Day 29
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THIRTHIETH PÂRA

Sûrah Nabâ

Sûrah Nabâ is a Makkî sûrah comprising of 40 verses and 2 rukûs. The subject matter of this sûrah is resurrection after death. The sûrah commences with the question posed by the mushrikîn, in a mocking and denying manner about Qiyâmah “What do they ask about? About the great news, the news regarding which they differ?” (1-3) Some believe in it, some reject it, others are in doubt and some prove it. Hadhrat Mujâhid Rah says that (The great matter) refers to the Qur’ân-e-Karîm. What doubt is there that the greatest matter and greatest speech is the Qur’ân-e-Karîm? However, looking at the general theme of this sûrah, the view that this refers to Qiyâmah seems to be the most preferred view.

In the following verses, proofs of Allâh سُبْحَانَهُ وَتَعَالَى’s power, different scenes of Qiyâmah and Jannah and Jahannum are discussed. We are shown that Allâh سُبْحَانَهُ وَتَعَالَى who has made the earth a carpet, the mountains as pegs, humans in pairs, sleep as a means of rest, the night a covering, the day as a time of earning and He who has made in the sky a bright lamp (sun) over the whole world (6-16) – can also give life a second time; and He can establish such a court in which all of mankind will be gathered and judgment will be fairly administered between them. (17) After a fair reckoning, the abode of some will be in Jannah while others will be in Jahannum. (21-37)

At the end of the sûrah, we are told that the Day of Judgment is true (there is no doubt in its occurrence). Inspite of Allâh سُبْحَانَهُ وَتَعَالَى’s unlimited kindness and Him being the Most merciful, none will have the ability to speak in front of Him. On this day, every person’s book of deeds will be placed in front of them and a decisive judgment will be passed. On hearing the judgment, the disbelievers will desire, “O if only I was sand!” (39-40) One meaning of being sand is that they will wish that they were not created at all. A second meaning is that they will wish they were not proud and they had chosen humility and submissiveness like sand. The third meaning is that they will wish that they were animals and not human beings and that they will be turned into sand like the animals after being resurrected. Then they will be saved from the punishment of the fire. This desire will occur when the disbelievers will see that like humans, the animals have also been resurrected, however, after their matters have been sorted out, they will once again be turned into soil.

Sûrah Nâzi’ât

This is a Makkî sûrah comprising of 46 verses and 2 rukûs. This sûrah also discusses the different conditions and horrors of Qiyâmah. In the beginning, Allâh سُبْحَانَهُ وَتَعَالَى takes an oath on five types of angels who have been allocated different tasks. However the جواب قسم (concluding clause to the oath) has not been mentioned. Looking at the context, it seems that, the جواب قسم (concluding cause) is “لتبعثن” “You will definitely be resurrected on the Day of Judgment.” Sûrah Nâzi’ât informs us that on the Day of Qiyâmah the condition of the deniers of Qiyâmah will be that their hearts will be awe-stricken, and their gazes will be lowered due to fear, disgrace and sorrow. (8-9) However today in this world, they sit like Fir’awns (tyrants) and are not prepared to accept the speech of the Nabî. Perhaps they do not know the final result of Fir’awn. (15-26) These people, void of intelligence, and very foolish never stop to ponder that Allâh سُبْحَانَهُ وَتَعَالَى who can create firm skies, who can establish a system of day and night, who can make the earth a carpet and the Being who can use the mountains as pegs – can also create them a second time. (27-33)

At the end of the sûrah, the question posed by the mushrikîn (polytheists) regarding Qiyâmah is mentioned since they regarded Qiyâmah as an impossibility. The reason for asking this question is that they had become enamoured with the worldly life and they felt that the worldly life is the true and everlasting life. However, “That day when they will see Qiyâmah, it will seem as if they lived for only an evening or morning.” (46)

Sûrah Abas

This is a Makkî sûrah comprising of 46 verses. From this sûrah till the end of the Qur’ân all sûrahs are only one rukû. Therefore there remains no need to repeatedly mention this. In the beginning of the sûrah, the incident of a blind Sahâbî, Hadhrat Abdullah Ibn Ummi Maktûm رَضِيَ اللهُ عَنْهُ, is mentioned who once came into the presence of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم in search of knowledge. At this time, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم was engaged in inviting the leaders of the Quraysh towards Islâm. Due to his arrival whilst Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم was engaged in such an important mission caused him (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) natural unpleasantness and he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) did not answer him. These verses of Sûrah Abas were revealed in which Allâh سُبْحَانَهُ وَتَعَالَى cautioned Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم.

Thereafter, whenever Nabî would see Hadhrat Ibn Ummi Maktûm رَضِيَ اللهُ عَنْهُ he would welcome him saying, “This is the same one due to whom Allâh سُبْحَانَهُ وَتَعَالَى cautioned me” and he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) would say, “If you have any work, then inform me.” Inspite of being blind, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم appointed him as the leader of Madînah during 2 battles. This incident and others similar to it, wherein Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is cautioned in the Qur’ân are proofs of his truthfulness and veracity. If Allâh سُبْحَانَهُ وَتَعَالَى forbid! The Qur’ân was made up by Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, then he would never have mentioned such verses in which he was taken to task. After mentioning this incident of Hadhrat Ibn Ummi Maktûm صَلَّى اللهُ عَلَيْهِ وَسَلَّم, this sûrah shows the ingratitude of man. He forgets his origin and chooses rebelliousness in front of Allâh سُبْحَانَهُ وَتَعَالَى. (17-20) In the following verses the proofs of Allâh سُبْحَانَهُ وَتَعَالَى’s oneness and power are mentioned. (24-32)

At the end of the sûrah the frightening scene of Qiyâmah is portrayed when man will forget his closest relative due to overwhelming fear. Every person will be concerned about himself. None will have concern for another. On the faces of some people the light of success will be found; and on many others the darkness and disgrace of failure will encompass their faces. (33-42)

Sûrah Takwîr

This is a Makkî sûrah of 29 verses. This sûrah has two portions. The first portion, consisting of 14 verses, makes mention of the frightening changes that will take place in the universe due to which nothing in the universe will remain protected. Everything will change. The sun, stars, mountains and oceans will be utterly destroyed. On this day every person will know how much trouble he is going to be in and what he has brought forward. Sins or virtues! May Allâh سُبْحَانَهُ وَتَعَالَى save us!

In the second portion, consisting of 15 verses, Allâh سُبْحَانَهُ وَتَعَالَى takes 3 oaths on the veracity of the Qur’ân and the nubuwwat and truthfulness of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم. The foolish ones, who regarded Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم (Allâh سُبْحَانَهُ وَتَعَالَى forbid) to be insane, are explained to with great feeling. Allâh سُبْحَانَهُ وَتَعَالَى states, “Your companion is not mad. He is a true Nabî conveying the message of Allâh سُبْحَانَهُ وَتَعَالَى to His servants.” This has also been mentioned in Sûrah A’râf (verse 184) and Sûrah Sabâ (verse 46) that if you ponder properly then your heart will testify that this great personality who passes by you day and night is completely sane. He has come to teach the mad people wisdom. Regarding the Qur’ân, Allâh سُبْحَانَهُ وَتَعَالَى states, “This is not the word of any accursed devil. So where are you heading? It is only a great advice for the people of the universe, for those who wish to tread the straight path. And you cannot intend anything without the will of Allâh سُبْحَانَهُ وَتَعَالَى, the Rabb of the Universe.”

Sûrah Infitâr

This is a Makkî sûrah of 19 verses. In this sûrah, first those changes are mentioned which will occur to the system of the universe when Qiyâmah will take place. (1-5) Then, in a loving tone, a complaint is made of man “O man, what has cast you into deception concerning your most generous Rabb?” You forget His favours and fall into disobedience and ungratefulness. The main reason is because you do not have conviction on the Day of recompense whereas it is to definitely come. Kirâman-Kâtibîn (angels writing your actions) will present all your deeds. Then you will be divided into two groups
1- Abrâr (pious).
2- Fujjâr (sinners).
The abrâr will go to Jannah, an abode of enjoyment, whereas the fujjâr will go to Jahannum, an abode of punishment.

Sûrah Mutaffifîn

This is a Makkî sûrah consisting of 36 verses. The fundamental beliefs are discussed in this sûrah also. The conditions and horrors of the Day of Qiyâmah are especially mentioned.

However, in the beginning verse, those people are criticized who are involved in moral weaknesses like tatfîf. Tatfîf means to cheat in weight and measure. Allâh سُبْحَانَهُ وَتَعَالَى states, “Destruction be to the cheaters, who when they take measure from mankind, they demand in full. If they measure or weigh fro people, they give less.” Some Ulamâ have made the scope of tatfîf very large. Imâm Qushayrî Rah states that tatfîf is in weights and measures as well as in exposing and concealing faults and giving and taking fairly. That person who desires complete fairness for himself but is not fair to others, is also in the sight of Allâh سُبْحَانَهُ وَتَعَالَى a mutaffif (one who gives less). Similar is that Muslim who does not like for his Muslim brother what he likes for himself, he who sees the faults in people but cannot see his own faults, and he who seeks his rights from people but does not fulfil their rights. All of these people are deserving of this warning. The warning here for these mutaffifîn, is indeed a very severe warning.

What then do you think about those who without weighing and measuring usurp the wealth of people? Thereafter the final result is mentioned of those evil-hearted and sinful people who make all efforts to extinguish the light of Allâh سُبْحَانَهُ وَتَعَالَى. (7-17) In contrast to them, those pious and God-fearing servants are also mentioned who will be bestowed with everlasting bounties in the hereafter. (22-28) At the end of this sûrah, we are told that these evil-hearted people used to mock and make fun of Allâh سُبْحَانَهُ وَتَعَالَى’s servants. However on the day of Qiyâmah, the matter will be turned around. Now the pious will mock at those evil people. (29-36)

Sûrah Inshiqâq

Sûrah Inshiqâq is a Makkî sûrah comprising of 25 verses. In these four sûrahs i.e. Mutaffifîn, Inshiqâq, Infitâr and Takwîr, the conditions of Qiyâmah are mentioned in different styles. In the opening verses of Sûrah Inshiqâq, mention is made of the changes which will take place in the universe, at the time of Qiyâmah. (1-5) After Qiyâmah takes place, man will be divided into two groups, after passing the stages of reckoning. Some will be granted their book of deeds in their right hands and others will be granted it behind their backs. (6-15)

In the following verses, three oaths are taken on the following, “Definitely you will proceed from phase to phase,” i.e. on the Day of Qiyâmah, you will have to face different stages and difficulties and each stage will be more severe than the previous one. (16-18) However, those people who believed and performed good actions will be saved from these difficulties and different punishments. (25)

Sûrah Burûj

This is a Makkî sûrah consisting of 22 verses. In the beginning of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى takes three oaths stating, “The people of the trench have been destroyed.” In Sahîh Muslim, the incident of the people of the trench has been ascribed to the last of the Hamîr kings Dhu-Nawâs Yahûdi who was an idol-worshipper. He commanded that about twenty thousand people must be thrown and burnt in a trench full of fire. These people had become Christians. They had left worshipping idols and refused to worship them now. Similarly, in Sahîh Muslim and other books, the incident of a magician, a young boy and a pious person is mentioned. On seeing the steadfastness of one boy, thousands of people accepted îmân. Despite the threats of the king of the time, the people were not prepared to leave their îmân. All of them were then thrown into a blazing fire in trenches. (1-9)

If a person studies history, he will come to know of many such incidents wherein some people burnt others due to religious and theoretical differences. People of today, who are proud to regard themselves as modern, cultured and progressive use daisy cutters and even more destructive bombs on Muslims which destroy whole villages and towns, reducing them to ashes. Was the destruction which occurred in Hiroshimah and Nagasaki, any less than the fires in the trenches? Are the fires which have been lit in Irâq and Afghanistân before our eyes, any lesser in rank than the fire of Dhu-Nawâs? No, in fact, these fires are many times more destructive and dangerous than those fires. Young and old; men, and women as children who recite the kalimah have been made the target of these punishments. What is happening in Palestine? A fire is raining on the Muslims and for a continuous fifty years, it has been raining on them. The purpose of mentioning this is that none should be surprised that how can 20 000 people be burnt alive.

A warning is sounded to such people, “Those who harm the believing men and believing women, and they do not repent thereafter, Jahannum will be their punishment and for them is a blazing fire. (10) At the end of the sûrah, mention is made of Allâh سُبْحَانَهُ وَتَعَالَى’s greatness and His power to punish. His grasp is very severe and when he afflicts someone with punishment, this person can never escape. The proof of this claim is the final result of Fir’awn . (12-22)

Sûrah Târiq

Sûrah Târiq is a Makkî sûrah which has 17 verses. Allâh سُبْحَانَهُ وَتَعَالَى, in the beginning of the sûrah, takes an oath on the sky and the shining stars that on every person an angel has been appointed by Allâh سُبْحَانَهُ وَتَعَالَى as a custodian. The word حافظ can either mean watching or it can mean protecting. Here both meanings can be taken. With every person, are such angels who watch and supervise his actions and as long as Allâh سُبْحَانَهُ وَتَعَالَى wishes, they protect him. (1-4) On man’s first creation, his resurrection can be deduced. (5-8) In the following verses we learn that when man will stand in the court of Allâh سُبْحَانَهُ وَتَعَالَى on the Day of Qiyâmah, then his hidden matters will be made apparent. (9-10) At the end of the sûrah, an oath is taken on the truthfulness of the Qur’ân and on it being a decisive speech; and the disbelievers are sounded a warning. (11-17)

Sûrah A’lâ

Sûrah A’lâ is a Makkî sûrah comprising of 19 verses. Three important subjects have been discussed.
(1) In the beginning verses, the command of glorifying and expressing the purity (tasbîh) of Allâh سُبْحَانَهُ وَتَعَالَى with regards to His being and qualities, have been mentioned. He has created man, granted him a beautiful form and shown him the road of success and îmân. (1-3)

(2) This sûrah mentions the Qur’ân-e-Karîm and mentions the glad-tidings of it being easy to memorize. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is commanded to advise, by means of the Qur’ân, for the reformation of the nafs and for the correction of character. Those in whose hearts there is the fear of Allâh سُبْحَانَهُ وَتَعَالَى, will definitely accept the advice. (6-10)

(3) At the end of the sûrah, we are informed that the person who keeps himself pure from the filth of sin, and adorns himself with good thoughts and feelings, creates within his heart the greatness and grandeur of Allâh سُبْحَانَهُ وَتَعَالَى and does not give preference to this world over the hereafter, will be successful. These are the principles which have been mentioned in all scriptures and sharî’ahs. (14-19)

Sûrah Ghâshiyah

Sûrah Ghâshiyah is a Makkî sûrah consisting of 26 verses. One of the names of Qiyâmah is Ghâshiyah which means “that which covers”. Qiyâmah is called “Ghâshiyah” because its horrors will encompass all of creation. This sûrah shows that on this day some faces will be covered with disgrace. They had made great efforts due to which they will seem to be exhausted. The Ulamâ mention that this refers to those people who, in the world, engaged in an abundance of worship and spiritual exercises. However, since their beliefs were not in order, all of this worship will be of no avail to them. These faces will become the fuel for the blazing fire. Other faces will be bright and radiant, these are the faces of those people who made effort in the correct line and there is no trace of falsehood in their beliefs. Their abode will be lofty gardens.

The second important subject mentioned in this sûrah is the universal proofs of the oneness of Allâh سُبْحَانَهُ وَتَعَالَى. Amongst them is the camel which is also called the ship of the desert. Inspite of being so tall, a small child can hold onto its reins and take it wherever he wishes to go. The camel is such a forbearing animal that it can with stand thirst for upto ten days at a time. Its food is very simple. It fills its belly with such branches which no other domestic animal is prepared to eat. The other proofs mentioned are : the lofty skies, which stands without any pillars; the earth, which has been flattened in such a way that it is both easy to walk on and farm on as well; and the mountains which prevent earthquakes. Allâh سُبْحَانَهُ وَتَعَالَى, after turning the attention of the deniers of tawhîd to these proofs, consoles Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم that his responsibility is only to advise the people. After completing his task, he should leave their matter to Allâh سُبْحَانَهُ وَتَعَالَى.