Day 28
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TWENTY-NINTH PÂRA

Sûrah Mulk

This is a Makkî sûrah, comprising of 30 verses in 2 rukûs. Many ahâdîth testify to the virtues of this sûrah. Amongst them one is the narration of Hadhrat Abu Hurayrah رَضِيَ اللهُ عَنْهُ which has been mentioned in Ibn-Mâjah, Nasai, Abû Dâwûd and Tirmizî Sharîf that Nabî has stated, “There are 30 verses of the Qur’ân which will intercede for it’s reciter, thus he will be forgiven.” This sûrah has also been called “Al-Mâni’ah” and “Al-Munjiyah” i.e. saviour of the punishment of the grave. Thus, the practise of most mashâikh is that they recite this sûrah after ‘Ishâ salât with great punctuality.

Basically, three themes are discussed in Sûrah Mulk
(1) The true kingship of the heavens and earth lies in the control of Allâh سُبْحَانَهُ وَتَعَالَى. In His hands lies the system of life and death, respect and disgrace, richness and poverty, giving and taking. He is All-Knowing and All-Aware. He has knowledge of every atom. He has created roads in the earth for travelling. He is the Being who keeps the birds flying in the air. He alone grants sustenance to all. This theme is mentioned in different verses of this sûrah (1-2-13-14-15-19-21)

(2) There are open and clear proofs of the existence and oneness of Allâh سُبْحَانَهُ وَتَعَالَى. The sky acting as a roof, the bright stars found in it, the earth as a carpet and the flowing streams all point to the existence of one Wise and All-Aware Being. (3-5)

(3) The final result of the disbelievers of the hereafter is mentioned i.e. the fire of Jahannum which will be raging in such a manner that it will seem that it is about to explode due to anger. (7-8) When this punishment will be seen from a close angle, the disbeliever’s faces will change and it will be said to them, “This is what you used to ask for.” (27)

Sûrah Qalam
This is a Makkî sûrah comprising of 52 verses in 2 rukûs. Since Allâh سُبْحَانَهُ وَتَعَالَى takes an oath on the pen in the beginning of the sûrah, it has been called “Sûrah Qalam” (The sûrah of the pen). This oath makes apparent the greatness of the pen and it being a great bounty. The greatness of the pen has also been mentioned in the hadîth sharîf. Hadhrat Ibn Abbâs رَضِيَ اللهُ عَنْهُ narrates, “The first thing which Allâh سُبْحَانَهُ وَتَعَالَى created was the pen. After being created, it was said to it, ‘Write’. It asked, ‘What should I write?’ The answer was given, ‘Write taqdîr i.e. whatever is going to happen.’ Thus the pen wrote down whatever would happen from that day till the Day of Judgment.” Then Allâh سُبْحَانَهُ وَتَعَالَى created nûn i.e. the inkpot. It is by means of this pen that the knowledge of our predecessors have been transmitted to us, and it is a means of spreading information in the whole world.

The Qur’ân had mentioned the importance of the pen, learning and teaching in such an environment which was unfamiliar with writing and using pens. However, since the Qur’ân is the final heavenly scripture, and the Being who revealed it knew that the coming eras would be one of knowledge, information and research, therefore it has turned the attention of the Muslims towards the importance of the pen. If one ponders carefully, he will realise that the computers and internet etc. are only modern forms of the pen.

In Sûrah Qalam, 3 fundamental themes have been discussed :

(1) Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s status and his character have been mentioned. Right in the beginning, Allâh سُبْحَانَهُ وَتَعَالَى takes an oath and states that, “By the Grace of Your Rabb, you are certainly not insane” as his (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) adversaries used to claim. “Indeed you will have a reward that will never come to an end. Verily you are stationed on a very lofty level of character”. (3-4) In Muslim, Abû Dâwûd and Nasai, a narration of Hadhrat Ayesha رضي الله عنها Is mentioned that when she was asked regarding the character of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم to which she replied, “His character was the Qur’ân” Whatever was mentioned in the Qur’ân was practically found in his (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) life. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم pure life was a practical explanation of the Qur’ân-e-Karîm and why should this not be, when he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) was sent to complete and perfect noble character.

Together with mentioning Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s character, the low character of his opponents, their wretchedness and crooked thinking have also been mentioned. Allâh سُبْحَانَهُ وَتَعَالَى says to Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, “And do not obey the one who take oaths in abundance, who is despicable, who takes out the faults of others, who carries tales, who prevents from good, who exceeds the bounds, who sins, who is harsh and together with this, he is illegitimate. The reason for His disobedience is only because he has an abundance of wealth and children.” (10-14) The commentators have mentioned that these verses were revealed regarding Walîd Ibn Mughîrah, one of the leaders of the Quraysh.

(2) The second theme which has special importance in this sûrah is the incident of As’hâbul-Jannah (the people of the Garden) which was famous amongst the Arabs. This garden was close to Yemen. The owner of this garden used to spend on the poor from its produce. After passing away, when his sons inherited this garden, then using their expenses and difficulties as an excuse, they planned to deprive the poor and to gather and cart away all the crops. Allâh سُبْحَانَهُ وَتَعَالَى destroyed this garden. (17-18) In this incident, there is great lesson for those people who wish to benefit alone from their wealth. Their stinginess does not allow them to benefit anyone else with their wealth and goods. After mentioning their exemplary parable, this sûrah explains the final result of the pious and asks, “How can the good and evil, obedient and disobedient, loyal and traitor ever be equal?” (34-41)

(3) The third important theme mentioned is regarding the hereafter. Allâh سُبْحَانَهُ وَتَعَالَى states, “On that day, when the shin will be exposed and they will be called to make sajdah (prostrate) but will be unable to do so.” (42) In this world, they were granted the opportunity to make sajdah, but did not do so. In the hereafter they will desire to make sajdah, however their strength and the power of choice will be taken away from them. “Kashf-e-Sâq” i.e. the exposure of the shin has been explained by the Ulamâ to mean the severities and horrors of the Day of Qiyâmah. These are amongst the mutashâbihât whose reality and true meaning is known by none except Allâh سُبْحَانَهُ وَتَعَالَى. At the end of the sûrah, Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم is instructed to be patient over the difficulties inflicted by the mushrikîn (polytheists).

Sûrah Al-Hâqqah

This is a Makkî sûrah comprising of 52 verses in 2 rukûs. Al-Hâqqah is one of the many names of Qiyâmah. Hâqqah means that which will definitely occur. Since Allâh سُبْحَانَهُ وَتَعَالَى’s promises and warnings will definitely occur on the Day of Qiyâmah, this sûrah has been named such. The main theme of this sûrah is the truthfulness of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم. The sûrah commences with mention of the horrors of Qiyâmah and the disastrous results of nations like Thamûd and Âd, as well as Fir’awn and his people. (1-12) Thereafter, this sûrah discusses those events which will take place before Qiyâmah i.e. the Trumpet (Sûr) will be blown, the earth and mountains will disintegrate, the skies will split asunder, the angels will descend and man will be completely surrounded by them. (13-17)

When Qiyâmah takes places, man will be brought in front of Allâh سُبْحَانَهُ وَتَعَالَى. Those who were pious will receive their book of deeds in their right hand. Due to happiness, they will show it to others. Those people who were sinners will receive their book of deeds in their left hand. With great anguish, they will exclaim, “O, if only I had not been given my book of deeds and I had not known what my reckoning is! Alas, if only death had been my end! My wealth did not benefit me. My power has disappeared from me.” (25-29) Then they will be thrown into Jahannum. Allâh سُبْحَانَهُ وَتَعَالَى has mentioned some salient qualities of the unfortunate ones :
1- They do not believe in Allâh سُبْحَانَهُ وَتَعَالَى.
2- They do not encourage the feeding of the poor. (23-34)

Allâh سُبْحَانَهُ وَتَعَالَى, after mentioning the consequences of the fortunate and unfortunate ones, takes an oath on the truthfulness of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم and the Qur’ân-e-Karîm, “I take an oath on that which you see and on that which you cannot see, verily the Qur’ân has been brought by an honourable messenger. It is not the speech of any poet. Few are those who have conviction. Neither is it the speech of any fortune-teller. Few are those of you who understand. This is a revelation from the Master of the universe.” (38-43)

Sûrah Ma’ârij

This is a Makkî sûrah comprising of 44 verses and 2 rukûs. In the beginning of the sûrah, we are informed that the disbelievers are mocking Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم and his message. They demand from him that he should quickly bring the punishment which is coming, so that their matter can be settled in this world before the hereafter. (1-3) Thereafter this sûrah draws a picture of Qiyâmah and explains the conditions of the sinners there. On that day, the heavens will be like the residue of oil and mountains will be like coloured cotton-flakes. No friend or relative will speak to each other. All will be running trying to save their lives. (8-14) This sûrah informs us that the nature of man is such that he is very greedy. When difficulty afflicts him, he screams and shouts out; and when he is granted favours, he becomes proud. If wealth comes to him, he becomes stingy. However, true musallîs (those who perform salâh) are excluded from them.

Allâh سُبْحَانَهُ وَتَعَالَى has mentioned eight of their qualities :

1- They are punctual on salâh.
2- In their wealth there is a right for those who ask and for those who do not ask. Thus by salâh, they fulfil the right of Allâh سُبْحَانَهُ وَتَعَالَى and by zakât, they fulfil the rights of man.
3- They testify to the day of recompense and judgment i.e. they have no doubt in its occurrence.
4- Inspite of worshipping and obeying Allâh سُبْحَانَهُ وَتَعَالَى, they fear His punishment.
5- They keep themselves pure from zinâ (adultery and fornication) and other sexual indecencies. They suffice on that which is permissible and do not lift their gazes towards harâm (impermissible things).
6- They fulfil trust and oaths. Neither do they deceive in their trusts, nor do they break their promises.
7- They testify justly and only to that which is the truth.
8- They perform their salâh on its time and fulfil the compulsions and etiquettes of salâh. (22-34)

Allâh سُبْحَانَهُ وَتَعَالَى says regarding those who have such qualities, “These will be honoured in the gardens (Jannah).” (35) At the end of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى takes an oath that resurrection is a reality. There is no doubt in it. Allâh سُبْحَانَهُ وَتَعَالَى has the power to destroy these people and to create others better than them who will worship Allâh سُبْحَانَهُ وَتَعَالَى in great abundance. (40-41) In every era, a practical demonstration of this power of Allâh سُبْحَانَهُ وَتَعَالَى is found. When any nation chooses the path of negligence and laxity in the dîn of Allâh سُبْحَانَهُ وَتَعَالَى, then He creates people better than them who appreciate this dîn. Today, we also see that those new Muslims who accept Islâm prove to be better Muslims than us Muslims who have inherited Islâm from our parents. Every one of us, at every moment, should keep this in our mind that the dîn of Allâh سُبْحَانَهُ وَتَعَالَى is not in need of us.

Sûrah Nûh

Sûrah Nûh is a Makkî sûrah comprising of 28 verses in 2 rukûs. In this sûrah, only the incident of Nûh عَلَيْهِ السَّلَام is mentioned. He is also called “Shaikhul-Ambiyâ” since his life-span was the most of all the Ambiyâ and he was the first messenger to the people of the world after Hadhrat Âdam عَلَيْهِ السَّلَام. He invited his people to the worship and obedience of Allâh سُبْحَانَهُ وَتَعَالَى and in the line of calling, he exerted himself fully. He invited his people at night and during the day, covertly and openly. The more he called them, the further they turned away. (1-6) Hadhrat Nûh عَلَيْهِ السَّلَام advised his people to seek forgiveness (istighfâr) and told them that if they sought forgiveness and abstained from sinning, Allâh سُبْحَانَهُ وَتَعَالَى would send upon them an abundance of rain, He would grant them wealth, children and gardens and He would make rivers flow for them. Then he reminded them of Allâh سُبْحَانَهُ وَتَعَالَى’s favours He had created the seven heavens, made the moon shine and made the sun a bright lamp. However, this explanation, inviting and advice had no effect on his people. They were not prepared to leave their idols, Wadd, Suwâ, Yaghûth, Yaûq and Nasr. Nûh عَلَيْهِ السَّلَام eventually made du’â for their destruction in which he said, “O my Rabb (Creator and Sustainer) do not leave any disbeliever on the earth.” His du’â was accepted and these disbelievers were destroyed in the flood.

Sûrah Jinn

This is a Makkî sûrah, comprising of 28 verses in 2 rukûs. In this sûrah, reference is made to the jinns, who like humans are also subjected to shar’î laws. Amongst them are believers and disbelievers, good and bad. This sûrah commences by telling us that a group of jinns heard the Qur’ân and became very affected by it. This occurred at that time when the jinns perceived a few changes in the system of the world. When they attempted to go to the heavens, a blazing star would pursue them. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم was going with a few Sahâbah رَضِيَ اللهُ عَنْهُ to the market-place of Ukkâz. At a place called Nakhla, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم was performing Fajr salâh where this group of jinns arrived. When they heard the Qur’ân Sharîf being recited, they immediately understood the reason for the changes, their hearts trembled and they submitted to the truthfulness of the Qur’ân. (1-2) They did not only believe, but went back to their people inviting them to îmân. In front of their people, they mentioned the grandeur and honour of Allâh سُبْحَانَهُ وَتَعَالَى and they regarded as foolish those who claimed that Allâh سُبْحَانَهُ وَتَعَالَى had children. They also confirmed that everyone is not of the same belief. Some are believers; some are disbelievers; some are obedient and some are disobedient; some are intelligent and some are foolish; some will go to Jahannum and some will go to Jannah. (14-17)

While mentioning the jinns, this sûrah mentions the da’wat (invitation) of Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم that he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) according to the command of Allâh سُبْحَانَهُ وَتَعَالَى, invited man to îmân and tawhîd; and regarding himself he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) said, “I only call out to Allâh سُبْحَانَهُ وَتَعَالَى and I do not ascribe any partner to Him. I do not have the power to harm or benefit anyone. My work is only to convey to you the message of Allâh سُبْحَانَهُ وَتَعَالَى, and Allâh سُبْحَانَهُ وَتَعَالَى knows that I have conveyed His message to His servants. (20-32)

Sûrah Muzzammil

Sûrah Muzzammil is a Makkî sûrah, comprising of 20 verses and 2 rukûs. In this sûrah, different aspects of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s life is mentioned : his (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) tabattul (turning only to Allâh سُبْحَانَهُ وَتَعَالَى), worship, obedience, standing in salâh, tilâwat and his (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) sacrifices. The name of this sûrah itself makes apparent, that in this sûrah the personality of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is to be discussed. Muzzammil means “the one covered by a châdar (sheet)”. When these verses were revealed, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم was lying down wearing a châdar. Allâh سُبْحَانَهُ وَتَعَالَى addressed him (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) in a loving manner, “O one who is wrapped in a châdar”. During the day, he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) would invite to dîn, and during the night, he would stand for long periods in salâh and would make tilâwat of Qur’ân Sharîf. Sometimes, he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) would stand the whole night in salâh, due to which his (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) blessed feet would become swollen. Allâh سُبْحَانَهُ وَتَعَالَى gave Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم a choice to stand half the night or slightly more or less. (1-4) This standing in the night has proven to be very effective for one’s spiritual upbringing. For this reason, after mentioning the command of qiyâmul-layl (standing in the night for salâh), Allâh سُبْحَانَهُ وَتَعَالَى states, “Verily soon, we will place upon you a heavy word” “A heavy word” refers to the Qur’ân-e-Karîm, which has a special awe and grandeur. Only that person can bear it whose nafs has become enlightened with the light of knowledge and recognition. To attain spiritual light, performing tahajjud salâh (qiyâmul-layl) has special significance.

In the following verse, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is instructed to have patience on the difficulties afflicted upon him (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) by the mushrikîn, in the line of calling them to dîn. They would cause harm to Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, physically and verbally. (10-13) This sûrah thereafter, (to warn the disbelievers) mentions the incident of Fir’awn whom Allâh سُبْحَانَهُ وَتَعَالَى afflicted with a severe punishment due to his disbelief and transgression. At the end of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى announces a reduction for Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم and the believers. One manner of reduction is that now it is not necessary to stand 1/3, 1/2 or 2/3 of the night in salâh, but one should make ibâdat for that amount that one can bear. The other ease and manner of reduction is that now it is not compulsory to perform tahajjud, but it’s command has changed to mustahab. (20)

Sûrah Muddathir

This is a Makkî sûrah which comprises of 56 verses in 2 rukûs. In the beginning, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is commanded to invite to Allâh سُبْحَانَهُ وَتَعَالَى, to warn the disbelievers and to exercise patience over their difficulties. (1-7) Thereafter, this sûrah warns the sinners and adversaries of the punishment of that day which will prove to be very severe upon them. (8-10) In the following verses, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s severest enemy is mentioned whose name was Walîd Ibn Mughîrah. This person would listen to the Qur’ân and recognized it to be the speech of Allâh سُبْحَانَهُ وَتَعَالَى, but due to his haughtiness, he denied and disbelieved it and called the Qur’ân magic (معاذ الله) (26-27) Jahannum and its guards are then mentioned which the disbelievers will have to face one day.

These door-keepers will have no mercy in their hearts for the disbelievers. (27-31) For more emphasis and warning, Allâh سُبْحَانَهُ وَتَعَالَى takes an oath on the moon, night and morning saying that Jahannum is the greatest of calamities. (32-37) This sûrah clarifies the responsibility of every person that every person will be questioned regarding his actions. All will be prisoners of their actions except those whose book of deeds will be given in the right hand. On the day of Qiyâmah, they will ask the sinners, “What has entered you into Jahannum?”

They will mention 4 reasons :
1- We never used to person salâh.
2- We would not feed the poor.
3- We were deeply involved in assisting in deviation and falsehood.
4- We would deny the hereafter. (38-48)

At the end of the sûrah, we are told that the Qur’ân is an advice. Whoever wishes, can take heed of this advice, however the decision and will of Allâh سُبْحَانَهُ وَتَعَالَى must also be there. (54-56)

Sûrah Qiyâmah

This is a Makkî sûrah comprising of 40 verses in 2 rukûs. As the name indicates, this sûrah discusses life after death which is one important fundamental from amongst the fundamentals of îmân. This sûrah mentions the difficulties, hardships and punishments of Qiyâmah. It draws a picture of man’s condition at the time of death. At the beginning of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى takes an oath by nafse-lawwâmah on the occurring of the hereafter. (Nafse-lawwâmah is that nafs which rebukes man on his sins and encourages him to do good deeds). In the hereafter, the nafs of every person, whose conscience is awakened will continue rebuking him.

A point worth mentioning here is that Allâh سُبْحَانَهُ وَتَعَالَى has specially mentioned that He has full power to reconstruct the fingertips of every person. Every person’s fingertips are a master piece of Allâh سُبْحَانَهُ وَتَعَالَى’s creation that in such a tiny place, the lines and marks of every person is different from the next. For this reason, in the whole world, trust is placed on fingerprints to identify someone. Allâh سُبْحَانَهُ وَتَعَالَى states that He will recreate the fingertips in the same form and manner in the hereafter as He had made in this life.

To clarify this point Allâh سُبْحَانَهُ وَتَعَالَى did not say that, “we will create it”, but He said, “We will reconstruct it,” (It is not known how many other realities like this are found scattered in the Qur’ân. Every such reality proves that this is not the fabricated speech of the unlettered (ummî) Nabî, but is the speech of the Master of the universe. However, many people inspite of accepting these realities, do not believe in its truthfulness and veracity). Thereafter this sûrah mentions some signs and frightening occurrences of Qiyâmah, “When the eyes will stare, the moon will lose its light and the sun and moon will collide, man will say on this day, ‘Where is the place of escape today?’” (10)

The following verse shows that Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم took great pains in memorizing the Qur’ân. Whilst Jibrâ’îl عَلَيْهِ السَّلَام was reciting, he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) would make a concerted effort to memorize it so that no portion was missed by him (صَلَّى اللهُ عَلَيْهِ وَسَلَّم). Therefore, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم would attempt to read quickly and memorize after Jibrâîl عَلَيْهِ السَّلَام. Allâh سُبْحَانَهُ وَتَعَالَى informed Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم not to place himself into difficulty because it is His promise that no portion of the Qur’ân will be lost. He has taken responsibility to gather, protect, ensure its existence and explain it. (16-19) This sûrah explains to us that in the hereafter there will be two parties. On one side will be the fortunate ones, and on the other side the unfortunate ones. The faces of the fortunate will be resplendent and they will be honoured with the meeting of Allâh سُبْحَانَهُ وَتَعَالَى. The faces of the unfortunate ones will be black and dark. They will know that today they will be thrown into Jahannum. (20-25)

This sûrah also mentions the condition of man at the time of death as well as the difficulties which the disbeliever will have to face. (26-30) At the end of the sûrah, we are told that man has not been created in futility. It cannot happen that there be no reckoning, nor any punishment and reward. Finally a perceptible proof is mentioned for resurrection i.e. Allâh سُبْحَانَهُ وَتَعَالَى who has created man the first time also has the power to create him a second time. For Allâh سُبْحَانَهُ وَتَعَالَى, to create the first and second time there is no difference. However here, Allâh سُبْحَانَهُ وَتَعَالَى speaks to us according to our understanding since our thinking and experience is such that to create a second time is much more easier than creating the first time.

Sûrah Insân

Sûrah Insân is a Madanî sûrah comprising of 31 verses in 2 rukûs. Inspite of being Madanî sûrah, the subject matter of this sûrah is similar to the Makkî sûrahs. Jannah, the bounties of Jannah, Jahannum and the punishment of Jahannum is mentioned here. A narration of Muslim Sharîf shows that Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم used to recite this sûrah on the Day of Jumu’ah (Friday) in Fajr salâh. The sûrah commences with mention of the great power of Allâh سُبْحَانَهُ وَتَعَالَى He has created man in different stages and then bestowed him with ears, eyes and intelligence so that he can fulfil all his responsibilities of obedience and worship which he has been commanded and so that he can populate the land with the worship of one Allâh سُبْحَانَهُ وَتَعَالَى. However, man is divided into two groups some are grateful while others are ungrateful. For the disbelievers, Allâh سُبْحَانَهُ وَتَعَالَى has prepared chains, iron-collars and blazing fires in the hereafter. For the grateful servants, Allâh سُبْحَانَهُ وَتَعَالَى has prepared goblets of wine which have been mixed with camphor. Here, three signs of the grateful servants have been mentioned :
1- When they take a vow, they fulfil it.
2- They fear the Day of Judgment.
3- They feed the poor, orphans and prisoners only for the sake of Allâh سُبْحَانَهُ وَتَعَالَى.

The result of their good actions and their patience is that they will be granted Jannah in which there is neither heat nor cold, nor sorrow or grief. (1-13) At the end of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى mentions His great gift which has no similitude or equal. Allâh سُبْحَانَهُ وَتَعَالَى states, (O Muhammad صَلَّى اللهُ عَلَيْهِ وَسَلَّم) verily we have revealed the Qur’ân to you in stages. Remain steadfast on the command of your Rabb and do not obey any sinful or ungrateful one from amongst them. Take the name of your Rabb morning and evening. Prostrate before Him at night and glorify Him for a long portion of the night.” (23-26) The purpose of these verses is to show that zikr, ibâdat and sabr (patience; steadfastness) are compulsory on one who is inviting towards Dîn, so that he attains strength in the heart against the enemies of Allâh سُبْحَانَهُ وَتَعَالَى. The salâh at night, is an especially important means of strengthening îmân and for ones spiritual progress. In the last few verses of this sûrah, the mushrikîn are severely warned that if Allâh سُبْحَانَهُ وَتَعَالَى wishes, He can destroy them and can create someone else in place of them.

Sûrah Wal-Mursalât

This is a Makkî sûrah comprising of 50 verses and 2 rukûs. Allâh سُبْحَانَهُ وَتَعَالَى takes 5 oaths saying, “That which you have been promised is certainly going to occur” i.e. the matters of Qiyâmah, reckoning and recompense will definitely come to pass and there is no way of avoiding it. Thereafter this sûrah explains some of the signs which will happen just before Qiyâmah i.e. the stars will lose their light, the heavens will be split, mountains will disintegrate into small pieces which will be scattered all over and the messengers will be brought on the appointed times. (8-11) Allâh سُبْحَانَهُ وَتَعَالَى has called Qiyâmah “Youmul-Fasl” (Day of Judgment) because on this day, fair and just judgment will be passed between creation. Then Allâh سُبْحَانَهُ وَتَعَالَى says regarding the deniers of the day of Judgment “ويل يومئذ للمكذبين” “Destruction on that day to the deniers”.

These words are repeated 10 times in this sûrah. The purpose of this repetition is to create fear and to sound a warning. Besides this, this sûrah also mentions the sinners of the past whom Allâh سُبْحَانَهُ وَتَعَالَى destroyed. He asks, “Did We not create you from despicable water?” Then We took you through different stages making you a beautiful human being. A few perceptible proofs of life after death are also mentioned here, which proves that Allâh سُبْحَانَهُ وَتَعَالَى who can populate the outer surface of the earth with living organisms and can populate the inner surface of the earth the dead, and can grant us sweet water, can also create us a second time. In the following verses, the different end results of the pious and deniers are mentioned. The deniers will be taken towards a blazing fire while the pious will be given place close to flowing streams and under cool shade. In the last verses the sinners are again warned, “Eat and enjoy yourself for a short while!”
Finally there will be nothing for you, save destruction and ruin.