Day 25
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TWENTY-SIXTH PÂRA
Sûrah Ahqâf

This is a Makkî sûrah comprising of 35 verses and 4 rukûs. The theme of this sûrah, like other Makkî sûrahs, is proving the three fundamental Islâmic beliefs. The sûrah commences with the truthfulness of the Qur’ân, the proofs of tawhîd and resurrection and refutation of the idols which the mushrikîn regard as deities whereas they cannot see or hear, benefit and harm is not in their control, and they cannot accept the supplications of those who worship them. (2-6)

Besides the above, the following important points in Sûrah Ahqâf are as follows:
(1) When the Qur’ân is recited in front of the mushrikîn, they lay various objections and doubts regarding it. Sometimes they say it is magic, at other times they regard it as a fabricated speech. At times, they speak about the people of îmân, that if îmân was something good, then these poor, destitute and working-class people would not have preceded us in accepting îmân. After mentioning their objections, silencing answers have been given to them. (7-11)

(2) Sûrah Ahqâf presents to us two opposing examples. The first is of a pious son, whose heart is illuminated with the light of îmân and his feet are firmly established on the path of the sharî’ah. After his parents bring him up and he reaches physical and intellectual maturity, he makes three du’âs:

1- O Allâh سُبْحَانَهُ وَتَعَالَى, grant me the ability to be grateful for Your bounties.
2- Grant me the ability to do such actions with which You will be pleased.
3- Make my children pious.

For such children, Allâh سُبْحَانَهُ وَتَعَالَى promises Jannah. (15-16)
The other example is of a disobedient and unfortunate son whose parents invite him to accept îmân. He answers with great pride. “Woe unto you! Are you telling me that I will be taken out (brought back to life from the earth), whereas many nations have passed before me. (None of them have come back to life in front of me.)” (17) The first example is of the people of îmân and guidance whereas the second is of the people of disbelief and transgression. Both will attain the recompense for their actions.

(3) After mentioning these two opposing examples, Sûrah Ahqâf mentions the incident of the nation who belied Hadhrat Hûd عَلَيْهِ السَّلَام. The result of this was that they were destroyed. A cloud was sent to punish them. Since there had been a severe heat wave for many days, the people got happy on seeing this cloud. They became convinced that there would be an abundance of rain. Out of happiness they emerged from their homes. Together with this cloud becoming apparent, a severe and fast wind began blowing. The people of Âd were tall and big-built people. The wind lifted them up and took them into the air. It seemed as if small insects were flying about. Then they were crushed to the earth. They remained lying dead on the floor in such a manner that it seemed like hollow trunks of the palm trees were lying around. After mentioning this incident, the people of Makkah are warned that they are not stronger then the people of Âd. If they choose to be disobedient, then they will also be engulfed in divine punishment. (21-26)

(4) At the end of the sûrah, it is mentioned that the same Allâh سُبْحَانَهُ وَتَعَالَى who has the power to create the heavens and earth can also give life a second time to those who have passed away. (33) In the last verse, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is commended to be patient like the other resolute Ambiyâ. The result of patience is always good.

Sûrah Muhammad

Sûrah Muhammad is a Madanî sûrah, which has 38 verses and 4 rukûs. Our noble master’s (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) name is only mentioned in 4 sûrahs in the Qur’ân viz. Sûrah Ale-Imrân, Ahzâb, Muhammad and Fatah. Besides these four places, in all other places, his (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) qualities are mentioned. This sûrah is also called “Sûrah Qitâl” because the laws of fighting against the disbelievers are mentioned. The theme of this sûrah is jihâd and fighting. At the beginning of the sûrah, the difference between the disbelievers and believers are mentioned. The disbelievers follow falsehood while the people of îmân follow the truth. (1-3) Wherever these two groups are found, then conflicts and clashes will take continuously take place between them. At times, war will eventually occur. Therefore, Allâh سُبْحَانَهُ وَتَعَالَى states, “When you confront the disbelievers, then strike at their necks. When you have eventually slain them, then fasten a tight bond (i.e. take the survivors as prisoners of war.) Thereafter it is conditional freed or ransom.” (4) These prisoners can be freed as a kind gesture or they can be given freedom after paying fidyah (ransom).

A third choice is that they can be exchanged for Muslim prisoners of war. The fourth possible option is that they can be made slaves. However, enslaving these prisoners does not hold the status of being compulsory (fardh or wâjib). At the time when permission was granted to make prisoners into slaves, this custom was not only prevalent, but the oppressive people would even turn free people who had no powerful or wealthy family (to support them) into slaves. These oppressed people were deprived of all human rights. Islâm stipulated their rights. It mentioned the virtues of freeing them and protected their lives. Due to Islâm granting them their due rights, we find that in history mention is made of so many slaves who became commentators of the Qur’ân (مفسر), transmitters of ahâdîth (محدث), conquerors, ministers and sovereigns. The Muslims never looked at them with eyes of contempt due to them previously being slaves. The Muslims also regarded assistance to slaves and buying and setting them free to be a worthy cause of spending wealth. The Muslims of the first era would attain much pleasure in freeing slaves. We can get an idea of it from the following narration in which it is mentioned that only one Sahâbî رَضِيَ اللهُ عَنْهُ of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم bought and freed 30 000 slaves.

Sûrah Qitâl tell us that if the Muslims show steadfastness on the religion of Allâh سُبْحَانَهُ وَتَعَالَى and stand up to assist it, then Allâh سُبْحَانَهُ وَتَعَالَى will help them and keep them firm. (7) Allâh سُبْحَانَهُ وَتَعَالَى also gives a glimpse of Jannah in this sûrah, which Allâh سُبْحَانَهُ وَتَعَالَى has promised the people of îmân. (12-15) In contrast to the people of îmân, the condition of the hypocrites is mentioned. On hearing the verses of fighting, the îmân of the Mu’minîn increases whereas a death-like unconsciousness overtakes the hypocrites. (20-21) After giving encouragement for jihâd, fighting and spending in the path of Allâh سُبْحَانَهُ وَتَعَالَى, we are warned at the end of the sûrah, “And if you turn away, He will substitute you with another nation who will not be like yourselves.” (38)

Sûrah Fatah

Sûrah Fatah is a Madanî sûrah. It has 29 verses and 4 rukûs. This sûrah was revealed at the time when Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم was returning from Hudaibiyah. In Bukhârî and Tirmizî, Hadhrat Umar رَضِيَ اللهُ عَنْهُ narrates that Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم said, “Tonight, such a sûrah has been revealed to me which is more beloved to me than this world and whatever it contains.” Thereafter, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم recited a portion of the beginning verses. To easily understand the contents of this sûrah, it seems appropriate to mention briefly the treaty of Hudaibiyah and the Bay’at-e-Ridwân. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم saw a dream in Madînah Munawwarah that they were entering Makkah and making tawâf of the house of Allâh سُبْحَانَهُ وَتَعَالَى. When Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم mentioned this dream to the Sahâbah , they became extremely pleased because they knew that a Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s dream was true. In Zul-Qa’dah, the 6th year of hijrî Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم set out with 1400 or 1500 Sahâbah from Madînah Munawwarah with the intention of performing umrah. When Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم was between Makkah and Madînah, Bishr Ibn Sufyân informed him that the people of Makkah had got news of his departure, and were preparing for a full-scale war. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم then sent Hadhrat Uthmân رَضِيَ اللهُ عَنْهُ as an envoy to explain to the people of Makkah that they were not coming with the intention of war. Their only purpose was umrah and ziyârat (visiting). The rumour then spread that Hadhrat Uthmân رَضِيَ اللهُ عَنْهُ had been martyred. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم sat under a tree and took a pledge from his Sahâbah of not fleeing (and of taking revenge until death). This pledge is called Bay’at-e-Ridwân (بيعت رضوان) because Allâh سُبْحَانَهُ وَتَعَالَى has mentioned that He is pleased (رضوان) with all the participants of this pledge. (18) This rumour proved to be a false.

Then discussions began. Suhayl Ibn Amr came on behalf of the Quraysh and discussions continued. Finally, a peace treaty was drawn up in which both parties agreed to stay with peace and not to fight with each other for ten years. Some parts of this treaty outwardly portrayed the weakness of the Muslims. However, Allâh سُبْحَانَهُ وَتَعَالَى declared it an open victory. At this juncture, some Muslims could not understand this treaty to be a clear victory. However, later, conditions proved that definitely it was an open and clear victory, and that from the beginning of Islâm until now, there had been no greater victory. This can be judged from the fact that at the time of Hudaibiyah, the Muslims were approximately 1400, whereas after just 2 years, in the 8th year of hijrî, when the Muslims conquered Makkah, the number of soldiers under the leadership of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم was 10 000. This revolution took place due to the peace treaty. When after the treaty, the mushrikîn began interacting and dealing with the Muslims, then the mature conduct of the Muslims, their truthfulness, chastity and clean business dealings forced the mushriks to ponder over which hidden force has turned yesterday’s drunkards and highway robbers into such abstinent and pious people. It is apparent that this strength was only îmân. After understanding this reality, they automatically submitted to accepting îmân. Sûrah Fatah was revealed after the peace treaty of Hudaibiyah. Therefore, in this sûrah, there is an indication to those incidents which have a relationship and connection to it. In the opening verses, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is informed of the glad-tidings of this great victory, a promise of Jannah is given to the believers and there is a warning sounded to the disbelievers and hypocrites. (1-6)

Then this sûrah mentions two contrary groups. The first is of those sincere believers, who inspite of being far from their homeland and being unarmed, not worrying about the circumstances, took the pledge of jihâd on the blessed hands of Rasûlullah صَلَّى اللهُ عَلَيْهِ وَسَلَّم and took an oath that under his leadership, they would fight until victory or death and would not desert the battle field. Allâh سُبْحَانَهُ وَتَعَالَى loved their sentiments and said, “Verily those who pledge allegiance to you, verily they are pledging allegiance to Allâh سُبْحَانَهُ وَتَعَالَى. Allâh سُبْحَانَهُ وَتَعَالَى’s hand is over their hands.” (10) After a few verses Allâh سُبْحَانَهُ وَتَعَالَى states, “(O Rasûl!) Definitely Allâh سُبْحَانَهُ وَتَعَالَى was pleased with the believers when they pledged allegiance to you under the tree, He knew that (îmânî fervour) which was in their hearts, then He caused tranquillity to descend upon them and He granted them a close victory.” (18)

The second group is of the hypocrites who were not with Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم during Hudaibiyah. Their false thoughts were that Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم and the Muslims who went with him would never return safely alive from Makkah. Allâh سُبْحَانَهُ وَتَعَالَى informed Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم regarding those hypocrites that when he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) returns, they will present false excuses for them remaining behind. (11-12) Sûrah Fatah also mentions the dream which Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم saw regarding entering Masjid-e-Harâm. (27) At the end of this sûrah, three things are mentioned.

a. Allâh سُبْحَانَهُ وَتَعَالَى has sent Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم with guidance and the true religion so that he can make it prevail over all other religions (Inshâ-Allâh, before Qiyâmah, this will come to pass. With regards to intellectual mastery and proofs, today too, Islâm prevails over all other religions of the world). (28)
b. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s Sahâbah have been praised. They are very stern against the kuffâr but have great mercy amongst themselves. They all seek divine pleasure.
c. A promise of forgiveness and great reward has been mentioned for those who believe and do good actions (O Allâh! Make us from amongst them).

Sûrah Hujurât

Sûrah Hujurât is a Madanî sûrah. It has 18 verses and 2 rukûs. Hujurât is the plural of hujr which means house or room. This sûrah is called Hujurât because mention is made of the bedouins and village-dwellers, who due to not being aware of etiquettes, would call out to Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم from outside his room in the manner that you would call out to an ordinary person. This sûrah is also called Sûratul-Akhlâq wal-Âdâb because noble character is mentioned in it. In this sûrah, Allâh سُبْحَانَهُ وَتَعَالَى addresses the people of îmân five times with “O You who believe.” The important points of this sûrah mentioned in sequence are as follows :
(1) In the beginning, the respect of Allâh سُبْحَانَهُ وَتَعَالَى and His Rasûl (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) have been mentioned. That is, a believer as long as he does not know the command of Allâh سُبْحَانَهُ وَتَعَالَى and Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم, should not express his own opinion and decision. Similarly, in practical life, he should not pass his own judgment, turning away from the Qur’ân and Sunnah. In the following verse, the Muslims are commanded that at the time of addressing Allâh’s Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, they should lower their voices. Also they should not call out to him by mentioning his (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) name or by his kuniyat (i.e. the name of one’s child preceded by Ab or Umm e.g. Abul-Qâsim) in the manner that they address one another. (1-2)

(2) Mentioning social etiquettes, Muslims have been urged not to lend an ear to rumours and gossip. If any unreliable person conveys a message, then it should be investigated. Together with mentioning the command of investigating information, the Sahâbah are addressed and praised, “But Allâh has made beloved to you îmân and has beautified it in your hearts and He has made disbelief, sin and disobedience abhorrent to you.” (7)

(3) To rely and have faith in rumours which are circulating around sometimes leads to fighting and killing. Therefore, we are told if the two Muslim groups fight amongst themselves then try to make peace between them because all the Muslims of the world, whether black or white, rich or poor, Arab and non-Arab are brothers.

(4) Thereafter six social evils and ills have been pointed out which affects mutual relationships. Those people involved in it are not regarded as pious in the sight of Allâh سُبْحَانَهُ وَتَعَالَى.
1- To mock at one another. Generally one person mocks another when he looks at him with contempt and regards himself as better. Therefore we are told that it is possible that the one you mock at is better than you in the eyes of Allâh سُبْحَانَهُ وَتَعَالَى.
2- To find fault, to taunt and disgrace someone.
3- To address someone with an evil title or to spoil his name.
4- To think ill of someone. Allâh’s Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم regarded thinking ill of someone as the worst of all lies.
5- To search for the faults and weaknesses of Muslims and to investigate secretly. Hadhrat Abu Barzah Aslamî رَضِيَ اللهُ عَنْهُ narrates that Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم stood before us and addressed saying, “O people who believe with their tongues, but îmân has not entered your hearts. Do not search for the faults of Muslims. Whoever does so, Allâh سُبْحَانَهُ وَتَعَالَى will disgrace him in his own house.”
6- The sixth social evil which we have been prevented from is backbiting. Allâh سُبْحَانَهُ وَتَعَالَى has likened backbiting to eating the flesh of one’s dead brother. (11-12) Allâh سُبْحَانَهُ وَتَعَالَى has mentioned such a comparison of backbiting which every sound-minded person detests.
• The person who backbites is not eating the flesh of any animal, but a human being.
• The person whose flesh he is eating is not a stranger, but his own brother.
• The flesh is not of someone living, but a dead person.

(5) A great cause of destruction of mutual relationships is to have pride and arrogance over one’s status, lineage and wealth. Therefore Sûrah Hujurât curbs these evils from the root and clearly explains that involuntary things like one’s nationality, tribe, caste or colour does not make anyone honourable or beloved in the sight of Allâh سُبْحَانَهُ وَتَعَالَى. The only basis of honour according to Allâh سُبْحَانَهُ وَتَعَالَى is taqwâ i.e. to abstain from every type of shirk and sin and to obey Allâh سُبْحَانَهُ وَتَعَالَى and Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم. Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم has mentioned in a hadîth, “O people! Verily Allâh سُبْحَانَهُ وَتَعَالَى has ended the arrogance of the days of ignorance and having pride over one’s forefathers. People are of two types : One group is those who are pious, God-fearing and honoured by Allâh سُبْحَانَهُ وَتَعَالَى. The other are those who are disgraced in the eyes of Allâh سُبْحَانَهُ وَتَعَالَى. Allâh سُبْحَانَهُ وَتَعَالَى states, “Verily, the most honourable amongst you according to Allâh سُبْحَانَهُ وَتَعَالَى are the most pious.”

(6) In the concluding verses, we learn that verbal and outward îmân are not considered. By Allâh سُبْحَانَهُ وَتَعَالَى, that îmân is considered which is entrenched in the heart and which prepares the believer to sacrifice his life and wealth.

Sûrah Qâf

Sûrah Qâf is a Makkî sûrah. It has 45 verses and 3 rukûs. This sûrah consists of the fundamental beliefs of Islâm. Generally, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم used to read this sûrah in huge gatherings like Jumu’ah and ‘Îd salâhs. At the beginning of the sûrah, an oath is taken on the Qur’ân. However the concluding clause of this oath is not mentioned, but rather it is implied i.e. ليبعثن (definitely people will be given life for a second time). This sûrah shows that the mushrikîn were very astonished that they would be given a second life and that a human being could be a Nabî (2-3), whereas in this physical world, there is no shortage of such wonders and creations, over which man can ponder and come to know of Allâh سُبْحَانَهُ وَتَعَالَى’s unlimited powers. (6-11)

Before this, the nation of Nûh, the nation of Thamûd, the nation of Âd, the nation of Lût and the nation of Shuayb had chosen the path of disbelief like them and were eventually destroyed. (12-14) This sûrah creates the awareness in man that he will be held accountable (for his actions) and that whatever thoughts and whispers passes through his heart, Allâh سُبْحَانَهُ وَتَعَالَى is aware of it. Together with every person, two angels have been appointed, who keep an eye on his actions and speech. When death comes to a person, they fold up his book of deeds and then man has to give an account and answer for his actions on the plains of Qiyâmah. (16-37) At the end of the sûrah, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is advised to be patient over the futile speech of the mushrikîn and to make Allâh سُبْحَانَهُ وَتَعَالَى’s tasbîh and worship Him morning and evening. (39-40) In the last verse, Allâh سُبْحَانَهُ وَتَعَالَى states, “We know best what they say, and you are not one to force them. Then warn by means of this Qur’ân those who fear My warning.” (4-5)

Sûrah Dhâriyât

Sûrah Dhâriyât is a Makkî sûrah. It has 60 verses and 3 rukûs. In the beginning of the sûrah, an oath is taken on four types of winds after which Allâh سُبْحَانَهُ وَتَعَالَى mentions, “Verily that which you have been promised is true, and the Day of Justice will definitely occur.” (1-6) Then an oath is taken on the skies and Allâh سُبْحَانَهُ وَتَعَالَى says, “Verily you are on contradictory statements.” The disbelievers of both yesterday and today are not unanimous on one thing. Regarding Qiyâmah, the Qur’ân and Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم their views are all contrary to each other. This sûrah then mentions the final result of the pious as well as their noble qualities i.e. they perform good actions, sleep less at night (engaging in the worship of Allâh سُبْحَانَهُ وَتَعَالَى), seek forgiveness and pardon at the time of sehrî (pre-dawn), and a portion of their wealth is given to both those who ask and those who do not ask.
Thereafter, 3 proofs of Allâh سُبْحَانَهُ وَتَعَالَى’s greatness and power are mentioned :
The first sign is the earth. Allâh سُبْحَانَهُ وَتَعَالَى states, “And in the earth are many signs for those who have conviction.” (20) Inspite of the earth being globe shaped, it has been spread out like how bedding is spread out. In it there are roads for travellers, there are fields, mountains, oceans, rivers, humming springs and hidden minerals like iron, steel, gold, silver, coal and oil. Allâh سُبْحَانَهُ وَتَعَالَى has placed on earth all the necessities which man requires for his survival.

The second sign is man himself, who in reality is the most amazing of all marvels. From billions of humans, everyone’s form, colour, manner of walking, tone, voice, temperament and intellectual level is different. For hearing, seeing, talking, breathing, feeling, thinking, digesting, circulation of blood, network of veins and muscles, such a delicate and perfect system has been granted to us that the latest and most modern automated machines can never match it. Therefore Allâh سُبْحَانَهُ وَتَعَالَى states, “And within yourselves (there are signs). Can you not see?” (21) Hadhrat Qatâdah Rah said, “That person who ponders over his creation, will definitely come to know that he has been created and his limbs and joints will become subservient for worship.”

The third sign has been mentioned is as follows, “And in the heavens is your sustenance and that which you have been promised.” (22) Man’s life and the acquiring of his needs required for his existence are greatly dependent on the skies. The rain falls by which every living and growing thing, including man, attains life. If the sun did not rise, then no crops would have grown, nor would any animal give milk. This proves that man’s life is dependant on rain as well as the appearance of the sun and moon. The changing of the seasons is also connected to them, which has a special effect on the growing and ripening of crops. In the last few verses of the 26th pâra, those angels are mentioned who came to Hadhrat Ibrâhîm عَلَيْهِ السَّلَام in the form of guests. Regarding them to be humans, he immediately slaughtered and prepared a calf for meals, according to his noble habit. (24-27)