Day 24
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TWENTY-FIFTH PÂRA

At the end of the 24th pâra, Allâh سُبْحَانَهُ وَتَعَالَى’s perfect justice was mentioned due to which no one will be oppressed on the Day of Qiyâmah. At the beginning of the 25th pâra, we are informed that the knowledge of the exact date of Qiyâmah is known only to Allâh سُبْحَانَهُ وَتَعَالَى. People will be involved in buying, selling and personal enjoyments when suddenly Qiyâmah will take place. On this day, Allâh سُبْحَانَهُ وَتَعَالَى will question the mushrikîn, “Where have my partners gone which you used to worship?” They will with great regret answer that, today they do not have any such individual who they can declare to be a partner of Allâh سُبْحَانَهُ وَتَعَالَى. (47)

At the end of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى promises His servants that He will inform them of secrets in the universe and in man himself. When these secrets open up, then every person will know that this is a book on truth. (53) Allâh سُبْحَانَهُ وَتَعَالَى’s promise is true and for the past 1400 years, this promise is being fulfilled. Such discoveries are being made in man and the universe which people of the past could not even imagine. This is an era of discoveries, investigations, and inventions. No day passes without some new investigation or discovery being brought forth. Whoever thought that man will reach the moon? And that they can go around the earth? It did not even cross anyone’s mind that the voice of the people of the east would reach the people of the west and vice-versa. Never mind voices, today their forms and movements can be seen.

At one time, man regarded the sun as the greatest object of the universe thus prostrating before it. Today, we learn that the sun we see is only a small globe in the universe. There are many millions of suns present like it. Man has gone into the depths of the oceans and rivers. He has seen what is hidden in its depths. Man has learnt a lot regarding his body, his make-up, his specialities and the secrets and mysteries of his body. Many things have been unveiled regarding man’s psychology. However, inspite of all this, can any person claim that he knows every fine detail of the universe and man, and can anyone claim that he has reached perfection in scholarly research and scientific progress? No other religious book besides the Qur’ân can keep up with the speed of this knowledge and research. This proves the everlasting miraculousness of the Qur’ân. This is not a material miracle like the staff of Hadhrat Mûsa عَلَيْهِ السَّلَام and the flying carpet of Hadhrat Sulaymân عَلَيْهِ السَّلَام. This is a literal and intellectual miracle and has been revealed for an intellectual era. As man’s knowledge increases, the truthfulness of the Qur’ân will open up more and more to him. A time will come when every person of knowledge who is not bigoted will submit himself in front of the Qur’ân. (إن شاء الله)

Sûrah Shûrâ

Sûrah Shûrâ is amongst the Makkî sûrahs. It has 53 verses and 5 rukûs. As with other Makkî sûrahs, it discusses theoretical issues. However, in this Sûrah, more importance has been given to the issue of revelation and risâlat. To declare the miraculousness of the Qur’ân and to show the helplessness of its opponents, the sûrah commences with the hurûf-e-muqatta’ât. These are the same letters which have been joined to form the Qur’ân. If in reality, this Qur’ân is a human effort, then you people can also join these letters and form a speech like the Qur’ân. If you cannot imitate the whole Qur’ân, then at least bring forth one short sûrah. The greatest benefit of this task, if you do it (معاذ الله), is that you won’t have to make propaganda to prove Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم to be a liar, neither will you be forced to use monetary means and nor will you have to cast your children and brothers in the fire of wars. However, neither the deniers of yesterday accepted this challenge, nor are the deniers of today prepared to accept it.

Immediately after commencing the sûrah with the hurûf-e- muqatta’ât, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is addressed, “In this way, Allâh who is All-Powerful and All-Wise sent down revelation to you and those before you.” Thus, the fountain head of revelation has remained one, for both the early and latter-day generations. After mentioning the grandeur and greatness of Allâh سُبْحَانَهُ وَتَعَالَى in-between, the Qur’ân and revelation is again discussed. “And in this way, we have revealed to you a Qur’ân in the Arabic language, so that you may warn the inhabitants of the big city (i.e., Makkah) and those around it.” (7)

To give more emphasis to the topic of risâlat, we are informed that by Allâh سُبْحَانَهُ وَتَعَالَى there is one dîn (religion). All the Ambiyâ came to this world to invite to one dîn. Even though all the sharî’ahs were different, their dîn was one i.e., Islâm. Hadhrat Nûh, Hadhrat Ibrâhîm, Hadhrat Mûsa and Hadhrat Îsâ عليهم السلام were sent into this world with this call and invitation, and their followers were severely warned not to cause disunity. However, the ahle-kitâb became involved in disunity only due to jealousy and obstinacy. To remove their differences and dissension, and to make them hear the decisive judgment, Allâh سُبْحَانَهُ وَتَعَالَى sent Our master (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) and commanded him, “Invite towards this dîn and hold firm onto it as you have been commanded, hold firm onto it, do not follow the whims and desires of those people and say to them, ‘I believe in the book that Allâh سُبْحَانَهُ وَتَعَالَى has revealed.’” (15)

As the sûrah progresses, its relationship with revelation and risâlat becomes clearer. Besides the theme of wahî (revelation) and risâlat, the mind is also directed towards the proofs and universal signs of îmân in this material world. The following distinguishing qualities of the people of îmân are mentioned hereunder.
• They have trust on their Rabb.
• They abstain from major sins and acts of shamelessness.
• When they are angered, they forgive.
• They are obedient to Allâh سُبْحَانَهُ وَتَعَالَى.
• They are punctual with salâh.
• They do their work with mutual consultation.
• They spend in the path of Allâh سُبْحَانَهُ وَتَعَالَى from that wealth which Allâh سُبْحَانَهُ وَتَعَالَى has given them.
• If anyone oppresses them, then they retaliate in a befitting manner.
If the Muslims of today create these qualities in themselves then they can prepare the road of change in their individual and social lives. In the last two verses, mention is made of wahî and risâlat. Just as the sûrah commenced, so too does it terminate.

Sûrah Zukhruf

Sûrah Zukhruf is a Makkî sûrah. It has 189 verses and 7 rukûs. It is called Zukhruf because this world is mentioned in this sûrah which means gold and beauty. The theme of this sûrah is the principles of dîn. This sûrah, as with the other “حواميم” begins with mentions of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s enduring miracle i.e. the Qur’ân-e-Karîm. Allâh سُبْحَانَهُ وَتَعَالَى takes an oath on this illuminating and clear book and says, “We have made it a Qur’ân in the Arabic language so that you may understand. And verily it (the Qur’ân) is in the Original book (i.e. Lawh-e-Mahfûz) by us, and it has great virtue and wisdom.”

Thereafter, sûrah Zukhruf discusses the proofs of Allâh سُبْحَانَهُ وَتَعَالَى’s power. The blue roof of the sky, the carpet of the earth, the lofty mountains, the flowing rivers, the spread-out oceans which are as far as the eye can see, the drops of rain falling from the sky, the fully laden ships and boats on the surface of the water, the different types of animals which can be eaten, and which have proven to be the best means for transportation purposes, these are all living proofs of the power and wisdom of their creator and maker. The city-dweller as well as the bedouin can understand them. These proofs were there yesterday and are still here today. The only thing needed, are such ears which can hear the testimony of truth, such eyes which can see it and such a heart which can accept it.

This sûrah also discusses one extremely despicable belief found during the days of ignorance. On one side, their psychology was such that they had severe hatred for daughters. If a daughter was born to them, then they would hide their faces from people and would think of ways to bury this small child alive. On the other hand, they would ascribe daughters to Allâh سُبْحَانَهُ وَتَعَالَى and would regard the angels to be the daughters of Allâh سُبْحَانَهُ وَتَعَالَى. (15-16)

Sûrah Zukhruf makes mention of the father of the Ambiyâ Hadhrat Ibrâhîm عَلَيْهِ السَّلَام regarding whom the mushrikîn claimed that they were on his sharî’ah and millat (religion). Here this claim is refuted. With what face do these devotees of idols claim to be followers of his sharî’ah, whereas he was the flag-bearer of tawhîd whilst these people are drowned in the filth of idol-worship from head to toe?

Hadhrat Ibrâhîm عَلَيْهِ السَّلَام left this kalimah of tawhîd for his progeny. (26-28) When Khâtamun-Nabîyyîn صَلَّى اللهُ عَلَيْهِ وَسَلَّم invited the mushrikîn to this same kalimah, they began calling him a magician and his call, magic. Their idea of a messenger of Allâh سُبْحَانَهُ وَتَعَالَى was based on great ignorance and foolishness. “And they said, ‘Why has the Qur’ân not been revealed upon any great person from the two cities?’” Did Allâh سُبْحَانَهُ وَتَعَالَى only find a poor man and an orphan to make a Nabî? Why did He not choose any leader from amongst the leaders of Makkah and Tâ’if? These are answered, the crux of which is that they do not have any choice in the means of their livelihood, and they are not fully in control over their sustenance. When they do not have any choice in the distribution of sustenance, then how can they be given the choice of choosing and distributing such a lofty position as nubuwwat? (32)

Thereafter, Mûsa عَلَيْهِ السَّلَام’s incident is mentioned which gives a glimpse and portrayal of the foolishness and ignorance of the mushrikîn. Fir’awn had lot of pride over his authority, wealth, and freedoms. He regarded himself as the true owner of the lands and rivers of Egypt. He looked at Mûsa عَلَيْهِ السَّلَام with eyes of contempt. It so happened that he was drowned in those very rivers which he felt could not flow without his permission. (46-56) At the end of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى states, commanding His messenger to turn away from the ignorant and to be patient, “Ignore them and say salâm (to them). They will soon come to know. (89)

Sûrah Dukhân

Sûrah Dukhân is a Makkî sûrah. It has 53 verses and 3 rukûs. Dukhân means smoke. This sûrah is called “Dukhân” because mention is made in it of smoke which the mushrikîn thought they were seeing during a drought, due to severe hunger. In the beginning of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى takes an oath of the كتاب مبين “Clear book”. This book is clear with regards to its miraculousness and with regards to explaining its laws and subject matter. Allâh سُبْحَانَهُ وَتَعَالَى takes an oath saying “We have revealed it on a blessed night.” This refers to Laylatul-Qadr which is the most virtuous night. Allâh سُبْحَانَهُ وَتَعَالَى has revealed this book due to His mercy because Allâh سُبْحَانَهُ وَتَعَالَى is not in need of our worship. The demand of Allâh سُبْحَانَهُ وَتَعَالَى’s nurturing is that He does not deprive His servants of guidance. (1-8) However the mushrikîn and disbelievers were in doubt regarding the Qur’ân and life after death. (9)

The Fir’awns and tyrants of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s time are warned of the result of Fir’awn who opposed Mûsa. In his kingdom, he had plenty of gold, an abundance of gardens, plenty of palaces, goldmines, thousands of male and female servants and an army consisting of hundreds of thousands. In short, whatever was found in Egypt, was his. He regarded himself as owner of every living and non-living object. However, all of this was of no benefit to him. He was drowned in the unmerciful waves of the sea in front of his subjects and those whom he oppressed. He died saying آمَنْتُ آمَنْتُ (I believe, I believe). Those words could not help him now. Whatever he left back, the Banî Isrâ’îl inherited. Yesterdays ruled became today’s rulers, and yesterday’s slaves became today’s masters. (17-29) At the end of the sûrah, mention is made of the frightening punishment which the disobedient will have to face and those bounties which Allâh سُبْحَانَهُ وَتَعَالَى’s pious servants will be granted, such bounties which the small intellect cannot encompass.

Sûrah Jâthiyah

This is a Makkî sûrah. It has 37 verses and 4 rukûs. Our honourable readers should be aware by now that most sûrahs which commence with the hurûf-e-muqatta’ât, are followed by mention of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s greatest miracle, the Qur’ân-e-Karîm. This is also found in sûrah Jâthiyah. Jâthiyah means “to sit on one’s knees”. On the day of Qiyâmah, people will be on their knees in the court of Allâh سُبْحَانَهُ وَتَعَالَى due to fear and awe. Since this sûrah mentions this fearful sight, it is called Sûrah Jâthiyah. After mentioning the greatness of the Qur’ân, this sûrah mentions those signs in the universe, of which every single one of them is a living witness to the greatness, grandeur, power, and oneness of Allâh سُبْحَانَهُ وَتَعَالَى. (3-6)

This sûrah then brings forth the disliked faces of the sinners who do not leave their pride and denial inspite of listening to the divine signs. They pretend as if though they cannot hear it. (7-9) Besides this, this sûrah also makes mention of those bounties which Allâh سُبْحَانَهُ وَتَعَالَى granted to the Banî Isrâ’îl in the form of a book, wisdom, nubuwwat, pure sustenance, virtue, and honour over the people of the world. The demand of this was that after being showered with these bounties, they should have chosen the path of humility and obedience. However, they gradually came onto the path of disobedience and sin. (16-17)

Incidents of the past are mentioned to make the disbelievers of Makkah, in fact, the disbelievers of all times understand. The main reason of disbelief and denial, whether it was the disbelievers during the time of Nabî or of present times, is that they regard the worldly life as everything, (24-25), whereas the Qur’ân emphasizes over and over again believing in that day when the good and evil people will be given their dues for their actions. The Qur’an’s style is sometimes commanding and sometimes advising, sometimes it has an informative style and sometimes it has a compositional style, sometimes it comes in a question-and-answer format and sometimes it draws a picture, as if the reciter of the Qur’ân is actually witnessing the scenes of Qiyâmah in this very world. At the end of the sûrah, this style of drawing a scene has been chosen. It seems as if Qiyâmah is already taking place. On the plains of resurrection, people due to fear, have fallen to their knees. Allâh سُبْحَانَهُ وَتَعَالَى addresses His servants. It is said to them, “You had forgotten the Day of Qiyâmah, today you will be forgotten. You used to mock the divine signs. Today, you will become the object of ridicule.” (28-35)