النص المفهرس

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Surah Az-Zumar : 39 : 1 - 6
This is the revelation of the Book from Allah, the
Mighty, the Wise. [1] Surely We have revealed the Book
to you with the truth; so worship Allah in submission
to Him exclusively. [2] Remember, Allah alone deserves
the exclusive submission. As for those who have taken
to guardians other than Him (saying), "We worship
them for no other reason than that they would bring us
near to Allah closely." Allah will judge between them in
the matters they had been differing in. Surely, Allah
does not give guidance to anyone who is liar, highly
infidel. [3] Had Allah opted to have a son of His own, He
would have definitely chosen anyone, as He wished, out
of what He had created. (But), Pure is He. He is Allah,
the Only One, the All-Dominant [4] He created the
heavens and the earth in His wisdom. He wraps the
night over the day and He wraps the day over the night,
and He has put the Sun and the Moon under His
command, each one of them moving for an appointed
term. Remember, He is the Mighty, the Most-Forgiving .
[5] He created you from a single person, then (once this
person was created,) He made from him his match, and
sent down for you eight pairs of the cattle. He creates
you in the wombs of your mothers, creation after
creation, in three layers of darkness. That is your Allah,
your Lord. To Him belongs the whole kingdom. There is
no god but He. Then, to where are you being diverted?
[6]
Commentary
In verse 2, it was said: ◌ُفَاعْبُدِ اللَّهَ مُخُلِصًا لَّهُ الدِّيْنَ اَلاَ لِلْهِ الدِّينُ الْخَالِص (so worship
Allah in submission to Him exclusively. Remember, Allah alone deserves
the exclusive submission.). The word: ' (din) at this place means
worship, submission, devotion or obedience which is inclusive of
adhering to all religious injunctions. In the first statement earlier to this,
the address was to the Holy Prophet
where he was commanded to
make the worship of and obedience to Allah sincere and exclusive for
Him, so as there remains no trace of shirk or of any hypocrisy or false
pretension. The second statement is to emphasize the first statement in
that sincerity in worship is the exclusive right of Allah and no one else,
other than Him deserves it.
It has been reported from Sayyidna Abu Hurairah de that someone
submitted before the Holy Prophet , 'Ya rasulallah, there are occasions
when I give in charity or do a favor to somebody, but my intention gets

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mixed up - I do look forward to seek the pleasure of Allah thereby, but I
also hope that people will praise me for it.' The noble prophet of Allah
said, "By the One in whose hands lies the life of Muhammad, Allah Ta'ala
does not like anything in which someone or something else has been
associated as a partner or sharer with Him. Then he recited the verse
quoted here as the proof: ◌ُاَلاَ لِلَّهِ الدِّينُ الْخَالِص (Remember, Allah alone deserves
the exclusive submission.)". (Qurțubi)
Acceptance of deeds with Allah depends on unalloyed measure of
sincerity
Several verses of the Qur'an bear out that the deeds are not measured
with Allah by numbers, instead, they are measured by weight, for
example : ◌ِوَنَضَعُ الْمَوَازِيْنَ الْقِسُطَ لِيَوْمِ الْقِيْمَة (and We shall place scales to do justice
on the Day of Judgment - Al-Anbiya', 21:47). This verse read in
juxtaposition with the verses cited above tell us that the value and weight
of deeds is judged by the amount of sincerity with which they are
performed, and it goes without saying that perfect sincerity cannot be
achieved without perfect faith, because perfect sincerity means that one
should not take someone as having intrinsic power to benefit or harm
someone other than Allah, nor take someone other than Allah as disposer
of one's acts, nor allow the thought of someone other than Allah enter into
any act of worship or obedience of his volition. As for non-voluntary
scruples, Allah Ta'ala forgives them.
The noble Sahabah are the front line of Muslims. Their practice of
prayers and good deeds may not appear to be very prominent
numerically. But, despite all this, the reason why the single insignificant
most of their deeds was superior to the highest of the high deeds of the
rest of the Ummah was no other but their very perfection of 'iman (faith)
and perfection of ikhlas (sincerity).
وَالَّذِيْنَ اتَّخَذُوا مِنْ دُونِةٍ أَوْلِيَاءَ مَا نَعْبُدُ هُمْ إِلاَّ لِيُقَرِّبُوْنَا:The next sentence in verse 3 says
As for those who have taken to guardians other than Him) إِلَى اللَّهِ زُلْفى
[saying], "We worship them for no other reason than that they would
bring us near to Allah closely." - 39:3). This is a description of the creed of
the Mushriks of Arabia. Even the common people among them during
that period of time more or less had the same belief that Allah Ta'ala is
the creator, owner and master in all matters. But when the Shaitan
(Satan) instigated them, they started making idols in the image of angels,

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as they imagined they would be. They knew it well that these idols made
by them had no consciousness, reason or power, yet they believed that by
showing their reverence for these idols, those angels (in whose images
these idols are designed) will be pleased with them, and the angels have
nearness to Allah. They compared Allah's nearness with that of the
worldly kings where a courtier who is pleased with someone could put in a
good word for him with the king and have him included among his inner
circle. So, they surmised that the angels too could recommend anyone
they chose very much like the royal courtiers of their world. But, all these
ideas they nursed were totally false, in fact, they were nothing but
satanic deception. First of all, who can say whether or not these idols
happen to be on the real form of the angels and, even if they were, one
cannot expect angels close to Allah showing their pleasure over being
worshipped by somebody on the earth. In fact, they temperamentally hate
everything that Allah Ta'ala does not like. In addition to that, angels
cannot intercede on behalf of anyone before Allah on their own, unless
they are allowed to make their intercession about a particular person. The
وَكُمْ مِّنُ مَّلَكٍ فِى السَّمْوَتِ لَاتُغُنِىُ شَفَاعَتُهُمُ شَيْئًا إِلاَّ مِنْ بَعُدِ أَنْ يَّأْذَنَ اللَّهُ لِمَنْ : verse of the Qur'an
J'y, flat (And how many angels there are in the heavens whose
intercession cannot benefit (anyone) at all, but after Allah allows (it) for
whomsoever He wills and pleases - An-Najm, 53:26) means exactly this.
Even the polytheists of that period were better than the
disbelievers of today
Modern day materialistic disbelievers already deny the very existence
of Allah Ta'ala and would not demur when making audacious remarks
against Him. Kufr or disbelief is now an imported stuff. Take the kufr
that is imported from Europe. It may come in different colors and shades,
like capitalism and communism. Yet, there is a common denominator. God
forbid, they hold, nothing like God exists. We are masters of our destiny.
There is no one to question us as to what we are doing. Terrible
ingratitude indeed! As a consequence, peace has disappeared from the
whole world. Ever-new gadgets of comfort proliferate, but real comfort
remains missing. Advancements in health care have never been at a level
they are today, but there is a matching abundance of diseases hitherto
unheard of. Security arrangements, police, guards, surveillance abound,
but the graph of crime keeps rising. This craze for new instrumentation
and gadgetry and this relentless pursuit of pleasure and comfort through

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state-of-the-art objects one is being pushed to live with are things, if
someone cares to think about it, that have assumed the proportions of a
curse for innocent human beings so fondly created by their Maker. As for
the punishment of kufr in the Hereafter, it is, as due for all disbelievers,
an everlasting stay in the Jahannam. But, one should not forget that this
blind ingratitude could not go unaccounted for. The ungrateful person
has to undergo some punishment for it within this world for the reason
that the ungrateful person used the blessings of Allah even to ride the
skies, yet failed to thank Him for it. How apt is the Persian quip: 'In the
middle of the house, I forgot the master of the house!'
The first sentence of verse 4:لَوُاَرَادَ اللَّهُ أَنْ يَتَّخِذَ وَلَدًا (Had Allah opted to
have a son of His own) is a refutation of the allegation of those who said
that angels were the progeny of Allah. The idea was false and absurd.
Taking it on as a supposition of the impossible, it was said: If Allah Ta'ala
were to have, God forbid, any children, it goes without saying that it
could not have happened without His intention and will, for it would have
been impossible as children are not imposed on anyone - definitely not so
in the case of Allah. Then, suppose He had the intention, in which case,
everyone other than Him happens to have been created him, so He would
have picked up one of them to be His progeny. Now, children have to be
of the same genus as the father, and the created cannot be of the same
genus as the creator, therefore, the intention to have progeny from the
created becomes impossible.
In verse 5, it was said : ◌ِيُكَوِّرُ الَّيُلَ عَلَى النَّهَار (He wraps the night over the
day and He wraps the day over the night,). The word: j & (takwir)
means to throw something on top of the other and thereby hide it. The
Qur'an has elected to express the phenomenon of the alternation of the
night and day in terms of common perception - when night comes, it is as
if a curtain has been thrown against the light of the day, and when the
day comes, the darkness of the night goes behind the curtain.
Both the Moon and the Sun move
Later in verse 5, it was said : كُلِّ يَّجْرِىُ لِأَجَلِ مُسَمَّى (each one of them
moving for an appointed term.) This tells us that both the Sun and the
Moon move. Scientific researches in astronomy and geology are not the
subject of the noble Qur'an, or of any other scripture. But, it is obligatory
to believe in whatever appears there as a corollary in this matter.

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Scientific findings, old or new, keep changing all the time. Qur'anic facts
are changeless. Whatever the cited verse tells us - that the Sun and the
Moon are both moving - believing in it is obligatory. Now, there remains
the other matter - does the rising and setting of the Sun relate to the
movement of the earth, or to the movement of these very planets? The
Qur'an neither confirms nor rejects it. Hence, there is no hitch in
accepting what experience or experiment bears out.
In verse 6, it was said: وَآَنْزَلَ لَكُمُ مِّنَ الْأَنْعَامِ ثَمْنِيَةَ أَزْوَاج (and sent down for you
eight pairs of the cattle.). The creation of the cattle has been expressed in
this verse by saying that they have been 'sent down from the skies'
whereby an indication has been given that a major factor in their creation
is water that is sent down from sky. Therefore, it can be said that these
too were as if sent down from the skies. The noble Qur'an has used the
same expression for human dress: انْزَلْنَا عَلَيْكُمْ لِبَاسًا (We have sent down to
you clothing - Al-A'raf, 7:26). Then, this word also appears in relation to
some minerals, for instance, iron: ◌َوَأَنْزَلْنَا الْحَدِيد (and We sent down iron -
Al-Hadid, 57:25). The purpose is to emphasize that these things were
created through the intrinsic power of Allah Ta'ala, and that they were
given to human beings as His blessings. (Qurțubi)
خَلْقًا مِّنُ بَعُدٍ خَلُقٍ فِي ظُلُمتٍ ثَلْثٍ :Towards the later part of verse 6, it was said
(He creates you in the wombs of your mothers, creation after creation, in
three layers of darkness.) Here, some clues to the mysteries of Divine
power that work in the creation of man have been released. First of all, it
was well within the power of Allah Ta'ala that He could have made the
infant come to be created whole and complete in the womb of the mother
within a single instant. But, such was the dictate of wisdom and
expedient consideration that it was not done. Instead, a process of
gradualness was opted for as indicated by:ِخَلْقًا مِّن بَعُدٍ خَلْق (creation after
creation). The purpose was to ensure that the woman in whose womb this
'mini universe' was taking shape should gradually become used to
bearing its burden. Secondly, the creation of this matchless marvel of
beauty and efficiency provided with hundreds of precision gadgets,
hair-thin veins to carry life-blood and spiritual input was not to look like
things created by common industrialists in spacious factories under
glowing lights. Instead of that, this marvel of creation has reached its
completion at a place shielded by three layers of darkness, a location so

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hidden from sight that it beats all imagination. ◌َفَتَبَارَكَ اللَّهُ أَحُسَنُ الْخَالِقِين (So
glorious is Allah, the best of the Creators - Al-Mu'minun, 23:14).
Verses 7 - 10
إِنْ تَكْفُرُوا فَإِنَّ اللّهَ غَنِىٌّ عَنْكُمُ نَ وَلاَ يَرْضَى لِعِبَادِهِ الْكُفْرَة وَإِنْ
تَشْكُرُوْا يَرْضَهُ لَكُمُ ﴿ وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى * ثُمَّ إِلَى رَبِّكُمُ
مَّرْجِعُكُمْ فَيُنِّئُكُمُ بِمَا كُنْتُمْ تَعْمَلُونَ * إِنَّهْ عَلِيمٌ بِذَاتِ الصُّدُورِ
﴿٧﴾ وَإِذَا مَسَّ الْإِنْسَانَ ضُرُّ دَعَا رَبَّهُ مُنِيْبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعُمَةً
مِّنْهُ نَسِىَ مَا كَانَ يَدْعُوًّا إِلَيْهِ مِنْ قَبْلُ وَجَعَلَ لِلْهِ أَنْدَادًا لِيُضِلَّ عَنُ
سَبِيِهِ قُلْ تَمَتَّعُ بِكُفْرِكَ قَلِيلاً ﴾ُ إِنَّكَ مِنْ أَصُخبِ النَّارِ ﴿1﴾ أَمَّنُ
هُوَقَانِتٌ أنَآءَ الَّيْلِ سَاجِدًا وَّقَائِمًا يَّحْذَرُ الْآخِرَةَ وَيَرُجُوُا رَحُمَةَ
رَبِّهُ قُلُ هَلْ يَسْتَوِى الَّذِيْنَ يَعْلَمُوْنَ وَالَّذِيْنَ لاَ يَعْلَمُونَ * إِنَّمَا
يَتَذَكَّرُ أُولُوا الْأَلْبَابِ ﴿٤﴾ قُلْ يِعِبَادِ الَّذِيْنَ امَنُوا اتَّقُوا رَبَّكُمُ هـ
لِلَّذِيْنَ أَحْسَنُوا فِىُ هُذِهِ الدُّنْيَا حَسَنَةٌ﴿ وَأَرْضُ اللَّهِ وَاسِعَةٌ﴿ إِنَّمَا
يُوَقَّى الصُّبِرُوْنَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ ﴿١٠﴾
If you disbelieve, then, Allah does not need you at all,
however He does not like for His servants to be
disbelievers, and if you are grateful, He will like it for
you. And no one will bear the burden of someone else.
Then, to your Lord is your return, so He will tell you
about what you used to do. He is aware of whatever lies
in the hearts. [7] And when man is afflicted by pain, he
calls his Lord turning to Him passionately. Thereafter,
when He blesses him with some favor from Him, he
forgets that for which he was calling Him earlier, and
sets up partners for Allah, so that he leads others
astray from His way. Say, "Enjoy (the pleasure of) your
disbelief for a while, (then) surely, you are from among
the people of the Fire." [8]
Can (such people be equal to) the one who worships
during the hours of the night, prostrating and standing,

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fearing the Hereafter and having hopes in his Lord's
mercy? Say, "Can those who know and those who do not
know become equal?" It is only the people of
understanding who are receptive of the advice. [9] Say
(on My behalf) "O My servants who believe, fear your
Lord. Those who do good in this world will have a good
return, and the earth of Allah is wide. Certainly those
who observe patience will be given their reward in full
without measure. [10]
Commentary
In the opening verse (7), it was said: ◌ُإِنْ تَكُفُرُوا فَإِنَّ اللَّهَ غَنِىٌّ عَنْكُم (If you
disbelieve, then, Allah does not need you at all,) that is, neither does your
faith bring any benefit to Allah Ta'ala, nor does your disbelief or
ingratitude, any loss. According to a Hadith in Sahip of Muslim, Allah
Ta'ala said: "O My servants, even if the first and the last among you and
the humans and the Jinns, all of them, were to fall in sin and
disobedience, it does not affect My power and authority in the least." (Ibn
Kathir)
Next it was said : ◌َوَلاَ يَرْضِى لِعِبَادِهِ الْكُفْر (however He does not like for His
servants to be disbelievers,) The word: she, (rida) means love, liking,
pleasure, or to intend to do something without objection. Its antonym:
b (sakhat) means to detest something or take it to be objectionable -
even if it is coupled with intention.
Ruling
Ahl-us-sunnah wa-1-Jama'ah believe that nothing good or bad, faith
or disbelief can come into existence without the will and intention of Allah
Ta'ala. Therefore, for everything to come into existence, the intention of
Allah Ta'ala is a binding condition. However, the pleasure and favor of
Allah Ta'ala relates to 'iman (faith) and good deeds only. Kufr (disbelief),
Shirk (ascribing of partners to Allah) and acts of disobedience are things
He does not like. Shaikh-ul-Islam Nawawi writes in his book, J,byl
:al-usul wa-d- dawabit وَالضّوَابِط
مذهب اهل الحق الإيمان بالقدر واثباته وان جميع الكائنات خيرها وشرها بقضاء
الله وقدره وهو مريد لها كلها ويكره المعاصى مع أنه تعالى مريد لها لحكمة
يعلمها جل وعلا. (روح المعاني)
The creed (madhhab) of people who follow the truth

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(ahl-ul-haqq) is to believe in destiny (al-qadr) and that all
existents, good or bad, come into existence under the decision
(qada') and destination (qadar) of Allah Ta'ala, and Allah Ta'ala
does make the intention to create these, but He dislikes acts of
disobedience and sin - though, the intention of creating these
materializes in view of some wise consideration which He alone
knows in His most exalted majesty. (Ruh-ul-Ma'ani)
In the first sentence of verse 9, it was said: آمَّنُ هُوَ قَانِتٌ أنَاءَ الّيل (Can (such
people be equal to) the one who worships during the hours of the night,
prostrating and standing, fearing the Hereafter and having hopes in his
Lord's mercy?). The first word: ja (amman) is a combination of two words:
aí (am: an interrogative particle) and: - (man: relative pronoun). Before
this sentence, the disbelievers have told on behalf of Allah Ta'ala that
they can go ahead and enjoy the fruits of their disbelief and sin during
this mortal life, but finally they are doomed to stoke the fire of Jahannam.
After then, the present sentence takes up the description of an obedient
believer that has been initiated with the question word of ja (amman).
Scholars of exegesis have said that there is an ellipsis of a sentence that
should have appeared earlier, that is, the disbeliever will be told, 'are you
better, or is it the obedient believer who has been mentioned later?'. The
word: SJU (qanit) has been explained variously. That which comprehends
all these meanings comes from Sayyidna Ibn Mas'ud 4ee. According to
him, it means devotedly obedient, and when this word is used in
conjunction with Salah, as in:َقُوُمُوا لِلّهِ قَانِتِين (Stand before Allah in total
devotion - Al-Baqarah, 2:238), there it means the person who lowers his
gaze in salah, does not see right and left, does not play with his body or
clothes and does not voluntarily remember anything from his worldly life.
Any incidence of forgetfulness or involuntary scruple would not be
considered contrary to this. (Qurțubi)
Immediately next in verse 9, it was said: JJJ ¿t (during the hours of
the night). The expression means hours of the night and denotes the
early, the middle and the last part of the night. Sayyidna Ibn 'Abbas 4e
said that, 'a person who wishes that Allah Ta'ala would make the
reckoning on the plains of Resurrection easy on him should so manage
himself that Allah Ta'ala finds him in the state of Sujud (prostration) and
Qiyam (stance of standing) during the darkness of the night in an
emotional condition in which he is concerned about his fate in the

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Hereafter, yet is hoping for the mercy of Allah.' Some early commentators
have identified the time between Maghrib and 'Isha' also as included in
the expression : اناء الليل ('ana'-ul-lail). (Qurtubi)
In verse 10, it was said : ◌ٌوَأَرْضُ اللَّهِ وَاسِعَة (and the earth of Allah is wide).In
the sentence previous to this, Good deeds had been enjoined. This might
prompt someone to come up with the excuse, "The city or country in which
I live, or the social milieu I am stuck with around me stops me from doing
good deeds.' This sentence carries an answer to this excuse - 'if you find
adherence to Islamic legal injunctions difficult while living in some
particular country, city or social setup, then, leave it. The earth of Allah is
wide enough. Go and live at a place and in a surrounding that is
conducive to remaining obedient to Divine commandments.' This
persuades one to migrate from a place living in which one cannot
dutifully follow and observe what has been enjoined by his religion. Some
rules relating to hijrah (emigration) have already appeared in the
commentary on Surah An-Nisa' (Maariful-Qur'an, Volume II, Index p. 659, see
under Hijrah).
إِنَّمَا يُوَقَّى الصَّابِرُونَ أَجْرَهُمُ بِغَيْرِ حِسَابٍ : In the last sentence of verse 10, it was said
(Certainly those who observe patience will be given their reward in full
without measure.) The expression: w we (bighayri-hisab: without
measure) means that the reward of those who endure ordeals will not be
given to them under some pre-determined calculations or measures,
instead, it will be sans-calculation, sans-reckoning, in a spirit of
generosity at its most sublime as mentioned in a Hadith narration that
follows. Some others have interpreted this expression in the sense of
request, or claim, that is, in this worldly life, should someone have some
right due on someone, he has to initiate the claim for it. But, with Allah,
those who observe patience will be given their reward without any
request or claim.
Qatadah reports from Sayyidna Anas dee that the Holy Prophet
said, 'On the Day of Judgment, a Scale of Justice will be set in place.
When people who had given Sadaqah (charity) come forward, whatever
they had given will be weighed, and they will be given their full reward
against it. Similarly, the acts of worship such as Salah and Hajj will be
weighed, and its reward would be duly given to those who had performed
these. And when come those who had stood patient against trials and

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tribulations, for them, there will be no measure and weight, instead, their
return and reward will be rolled down towards them without calculation,
إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ :measure or reckoning - because, Allah Ta rala has said
chi (Certainly those who observe patience will be given their reward
in full without measure. - 39:10). So much so that people who had lived
their life of the mortal world in perfect peace and comfort would wish,
'alas! Had our bodies been shredded with scissors during our life in the
mortal world, we too would have earned a similar return for our
endurance and patience against trials.'
Imam Malik رحمه الله تعالى has taken : صابرين (as-sabirun) in this verse to
mean people who endure hardships and remain patient over sorrows of
the mortal life. Some elders have said that it means people who hold their
self in check against acts of disobedience and sin. Qurtubi says, 'when the
word: (sabir: patient) is uttered unaccompanied by some other word, it
invariably means a person who observes patience against hardships
caused during the process of making one's desiring self abstain from sins.
And when the word: „Le (sabir) is used for a person who remains patient
against distress, it is coupled with some other words: صَابِر عَلى كَذَا (one who
is patient against such and such distress) .والله اعلم Allah knows best.
Verses 11 - 20
قُلْ إِنّى أُمِرْتُ أَنْ أَعْبُدَ اللّهَ مُخْلِصًا لَّهُ الدِّيْنَ ﴿٢﴾ وَ أُمِرْتُ لِأَنْ
أَكُونَ أَوَّلَ الْمُسْلِمِيْنَ ﴿١٢) قُلُ إِنّىِّ أَخَافُ إِنْ عَصَيْتُ رَبِّىُ عَذَابَ
يَوْمٍ عَظِيمٍ ﴿١٣) قُلِ اللهَ اعْبُدُ مُخْلِصًا لَّهُ دِيْنِىٌ ﴿١٤﴾ فَاعْبُدُوْا
مَاشِئْتُمُ مِّنُ دُونِهِ ﴿ قُلُ إِنَّ الْحُسِرِيْنَ الَّذِيْنَ خَسِرُوا أَنْفُسَهُمْ
وَأَهْلِيْهِمُ يَوْمَ الْقِيْمَةِ﴿ أَلاَ ذلِكَ هُوَ الْخُسْرَانُ الْمُبِيْنُ ﴿١٥) لَهُمُ مِّنْ
فَوْقِهِمُ ظُلَلٌ مِّنَ النَّارِ وَمِنْ تَحْتِهِمْ ظُلَلٌ ، ذلِكَ يُخَوِّفُ اللهُ بِهـ
عِبَادَهُ ط ◌ِعِبَادٍ فَاتَّقُونِ ﴿١٦﴾ وَالَّذِيْنَ اجْتَنَبُوا الطَّاغُوتَ أَنْ يَّعْبُدُوْهَا
وَآَنَابُوا إِلَى اللَّهِ لَهُمُ الْبُشْرِى، فَبَشِّرُ عِبَادِ ﴿١٧﴾ الَّذِيْنَ يَسْتَمِعُونَ
الْقَوْلَ فَتَّبِعُونَ أَحْسَنَه، « أُولَئِكَ الَّذِيْنَ هَدئُهُمُ اللَّهُ وَأُولَئِكَ هُمْ

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Surah Az-Zumar : 39 : 11 - 20
أُولُو الْأَلْبَابِ ﴿١٨) أَفَمَنُ حَقَّ عَلَيْهِ كَلِمَةُ الْعَذَابِ ﴿ أَفَانْتَ تُنْقِذُ
مَنُ فِى النَّارِ ﴿١٩﴾ لكِنِ الَّذِيْنَ اتَّقَوْا رَبَّهُمْ لَهُمْ غُرَفٌ مِّنْ فَوْقِهَا
غُرَفٌ مَّيْنِيَّةٌ ا تَجْرِىُ مِنْ تَحْتِهَا الْأَنْهُ، وَعْدَ اللهِ لَا يُخْلِفُ اللهُ
الْمِيْعَادَ ﴿٢٠﴾
Say, "I have been ordered to worship Allah, making my
submission exclusive to Him. [11] And I have been
ordered to be the first of those who submit." [12] Say, "if
I were to disobey my Lord, I fear the punishment of a
great day." [13] Say, "It is Allah whom I worship, making
my submission exclusive to Him. [14] So, worship what
you wish other than Him." Say, "Indeed, the losers are
those who (will) lose their selves and their people on
the Day of Judgment. Beware, that is really the obvious
loss." [15] For them there are canopies of fire on top of
them and canopies (of fire) underneath them. That is
the thing against which Allah frightens His servants.
'So, O servants of Mine, fear Me.' [16] And those who
abstain from worshipping the Taghut and turn
fervently to Allah, for them there is good news. So, give
the good news to My servants [17] who listen to what is
said, then, follow the best of it. Those are the ones
whom Allah has guided, and those are the ones who
possess understanding. [18] So tell Me about the one for
whom the word of punishment is destined, - is it you,
then, who would save someone who is already in the
Fire? [19] But, for those who fear their Lord, there are
chambers with chambers on top of them built ready,
with rivers running from underneath them. This is a
promise of Allah. Allah does not go back on the
promise. [20]
Commentary
فَبَشِّرُ عِبَادِ الَّذِيْنَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَه":18 In the Tafsir of verses 17 and
So, give the good news to My servants) أُوْلَئِكَ الَّذِيْنَ هَابِهُمُ اللّهُ وَأُولَئِكَ هُمْ أُولُوا الْأَلْبَابِ
who listen to what is said, then, follow the best of it. Those are the ones
whom Allah has guided, and those are the ones who possess
understanding), there are several views expressed by learned
commentators. One of these is what Ibn Kathir has opted for. Maulana
Ashraf 'Ali Thanavi has also gone by it. According to this view, the word:

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Sūrah Az-Zumar : 39 : 11 - 20
JJall (al-qawl:what is said ) used here means Qur'an, the Word of Allah,
or it means the Qur'an inclusive of the teachings of the Holy Prophet 5 -
and all of it is but the best. Therefore, the obvious dictate of the occasion
was to say : يَسْتَمِعُونَ الْقَوْلَ فَيَتْبِعُونَه (who listen to what is said, then, follow it).
But, that is not how it was said, instead, the word: ~~ (ahsan) was
added which indicates that these people did not follow the Qur'an and the
teachings of the Holy Prophet % with any lack of discernment as is the
way of some common people who hear something from someone and start
following it without any inquiry, deliberation or insight. In fact, these are
believers who have followed the Word of Allah and the teachings of His
Rasul after having found it true and best. As a result, towards the end of
the verse, they have been praised as being: _ Wyis, (ulu-l-al-bab) that is,
the people of understanding, (the wise, the farsighted, and the discerning
ones). Another example of this appears in the Qur'an itself when
Sayyidna Musa all is being addressed about the Torah in the following
words: فَخُذُهَا بِقُوَّةٍ وَّأُمُرُ قَوْمَكَ يَأْخُذُوا بِاَحُسَنِهَا (So hold it firm, and ask your people
to hold on to the best things in it - Al-A'raf, 7:145). Here too, the word:
(ahsan) means the entire Torah and its injunctions. Similarly, in the
verses cited above, 'listening to the word' means 'listening to the Qur'an'
and 'following the best' means 'following the entire Qur'an' which has
been referred to as: ◌ِأَحْسَنَ الْحَدِيث (ahsan al-Hadith: the best thing said). In
.connection with this very Tafsir - that 'al-qawl' should be taken to mean
the Qur'an particularly - some elders have also said that in the Qur'an as
well there are many injunctions that have degrees of ~~~ (hasan: good)
and í (ahsan: better, best). For example, retaliation and pardon are
وَأَنْ تَصْبِرُوا خَيْرٌ لَّكُمْ :both permissible, but pardon is better and more graceful
(and that you be patient is better for you - An-Nisa' - 4:25). There are many
things in which the Qur'an gives one the choice to take to what one likes
without any apprehension of sin, but, on occasions, it has also pinpointed
one of these as being the best and most graceful thing to do, for example:
,And it is closer to taqwa that you forgive - Al-Baqarah) وَأَنُ تَعُفُوُآ أَقْرَبُ لِلتَّقْوى
2:237). There are many things in which concession has been granted, but
opting for the way of courage and determination has still been called
better and more graceful. Thus, the verse comes to mean that these people
listen to the injunctions of the Qur'an - those relating to concession
(rukhsah) as well as those relating to the courageous determination
('azimah) - but elect to follow the course of determination instead of

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Surah Az-Zumar : 39 : 21 - 23
concession. And in everything where they have a choice between two
things, one being good and the other, better, then, invariably they elect to
do what is better.
Then, there are many commentators who take 'al-qawl' at this place
to mean what is said by common people that includes things about
tauhid, shirk, kufr, Islam, haqq and batil, even about the refinements of
truth as good, better, weightier and outweighed. If we were to follow this
Tafsir, the verse would mean that, as far as listening is concerned, these
people do listen to what everyone has to say - be they disbelievers or
believer, be it truth or falsehood, good or bad, everything - but, when it
comes to following, they follow only that which is the best. Thus, they
follow tauhid, not shirk; haqq (truth), not batil (falsehood), and if they
have to choose between the degrees of haqq, they follow that which is
better and weightier. Therefore, these people were credited with two
attributes: (1) Firstly, by virtue of: "1 1.00 (Allah has guided them -
39:18), therefore, they do not go astray after having listened to so many
different things. (2) Secondly, by the compliment of : ◌ِأُولَئِكَ هُمْ أُولُوا الْالبَاب (and
they are the ones who possess understanding - 39:18), that is, they are
sensible people, and their good sense, insight and discernment helps them
draw the line between good and bad, true and false. Thus, when such
people have the ability to distinguish between good and better and when
it comes to opting for one of the two, they would opt for the better.
Therefore, it has been said that this verse was revealed about
Sayyidna Zayd Ibn 'Amr Ibn Nufayl, Sayyidna Abu Dharr al-Ghifari and
Sayyidna Salman al-Farisi رضى الله عنهم أجمعين Sayyidna Zayd Ibn 'Amru
Ibn Nufayl «
ge used to hate shirk and idol worship even during the days
of Jahiliyyah. The other two Şahabah, Sayyidna Abu Dharr al-Ghifari
and Sayyidna Salman al-Farisi رضى الله عنهم أجمعين listened to people of
different religions, to the mushriks, the Jews and the Christians, and saw
their ways of life, and it was only then that they embraced Islam and,
finding the teachings of the Qur'an as the best, they preferred them.
(Qurțubī)
Verses 21 - 23
أَلَمُ تَرَ أَنَّ اللّهَ اَنْزَلَ مِنَ السَّمَآءِ مَآءٍ فَسَلَكُهُ، يَنَابِيُعَ فِى الْأَرْضِ ثُمَّ

557
Surah Az-Zumar : 39 : 21 - 23
يُخْرِجُ بِهِ زَرْعًا مُخْتَلِفًا الْوَانُهُ، ثُمَّ يَهِيُجُ فَتَزْبُهُ مُصُفَرًّا ثُمَّ يَجْعَلُه"
خُطَامًا ﴿ إِنَّ فِىُ ذلِكَ لَذِكُرِى لِأُولِى الأَلْبَابِ ﴿٢﴾ أَفَمَنُ شَرَحَ اللهُ
صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلى نُورٍ مِّنُ رَّبِّهِ * فَوَيْلٌ لِلْفُسِيَةِ قُلُوبُهُمُ مِّنُ
ذِكُرِ اللهِ أُولَئِكَ فِىُ ضَللٍ مُّبِيْنٍ ﴿٢٢﴾ اللّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ
كِتْبًا مُّتَشَابِهًا مَّثَانِىَ ◌ّ تَقْشَعِرُ مِنْهُ جُلُوُدُ الَّذِيْنَ يَخْشَوْنَ رَبَّهُمُّ ثُمَّ
تَلِيْنُ جُلُوُدُهُمُ وَقُلُوبُهُمْ إِلَى ذِكُرِ اللَّهِ ذلِكَ هُدَى اللّهِ يَهْدِىُ بِهُ
مَنْ يَّشَآءُ﴿ وَمَنْ يُضُلِلِ اللّهُ فَمَالَهُ مِنْ هَادٍ ﴿٢٣﴾
Have you not seen that Allah sent down water from the
sky, then made it penetrate into the earth (and gush
forth) in the form of springs? Then He brings forth with
it the crops of different colors, and afterwards they
wither, and you see them turned yellow, then He makes
them chaff. Surely in that there is a lesson for the
people of understanding. [21] So I ask about a person
whose heart Allah has opened up for Islam, and
consequently he proceeds in a light from his Lord. (Can
he be equal to the one whose heart is hardened?) So,
woe to those whose hearts are too hard to remember
Allah. Those are wandering in open error. [22] Allah has
sent down the best discourse, a book containing
subjects resembling each other, mentioned again and
again, shivered from which are the skins of those who
have awe of their Lord. Then, their skins and their
hearts become soft enough to tend to the remembrance
of Allah. This is the Guidance of Allah with which He
brings to the right path whomsoever He wills. As for
the one whom Allah lets go astray, for him there is no
one to guide. [23]
Commentary
The word : ينابيع (yanabi) in verse 21:ِفَسَلَكَه، يَنَابِيعَ فِى الْأَرْض (made it
penetrate into the earth [and gush forth] in the form of springs) is the
plural form of: { (yanbu) which means springs that gush out from the
soil. The sense is that the act of sending down water from the sky is by
itself a great blessing, but also crucial was the arrangement to conserve it
underground. But for this arrangement to save this blessing of water, its

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Surah Az-Zumar : 39 : 21 - 23
users would have derived benefit from it only at the time of rains, or for a
few days following it. Although, on water depends their life, and it is the
kind of need one cannot stay free from, even for a day. Therefore, Allah
Ta'ala did not consider it sufficient to just send down this blessing,
instead, made elaborate and very unique arrangements for its
conservation. Some of it gets deposited in ditches, ponds, tanks and
reservoirs. Then a huge supply is turned into ice and made to sit on
mountain peaks and its ridges, an arrangement that takes care of the
danger of water going bad. Then ice melts and water travels through
veins in the mountains until it reaches the land and gushes out in the
form of streams, all over, on its own, without any human input, and
finally finds its way through the land in the form of rivulets and rivers.
Rest of the water keeps flowing underground which can be retrieved by
digging a well almost anywhere.
Details of this water supply system as they appear in the noble Qur'an
have been given in the commentary of Surah Al-Mu'minun under the
verse: (then We lodged it in the earth, and of course, We are able to take
it away - Al-Mu'minun, 23:18). (Please see Maariful-Qur'an, Volume VI, under
23:18, pages 311 to 313).
Later in verse 21, it was said: gli ules (the crops of different colours).
At the time the crops grow and ripen, colors keep changing from one to
the other. Since these colors change, therefore, the word: u
(mukhtalifan), in terms of its grammatical analysis, has been used in the
form of: Ju (hal: state, circumstantial condition) which denotes change.
إِنَّ فِىُ ذلِكَ لَذِ كُرى لأولِى الْأَلْبَابِ :In the last sentence of verse 21, it was said
(Surely, in that, there is a lesson for the people of understanding), that is,
in this process - when water is sent down, is conserved, is made available
to human beings to grow all sorts of crops and trees the colors of which
change following which they turn yellow and dry making grains separate
from chaff - there is a great lesson for people of understanding, because
they provide the proof of the infinite power and wisdom of Allah Ta'ala.
These are visible signs that could lead human beings to discover the
reality behind their own creation, and that in turn, could become the
means through which one succeeds in recognizing his or her own creator
and master.

559
Surah Az-Zumar : 39 : 21 - 23
أَفَمَنُ شَرَحَ اللهُ صَدُرَهُ لِلْإِسُلَامِ فَهُوَ :In the first sentence of verse 22, it was said
je Je (So I ask about a person whose heart Allah has opened up for
Islam, and consequently he proceeds in a light from his Lord.). The word:
(sharh) literally means to open, enlarge or extend. The expression:
all (sharh-us-sadr) means the capacity or capability of the heart (to
receive and accommodate input). The sense is that one's heart is capable
of learning lessons and receiving benefits by deliberating into Divine
signs of creation in the heavens and the earth, particularly so by
deliberating in his own creation. Similar is the case with other signs of
Allah revealed in the form of scriptures and injunctions. One's heart also
has to have the ability to deliberate in them and be benefited by them. In
contrast, there is a heart that is straightened or hardened. The statement
in a verse of the Qur'an: يَجْعَلُ صَدْرَه؛ ضَيّقًا حَرَجًا (He makes his heart narrow,
much too narrow - Al-An'am, 6:125) and the one in the next verse at this
place: ◌ْلِلْقَاسِيَةِ قُلُوبُهُم "woe to those whose hearts are too hard to remember
Allah - 39:23" has appeared in contrast to this very 'sharh-us-sadr' (a
heart opened to acceptance of truth and at ease with it).
According to a narration from Sayyidna 'Abdullah Ibn Mas'ud 40,
when the Holy Prophet
recited this verse:'أَفَمَنُ شَرَحَ اللَّهُ صَدْرَه (Is it not
that, a person for whom Allah opens up his heart ... ), we asked him about
the meaning of 'sharh-us-sadr'. He said, "when the light of 'iman (faith)
enters the human heart, it enhances its capacity (which makes the
comprehension and implementation of Divine commandments easy on the
person concerned)." We submitted, 'ya rasulallah, what is the sign of it
(that is, of 'sharh-uş-sadr')?' Then, he said:
الانابة الى دار الخلود والتجا فى عن دار الغرور والتأهب للموت قبل نزوله.
رواه الحاكم فى المستدرك والبيهقى فى شعب الإيمان. (روح المعانى)
"Longing passionately for the eternal home, and seeking refuge
from the deceptive abode, and preparing for death before its
arrival." - Reported by al-Hakim in al-Mustadrak and
al-Baihaqi in Shu'ab-ul-'iman (Ruh-ul-Ma'ani).
The verse under study has been initiated as headed by an
interrogative particle: ( (afaman). The sense it carries can be explained
by saying: 'Can a person whose heart has been opened up for Islam - and
he is on the light coming from his Lord, that is, does everything under it -
and another person with a hardened heart be equal?' The contrasting

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Surah Az-Zumar : 39 : 21 - 23
part relating to the hardened heart has been mentioned in the next verse
with a warning of woeful punishment attached to it.
In this verse (22), it was said : ◌ْفَوَيُلٌ لِّلُقُسِيَةِ قُلُوبُهُم (woe to those whose hearts
are too hard to remember Allah). The word: al (al-qasiyah) is a
derivation from: jus (qasawah) which means to be hard-hearted,
having no mercy for anyone, and also the one who remains totally
unaffected by the need to remember Allah and follow His injunctions.
Verse 23 opens with the words: ◌َاللهُ نَزَّلَ اَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَّثَانِى (Allah
has sent down the best discourse, a book containing subjects resembling
each other, mentioned again and again,). In the verse previous to it, the
يَسْتَمِعُونَ الْقَوُلَ فَيَتَّبِعُونَ :state of the faithful servants of Allah was mentioned as
ASÍ (who listen to what is said, then, follow the best of it - 39:18). Here, in
the verse under study (23), we have been told that the whole Qur'an is
'ahsan-ul-hadith,' the best of what is said. The word: - (Hadith)
literally means the speech or account that is related. The outcome of
calling Qur'an, 'ahsan-ul-hadith, is that, out of everything human beings
say or relate, the Qur'an remains the most eloquent. Onwards from here,
some attributes of the Qur'an have been mentioned: (1) It is: LLE LES (a
book containing subjects resembling each other). At this place, the word:
4WE (mutashabih) means resembling each other or mutually
corresponding, that is, the subjects dealt with in the Qur'an are related to
each other, and are similar. So much so that one verse gets to be
explained or confirmed by another verse. This 'word' is free of
contradiction and conflict. (2) The second attribute is: & (mathani)
which is the plural form of: ~ (mathna) which means repeated. The
sense is that a subject is taken up repeatedly in the Qur'an to help make
it settle down in one's mind. (3) As for the third attribute, it was described
in very eloquent words by saying: ◌ُتَقُشَعِرُّ مِنْهُ جُلُوُدُ الَّذِينَ يَخْشَوُنَ رَبَّهُم (shivered
from which are the skins of those who have awe of their Lord.) that is, 'so
overwhelmed and apprehensive the God-fearing become before the
greatness of Allah that they, when reciting the Qur'an, are gripped with
such an state of awe that it makes their hair stand on end.' (4) The fourth
attribute has been identified as:ِثُمَّ تَلِيُنُ جُلُودُهُمْ وَقُلُوبُهُمُ إِلَى ذِكُرِ اللَّه (Then, their
skins and their hearts become soft enough to tend to the remembrance of
Allah.), that is, the recitation of the Qur'an affects them in two ways.
First, as said immediately above, when they hear the warnings of

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Surah Az-Zumar : 39 : 24 - 28
punishment, it makes their hair stand on end. Then they listen to the
verses promising mercy and forgiveness which takes them to a state when
their bodies and hearts turn tenderized, mellowed in the remembrance of
Allah. Sayyidah Asma' bint Abi Bakr&
te says that this used to be the
common emotional state of the noble Sahabah - when the Qur'an was
recited before them, tear would be rolling down their eyes, and the hair
would be standing on end. (Qurtubi)
It has been narrated by Sayyidna 'Abdullah Ibn 'Abbas age that the
Holy Prophet % said, "A servant over whose body hair would stand on
end due to the fear of Allah, then, Allah Ta'ala forbids the Fire from ever
touching his body. (Qurțubi)
Verses 24 - 28
أَفَمَنُ يَتَّقِىُ بِوَجْهِهِ سُوْءَ الْعَذَابِ يَوْمَ الْقِيْمَةِ ، وَقِيْلَ لِلظُلِمِينَ
ذُوْقُوا مَا كُنْتُمُ تَكْسِبُونَ ﴿٤﴾ كَذَّبَ الَّذِيْنَ مِنْ قَبْلِهِمْ فَتْهُمُ
الْعَذَابُ مِنْ حِيْثُ لاَيَشْعُرُونَ ﴿٢٥﴾ فَاذَاقَهُمُ اللَّهُ الْخِزُىَ فِى
الْحَيْوةِ الدُّنْيَاةِ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ: لَوْكَانُوا يَعُلَّمُونَ ﴿٢٦)
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِىُ هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَ كَّرُوْنَ
﴿أَمْ﴾ قُرْآنًا عَرَبِيًّا غَيْرَذِىُ عِوَجٍ لَّعَلَّهُمُ يَتَّقُونَ ﴿٢٨)
Tell Me about the one who tries to save himself from
the worst punishment with his face on the Day of
Doom, (whether he is equal to the one who is not liable
to any punishment.) And it will be said to the
wrongdoers, "Have a taste of what you used to earn." [24]
Those before them had also rejected (the messengers)
and consequently, the punishment came upon them in a
way that they had never imagined. [25] Then Allah made
them taste disgrace in the worldly life, and of course
the punishment of the Hereafter is much greater. Only
if they knew! [26] And We have cited for people all sorts
of examples in this Qur'an, so that they may receive the
message [27] through an Arabic Qur'an that has no
digression (from the truth), so that they may be
God-fearing. [28]

562
Surah Az-Zumar : 39 : 29 - 35
Commentary
Verse 24 : آَفَمَنُ يَّتْفِىُ بِوَجُهِه (Tell Me about the one who tries to save himself
from the worst punishment with his face ... ) carries a description of the
terrifying scenario of Jahannam. If one faces something hurtful in his
mortal life, he tries to fight it off by using his hands and feet as defensive
shields to protect his face. But, refuge with Allah, the people of Jahannam
will not be able to use even their hands and feet to defend themselves.
The punishment that comes will fall directly on their faces. Even if he
wished to ward off the punishment in defense, he would have no option
but to use his very face as the shield, because he would have been thrown
in Jahannam with his hands and feet tied. We seek refuge with Allah
from such a fate.
Out of the authorities of Tafsir, 'Ata' and Ibn Zayd said that a person
condemned to Jahannam will have his hands and feet tied before being
dragged in there. (Qurțubi)
Verses 29 - 35
ضَرَبَ اللهُ مَثَلاً رَّجُلاً فِيْهِ شُرَكَاءُ مُتَشْكِسُوْنَ وَرَجُلاً سَلَمًّا
لِّرَجُلٍ ﴿ هَلْ يَسْتَوِيْنِ مَثَلاَ ءِ الْحَمْدُ لِلْهِ ، بَلُ أَكْثَرُهُمْ لاَيَعْلَمُوْنَ
﴿٢٩﴾ إِنَّكَ مَّتٌ وَإِنَّهُمُ مَّتُونَ ﴿٣٠) ثُمَّ إِنَّكُمُ يَوْمَ الْقِيْمَةِ عِنْدَ
رَبِّكُمْ تَخْتَصِمُونَ ﴿٢ْ﴾ فَمَنْ أَظْلَمُ مِمَّنُ كَذَبَ عَلَى اللَّهِ وَكَذَّبَ
بِالصِّدْقِ إِذْجَآءَةْ ﴿ اَلَيْسَ فِىُ جَهَنَّمَ مَثْوَّى لِلْكُفِرِيْنَ ﴿٣٢﴾ وَالَّذِىُ
جَاءَ بِالصِّدُقِ وَصَدَّقَ بِهِ أُولَئِكَ هُمُ الْمُتَّقُونَ ﴿٣٣﴾ لَهُمُ مَّا
يَشَآءُوْنَ عِنْدَ رَبِّهِمُ + ذلِكَ جَزَؤُا الْمُحْسِنِينَ ﴿٢﴾ لِيُكَفِرَاللّهُ
عَنْهُمُ أَسْوَا الَّذِىُ عَمِلُوا وَيَجْزِيَهُمْ أَجْرَهُمْ بِأَحْسَنِ الَّذِىُ كَانُوا
يَعُمَلُونَ ﴿٣٥﴾
Allah has given an example: There is a (slave) man
owned by some partners quarrelling with each other,
and (on the other hand,) there is a man solely owned by
a single man. Can they be equal in comparison? Praise

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Surah Az-Zumar : 39 : 29 - 35
be to Allah! (The truth stands established). But, most of
them do not know. [29] Verily, you are to die and they
are to die. [30] After that, on the Day of Doom, you will
surely place your disputes before your Lord. [31]
So, who is more unjust than him who forges a lie
against Allah and rejects the truth when it reached
him? Is it not that in Jahannam (hell) there is an abode
for the disbelievers? [32] As for the one who has come
with the truth and believed it to be true, then such
people are the ones who are God-fearing. [33] For them,
with their Lord, there is what they wish. That is the
reward of those who are good in deeds, [34] so that Allah
wipes out from them the worst deeds they did, and gives
their reward to them for the best of what they used to
do. [35]
Commentary
In verse 30, it was said: ◌َإِنَّكَ مَيّتٌ وَإِنَّهُمُ مَّيِّتُون (Verily, you are to die and
they are to die). The word: ~ (mayyit) with a doubling sound on the
letter: UJI (al-ya) denotes someone who will die in the future and
(mait) with the letter al-ya' remaining quiescent, someone who has died.
In this verse, the address is to the Holy Prophet and it is being said to
him that he too is to die and so are his friends and foes, who will also die.
The objective behind the statement is to alert and persuade everyone to
be concerned about the Hereafter and be ready to do everything
necessary to achieve this goal. Then, as an inter-related side of the
subject, the purpose is also to make it very clear that the Holy Prophet
too, despite being the most sublime among the creation and the foremost
among prophets, is not exempted from death, so that people would not
differ about this matter after his passing away from this mortal world
(from al-Qurțubi).
Justice in the court of Resurrection: The form in which the right
of the oppressed will be retrieved from the oppressor.
In verse 31, it was said: ◌َثُمَّ إِنَّكُمُ يَوْمَ الْقِيْمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُون (After that, on the
Day of Doom, you will surely place your disputes before your Lord.).
Sayyidna Ibn 'Abbas de says that the word: S! (innakum: surely
you ... ) at this place includes - believers, disbelievers, Muslims - all of
them, oppressor or oppressed. All of them will submit their cases in the
court of their Lord, and He will have the right of the oppressed paid back
by the oppressor whether a disbeliever, or believer. And the form in which