not be assisted.” (53-55)

(3) After inviting Allâh سُبْحَانَهُ وَتَعَالَى’s servants to repent and turn towards Him, this sûrah mentions different scenes of Qiyâmah when the faces of those who spoke lies about Allâh سُبْحَانَهُ وَتَعَالَى will be blackened, the Sûr (Trumpet) will be blown, all will be standing in front of Allâh سُبْحَانَهُ وَتَعَالَى, reckoning of one’s life will be taken, the disbelievers will be dragged into Jahannum, the people of Jannah will be called to enter Jannah, the angels will welcome them with salâm, and they will enter their abodes while praising Allâh سُبْحَانَهُ وَتَعَالَى. (60-73)

Sûrah Ghâfir

Sûrah Ghâfir is a Makkî sûrah. It has 82 verses and 9 rukûs. This sûrah is also called Sûrah Mu’min. By studying this sûrah, a person will reach the conclusion that the theme of this sûrah is to mention the battle between truth and falsehood, guidance and misguidance.

The sûrah commences with mention of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s everlasting miracle i.e. the Qur’ân which still testifies to the truthfulness of Nabî’s nubuwwat, inspite of so many centuries passing. There is no effect of antiquity or ancientness in the knowledge of Allâh سُبْحَانَهُ وَتَعَالَى. Today also, it is a fresh and vibrant speech. Scientific progress and new research testify to the intellectual realities mentioned in it. The more man’s knowledge increases, the more he will have to admit that the Qur’ân is a divine message and a miracle. The only condition is that he must have a clean heart and he must ponder, rising above hatred due to jealousy and racial prejudice. After mentioning that the Qur’ân is divine revelation from Allâh سُبْحَانَهُ وَتَعَالَى, four qualities of Allâh سُبْحَانَهُ وَتَعَالَى are mentioned in one verse i.e. he forgives sins, accepts repentance, is severe in punishment and bestows favours upon His servants. (3)

A few of the other subjects, found in this sûrah, are mentioned here-under :

(1) Those angels, who have the honour of being حَمَلَةُ الْعَرْشِ (the carriers of the Divine Throne) and who surround the Throne, together with mentioning Allâh سُبْحَانَهُ وَتَعَالَى’s praises and purity, they also make du’â for the people of îmân. They request, “O our Rabb, Your mercy and knowledge encompass all things, thus forgive those who repent and who follow Your path, and save them from the punishment of the Fire. O our Rabb, enter them into the everlasting gardens which You have promised them and (enter) their parents, wives and children who were pious (also). Verily You are All-Powerful, All-Knowing. And save them from punishment. The one who is saved from punishment on this day, then definitely You have showered mercy upon him. And this is the greatest success.” (7-8)

(2) The special style of the Qur’ân is that after encouragement, warnings are given, after Jannah, Jahannum is mentioned, and after the people of îmân, the people of disbelief are mentioned. This is found here also. First, we were informed that the high-ranking angels make du’â for the people of îmân. Now the condition of the disbelievers and sinners are being mentioned, that when they will be entered into the blazing fire, and they will see the result of their evil actions, they will have severe hatred for themselves and will try to present an excuse while reprimanding themselves. They will forget their airs which they had in this world and will request to be taken out of the flames of the fire with great humility and disgrace. Their request will be rejected.

The door-keepers of Jahannum will say to them, that just as you are making apparent your disgust for yourselves after seeing the severity of the punishment today, to a greater extent Allâh سُبْحَانَهُ وَتَعَالَى detested you when you were invited to îmân, but you disbelieved, due to pride and disobedience, and you completely refused to accept îmân. (10-12) This day of Qiyâmah is a day of justice and fairness between people. On this day, every person will attain the recompense of his good and evil actions.

(3) While mentioning the punishment of Allâh سُبْحَانَهُ وَتَعَالَى on the disbelievers, the incident of the famous oppressor and disobedient one, Fir’awn, which took place with Mûsa عَلَيْهِ السَّلَام is mentioned, explaining the reality that the outcome of oppressors and proud people is never good. Mûsa عَلَيْهِ السَّلَام’s incident comes in many sûrahs. However, in Sûrah Ghâfir, one believing servant has especially been mentioned. Due to his mention, the other name of this sûrah is “Sûrah Mu’min”. This person secretly accepted îmân. When a counsel was held to discuss the killing of Mûsa عَلَيْهِ السَّلَام, this person of îmân stood up in his defence and said, “Will you kill a man only because he says, ‘My Rabb is Allâh’, whereas he has brought to you clear signs and miracles from your Rabb?”

However, Fir’awn remained obstinate on his stance and he said, “Only my opinion is correct and the decision which I have made is that Mûsa عَلَيْهِ السَّلَام must be killed. Nothing less than this will be accepted.” (Respected readers, if you had to review the conditions around us, you will find that the dictators of today have the same temperament which the dictators of yesterday had. Whatever comes out from their mouths, they regard it as the final say. The whole of mankind is surrounded by such dictators. Even, on the necks of the Muslim Ummah, such proud and arrogant people are in charge, who regard themselves as having perfect intelligence. They will never accept the opinion of the greatest scholar and learned person).

The lecture of this believing man was so effective that Fir’awn feared that perhaps his courtiers would get affected by those words which had emitted from that man’s heart. First he mentioned his decisive judgment, “Now I cannot tolerate the existence of Hadhrat Mûsa and Hârûn عليهما السلام.” Then to mock the heart-rending lecture of this believing man, he commanded his minister Hâmân to construct a high building so that he could see where is the deity of Mûsa عَلَيْهِ السَّلَام. (This is the manner of cunning leaders, that at times they threaten and at times, they make the opinion of their opponents an object of ridicule so as to drop its status in the eyes of people). Inspite of Fir’awn’s mockery and rebelliousness, this believing servant continued with his advice. However, it is apparent that Fir’awn did not move closer to accepting îmân nor did he allow his close ones to accept. The result was that this servant of Allâh سُبْحَانَهُ وَتَعَالَى was saved from the punishment, while Fir’awn, together with his helpers and assistants became entangled in punishment. This punishment will not leave them in their graves. It is presented to them morning and evening. In the hereafter, they will have to face a most severe type of punishment. (28-46)

(4) After an admonitory mention of an ungrateful, proud and oppressive person like Fir’awn, Allâh سُبْحَانَهُ وَتَعَالَى mentions some of His bounties. Allâh سُبْحَانَهُ وَتَعَالَى has made the night for rest and the day for earning and for seeing, He has made the earth for living on and the sky as a roof. He has given beautiful forms and granted pure things as sustenance. These are all His bounties, but man does not appreciate them. For those purposes which Allâh سُبْحَانَهُ وَتَعَالَى has granted a bounty, man does not use it for that nor, does He ponder over it and recognize his creator. (61-65) If man ponders over his own creation, let alone pondering over the outside world, then he will recognize Allâh سُبْحَانَهُ وَتَعَالَى. Man passes different stages during his creation. Every stage is very wonderful and astonishing. His beginning is from lifeless soil, to sperm, to a blood-clot, to a piece of flesh, to bones, to a full skeleton, then life, intelligence, sight, the web of veins spanning thousands miles spread out in the body, the blood-circulation, movement of the heart and 360 joints.

When he is born, he is completely weak. He does not have the ability of speech, nor the ability to differentiate and understand. Allâh سُبْحَانَهُ وَتَعَالَى grants him understanding, intelligence, strength and comprehension. After childhood, he enters the bounds of being a man. Then old-age comes to him and man becomes as he was during childhood. His eyes are weak, he has difficulty in understanding, there is weakness in the limbs, the senses do not function, he is unable to walk, and get up or sit, until death comes to him.

Death is also one stage of these many stages of creation. After death, life will be granted again so that the remaining stages of this creation can be completed. On one side is this amazing functioning of human life and a living proof of Allâh سُبْحَانَهُ وَتَعَالَى’s power. On the other side is the rejection and turning away of those who argue regarding the signs of Allâh سُبْحَانَهُ وَتَعَالَى, forgetting the stages they have passed from i.e. from sand and sperm to old-age and death, and forgetting that Being who oversees all these stages. For this reason, after mentioning man’s creation, Allâh سُبْحَانَهُ وَتَعَالَى states, “Have you not seen those people who dispute about the verses of Allâh سُبْحَانَهُ وَتَعَالَى? Where are they heading?” (67-69)

At the end of the sûrah, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is firstly commanded to be patient. Thereafter, those who deny are instructed to travel in the earth and see the outcome of destroyed nations. These nations had great pride over their outward strength and material possessions. They disbelieved in the miracles of the Ambiyâ and the clear proofs of their truthfulness. When they saw Allâh سُبْحَانَهُ وَتَعَالَى’s punishment with their own eyes, they accepted tawhîd and made apparent their dislike of idol-worship. However this acceptance and assertion came to be of no benefit to them because this is Allâh سُبْحَانَهُ وَتَعَالَى’s system with the proud and disobedient ones that, after seeing the punishment, their îmân is not accepted. (77-85)

Sûrah Fussilat

Sûrah Fussilat is a Makkî sûrah. It has 54 verses and 6 rukûs. Since there is a sajdah of tilâwat in this sûrah, it is also called Hâ-Mîm Sajdah. The sûrah begins with the hurûfe-muqatta’ât حم. There are seven sûrahs altogether which commence with حم. Technically, they are called حواميم سبعة and آل حم. They were revealed in the same order as found in the Qur’ân. Hadhrat Ibn Masûd رَضِيَ اللهُ عَنْهُ regarded these sûrahs as the beauty of the Qur’ân. Hadhrat Ibn Abbâs رَضِيَ اللهُ عَنْهُ said, “Everything has an essence and the essence of the Qur’ân is آل حم .”
حواميم سبعة are :
1- Mu’min.
2- Hâmîm sajdah.
3- Shurâ.
4- Zukhruf.
5- Dukhân.
6- Jâthiyah.
7- Ahqâf.

This sûrah begins with mention of this great Qur’ân and says that it has been revealed by such a Being who is very gracious and Most-Merciful. The laws and meanings, topics and objectives, incidents and advices, commands and examples, promises and warnings are all completely clear. There is no obscurity or doubt in them. However, inspite of its clarity and explanation, many people turn away from it and these unfortunate ones liken themselves to blind and deaf people. They say, “Our hearts are veiled from what you call us towards and there are props in our ears. There is also a barrier between you and us, so do (as you please), we shall do (as we please).” In answer to the blabbering and futility of the mushrikîn, Allâh سُبْحَانَهُ وَتَعَالَى commands Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم to introduce himself and explain the purpose of him being sent. “Say, ‘I do not claim to be an angel or any other creation. I am a human like you in human needs and necessities, but Allâh سُبْحَانَهُ وَتَعَالَى has distinguished me with revelation and risâlat.’” (2-6)

Thereafter, this sûrah expresses surprise on the disbelief and shirk of the mushrikîn, who inspite of witnessing the signs of Allâh سُبْحَانَهُ وَتَعَالَى’s greatness and majesty, still deny. Together with mentioning these proofs, the denial, falsification and final result of the nations of Âd and Thamûd have been mentioned. The nation of Âd had been granted amazing bodily strength. Their strength was such that one person from them could break a rock from the mountain and separate it. The demand of this was that they should have remained grateful to Allâh سُبْحَانَهُ وَتَعَالَى over this power and strength. However instead of gratitude, they became haughty. In a boastful manner, they would challenge, “Who is stronger than us?” (15) Expressing surprise over their foolishness and ignorance, Allâh سُبْحَانَهُ وَتَعَالَى answering them states, “Have they forgotten the strength and power of that Being who created them? Have they forgotten the reality that their power holds no weight in front of the greatness, power and grandeur of Allâh سُبْحَانَهُ وَتَعَالَى.” Thereafter a punishment of a fierce and bitterly cold wind was let loose over them. For seven consecutive days, the wind blew. It lifted them up and threw them as if they were insignificant insects and pieces of dirt.

The nation of Thamûd also gave preference to disbelief over îmân, misguidance over guidance and blindness over sight. One day, whilst they were intoxicated in their luxuries, a piercing scream sounded that caused their ear drums to burst, followed by an earthquake which destroyed everything. (18-19)

After mentioning the worldly punishment of disobedient nations like Âd and Thamûd, mention is made of the punishment in the hereafter, when Allâh سُبْحَانَهُ وَتَعَالَى’s enemies will be presented before Him and their limbs, and even their skin, will testify against them. (19-22) In contrast to the proud people and the rejectors, this sûrah also mentions the sincere believers, whose outstanding feature is steadfastness on îmân. After having proclaimed just once, that their Rabb is Allâh سُبْحَانَهُ وَتَعَالَى, then for their entire lives, they remain firm on this statement of theirs. This steadfastness is wilâyat (sainthood) and the greatest miracle of all miracles. The people of steadfastness will be granted a place in Jannah and told, that they can live their lives there as they desire. This is a reward for living their life in the world according to how Allâh سُبْحَانَهُ وَتَعَالَى desired. (30-31)

From the people of steadfastness, the most honourable and appreciated people by Allâh سُبْحَانَهُ وَتَعَالَى are those people who call towards Allâh سُبْحَانَهُ وَتَعَالَى with sincerity and wisdom, and they bear the difficulties in this path for the pleasure of Allâh سُبْحَانَهُ وَتَعَالَى. (33-35) This pâra ends off with mention of Allâh سُبْحَانَهُ وَتَعَالَى’s justice, “Whoever does a good deed, does so for his own benefit, and whoever commits a sin, it will be to his own detriment. Your Rabb never oppresses His bondsmen.” (46)