النص المفهرس

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Surah Ad-Dukhan : 44 : 17 - 33
earth which would weep for them when they died, nor did any of their
righteous deeds ascend through the gates of heaven, so that the sky
would weep on their death. There are several ahadith which confirm that
when a righteous person dies, the heaven and earth weep. Hafiz Abu
Ya'la reports on the authority of Sayyidna Anas dee that the Prophet of
Allah said: "For every person there are two gates in the heaven/sky.
Through one of them his sustenance descends, and through the other his
deeds and his conversation ascend. When he dies, the gates remember
him and weep. Then the Prophet
recited the following verse as an
evidence of his statement: ◌ُفَمَا بَكَتُ عَلَيْهِمُ السَّمَاءُ وَالْأَرْض "So, neither the sky
and earth wept over them ... (44:29)". Similar reports are narrated on the
authority of Sayyidna Ibn 'Abbas de (Ibn Kathir). Sayyidna Shuraih Ibn
'Ubaid al-Hadrami 4ee narrates that the Holy Prophet
said: "If a
believer dies away from home where there is no one to weep for him, the
heaven and earth weep for him." On this occasion too, the Holy Prophet
¿ recited the same verse (29), adding that neither the sky nor the earth
weeps for a non-believer. (Ibn Jarir). Sayyidna 'Ali see also upholds that
the heaven and earth weep for a righteous person. (Ibn Kathir).
Some scholars interpret the verse metaphorically, not literally. They
say that the sky and the earth do not really weep, in the primary sense of
the word. The verse purports to say that their existence is so insignificant
that when they were wiped out, it did not cause grief to anyone. In the
light of the above narratives, the real weeping of the heaven and earth in
this context appears to be preferable. If the literal or primary sense of an
expression is possible, there is no need to interpret it metaphorically or
figuratively. The narratives quoted above support our argument - that
the verse must be interpreted in its basic sense, and not in the figurative
sense. It may be objected that neither the heaven nor the earth has any
sense so that they would weep in the primary sense in which we
understand it. Its rebuttal is simple: Obviously, every member of the
universe has some sense, to a higher or lower degree, as attested by the
Qur'an إِنْ مِّنُ شَىْءٍ إِلَّا يُسَبِّحُ بِحَمُدِه " ... And there is not a single thing that does
not extol His purity and praise, but you do not understand their
extolling ... (17:44)". Gradually, contemporary science - through its
research and experiment - is now reaching the same conclusion. Of
course, it is not necessary for the heavens and the earth to be weeping in

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Surah Ad-Dukhan : 44 : 34 - 42
the same way as human beings do. The way of their weeping would
surely be different from humans but we are unaware of its reality.
And We chose them, with knowledge above" وَلَقَدِ اخْتَرُنُهُمُ عَلَى عِلْمٍ عَلَى الْعَلَمِيْنَ
all the worlds. (44:32)," This does not imply that the Children of Israel are
superior to the Ummah of Muhammad
, because the verse means that
the Children of Israel were given superiority over all the people of their
time. This is just like the Qur'an has described the merit of Sayyidah
Maryam عليها السلام as being superior to the نِسَاءِ الْعلَمِين "women of the worlds
(3:42) which means that she was superior to the women of her time." It is
also possible that the Children of Israel have some sort of superiority to all
the people of all times and ages from a particular angle, but collectively
the Ummah of the Final Messenger
holds the highest status. (See Ibn
Kathir and other sources for details.)
cie le "with knowledge" means that every work of Allah has wisdom.
Thus wisdom underlying Allah's knowledge dictated that they be granted
superiority, and they were granted accordingly.
And We gave them the clear signs in which" وَاتَيُنُهُمُ مِّنَ الْأيتِ مَافِيْهِ بَلَؤًا مُّبِيْنٌ
there was a manifest blessing. (44:33) " The word 'signs' refers to the
miracles of the staff, the shining hand and others. The word "al bala' has
two senses: (1) blessing; and (2) trial. Here both senses are possible.
(Qurțubi).
Verses 34 - 42
إِنَّ هَؤُلاءِ لَيَقُوُلُونَ ﴿٢﴾ إِنْ هِىَ إِلَّ مَوْتَتْنَا الْأُوْلِى وَمَا نَحْنُ
بِمُنْشَرِيْنَ ﴿٣٥﴾ فَأْتُوا بِبَآئِنَآَ إِنْ كُنْتُمُ صدِقِيْنَ ﴿٣٦﴾ ◌َهُمُ خَيْرٌ آمْ
قَوْمُ تُبَّعِ " وَالَّذِيْنَ مِنْ قَبْلِهِمُ + اَهْلَكُنْهُمُ إِنَّهُمُ كَانُوا مُجْرِمِيْنَ ﴿٣٧)
وَمَا خَلَقْنَا السَّمُوْتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لِعِبِيْنَ ﴿٣٨) مَا
خَلَقْتُهُمَا إِلَّا بِالْحَقِّ وَلكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ ﴿٣٩﴾ إِنَّ يَوْمَ
الْفَصُلِ مِيْقَاتُهُمْ أَجْمَعِيْنَ ﴿٤﴾ يَوْمَ لَايُغْنِىُ مَوْلَّى عَنُ مَّوْلَّى شَيْئًا
وَّلَهُمْ يُنْصَرُوُنَ ﴿٢١﴾ إِلَّا مَنُ رَّحِمَ اللهُ إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ ﴿٤٢﴾

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Surah Ad-Dukhan : 44 : 34 - 42
These people say, [34] "The real end is nothing but our
first death, and we are not going to be resurrected. [35]
So, (O believers,) bring our fathers, if you are true (in
your belief in resurrection.)" [36] Are they better or the
people of Tubba' and those who were before them? We
have destroyed them. They were guilty indeed. [37] And
We did not create the heavens and the earth and what is
between them just as players. [38] We did not create
them but with true purpose, but most of them do not
know. [39] The Day of Decision is the appointed time for
all of them - [40] the day when no close relation will be
of any use to any close relation, nor will they be helped,
[41] except the One on whom Allah has mercy. Of
course, He is the All-Mighty, the Very-Merciful. [42]
Commentary
Bring our fathers, if you are true (in your belief") فَأْتُوا بِابَآئِنَآ إِنْ كُنْتُمُ صدِقِيْنَ
in resurrection".) (44:36)". Allah did not give an answer to this argument of
theirs, because it was too obvious to need explanation, for the resurrection
will happen on the Day of Judgement, not in this world. Allah will bring
back to life all human beings in the Hereafter. Life and death in this
world are bound by specific natural laws and wisdom. If Allah is not
bringing back to life those who died long ago at this time, it does not
necessarily imply that He will not be able to give life after death in the
Hereafter. The following statement embodies their false/absurd reasoning:
In logical terminology, it may be said that the negation of a particular
thing does not necessarily imply the negation of a general thing.
(Bayan-ul-Qur'an)
The Story of Tubba'
Are they better or the people of Tubba? (44:37)". The" اهُمُ خَيْرٌ أَمُ قَوْمُ تُبَّعِ
people of Tubba' have been referred to twice in the Qur'an. Here and in
Surah Qaf. In both places only their name has been mentioned without
recounting their chronicle. Therefore, the commentators have discussed
extensively about the people of Tubba', trying to identify them and their
history. Tubba' is not the name of a particular individual, but is said to be
the royal title of the kings of Himyar in Yemen. The Kings of Yemen were
only known by this title when held sway over Himyar, Arabia, Syria,
'Iraq and parts of Africa for a long time; western part of Yemen was their
capital. Therefore, the plural of Tubba' is Tababi'ah, and the kings are
called Tababi'ah of Yemen. It is not clear which of the Tababi'ah is

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Surah Ad-Dukhan : 44 : 34 - 42
referred to here. Hafiz Ibn Kathir's research and conclusion would appear
to be most plausible. His conclusion is that Tubba' here refers to Tubba'
Ausat (Middle Tubba) whose name was As'ad Abu Kuraib Ibn
Ma'dīkarab Yamani. This King ruled at least seven hundred years before
the advent of the Holy Prophet of Allah . Among the Himyari Kings, he
ruled the longest. During his rule, he went on a journey of conquest
invading many regions and annexing them to his domain until he
reached Samarqand, expanding his kingdom. According to Muhammad
Ibn Ishaq's narration, during his conquests once he passed by the area of
Madinah and intended to attack it. The inhabitants of Madinah adopted
the attitude that during the day they used to resist his attacks and during
the night they entertained him. He felt embarrassed and abandoned the
intention of fighting. During this period, two Jewish Rabbis warned him
that that was the place of migration of the Final Prophet of Allah, and
that he would never be able to prevail over that city. He was thus
persuaded and left Madinah and went away with the two Rabbis to
Yemen. The Rabbis invited him to embrace the Mosaic religion, and he
did accept it. As a result, his people were also influenced by him and they
too embraced the Mosaic religion. However, after his death they went
astray and reverted to idolatry and fire-worship. This brought down on
them the Divine wrath, the details of which are available in Surah Saba'.
(Condensed from Tafsir Ibn Kathir: vol. 4 /p 144). This incident shows that the Tubba'
mentioned here had himself embraced Islam, but his people later went
astray. On both occasions the Qur'an has made reference to the 'people of
Tubba', and not to Tubba' himself . This is supported by the narratives of
Sayyidna Sahl Ibn Sa'd and Ibn 'Abbas dee which are recorded by Ibn
Abi Hatim, Imam Ahmad, Țabarani and others that the Messenger of
Allah said:لا تسبّوا تبّعًا فانه" قد كان اسلم "Do not revile Tubba', because he had
embraced Islam." (ibidem).
We did not create them but with true" مَا خَلَقُتُهُمَا إِلَّ بِالْحَقِّ وَلكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
purpose, yet most of them do not know. (44:39)" In other words, every wise
and thinking person should realise that there is a purpose and objective
for creating this universe. The heavens and the earth and everything
created in them manifest many realities. Examples are: (1) the
manifestation of Divine power; (2) the possibility of the Hereafter.
Obviously, the Supreme Creator Who drew out such huge bodies from the

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Surah Ad-Dukhan : 44 : 43 - 59
realm of non-existence into the realm of existence surely has the power to
destroy them and re-create them; (3) the need for retribution
(reward/punishment). If there is no retribution in the Hereafter, the very
existence of the universe would be rendered purposeless or its purpose
would be defeated. The wisdom underlying the creation of the universe is
to make it dar-ul-imtihan (the domain of test-n-trial) and the Hereafter is
the domain of reward and punishment. Otherwise, the outcome of both
good and bad will necessarily be the same. This is far from Divine wisdom,
or not in keeping with Divine wisdom; and (4) urging the thinking people
to obey Allah and thank Him for having granted man this entire universe
or creation as His great blessing
Verses 43 - 59
كَالْمُهُلِ { یَغُلِیُ فِی
جصلے
إِنَّ شَجَرَتَ الزَّقُوُمِ ﴿٤٣﴾ طَعَامُ الْأَثِيْمِ ﴿٤
الْبُطُونِ ﴿٤٥﴾ كَغَلَى الْحَمِيْمِ ﴿٤٦﴾ خُذُوُهُ فَاعْتِلُوُهُ إِلى سَوَآءٍ
الْجَحِيمِ ﴿٤٧﴾ ثُمَّ صُبُّوْا فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيُمِ ﴿٢٨ٌ﴾ ذُقُ»
إِنَّكَ أَنْتَ الْعَزِيزُ الْكَرِيُمُ ﴿٤٩) إِنَّ هَذَا مَاكُنْتُمُ بِهِ تَمْتَرُونَ ﴿ .. ﴾ إِنَّ
الْمُتَّقِيْنَ فِىُ مَقَامٍ آَمِيْنٍ ﴿٢﴾ فِى جَنْتٍ وَّعُيُونِ ﴿٥٣) يَلْبَسُوْنَ مِنْ
سُنُدُسٍ وَ اِسْتَبْرَقٍ مُّتَقِلِيْنَ ﴿٥٣) كَذلِكَ قَدْ وَزَوَّجُنُهُمْ بِحُوُرٍ عِيْنٍ
﴿٤°﴾ يَدْعُوْنَ فِيْهَا بِكُلِّ فَاكِهَةٍ أَمِنِينَ ﴿٥٥﴾ لَا يَذُوْقُوْنَ فِيُهَا الْمَوْتَ
إِلَّا الْمَوْتَةَ الْأُوْلِى ◌ٌ وَوَقُهُمُ عَذَابَ الْجَحِيْمِ ﴿٣°﴾ فَضْلًا مِّنُ رَّبِّكَّ
ذلِكَ هُوَ الْفَوُزُ الْعَظِيُمُ ﴿٥٧﴾ فَإِنَّمَا يَسَّرُنُهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَ كَّرُوْنَ
﴿٥٨ ﴾ فَارْتَقِبُ إِنَّهُمُ مُّرْ تَقِبُونَ ﴿٠٩﴾
Indeed the tree of zaqqum [43] is the food of the sinful,
[44] like dregs of oil. It will boil in the bellies [45] like
the boiling of hot water. [46] (It will be said,) "Seize him,
and drag him into the midst of the Hell. [47] Then pour
on his head some torment of boiling water." [48] "Have a
taste! You are the 'one of might', the 'one of honour'. [49]
This is the thing about which you used to be sceptic."

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Surah Ad-Dukhan : 44 : 43 - 59
[50] Indeed the God-fearing will be in a place free from
fear, [51] in gardens and fountains. [52] They will be
dressed in fine silk and thick silk, facing each other. [53]
Thus (it will happen,) and We will marry them with
houris having big dark eyes. [54] They will call therein
for every fruit peacefully. [55] They will not taste death
therein, except for the first death (they faced in the
world). And He will save them from the torment of the
Hell, [56] as a favour from your Lord. That is the great
achievement. [57] So, We had made it (the Qur'an) easy
in your tongue, so that they may take lesson. [58] Now
wait. They too are waiting. [59]
Commentary
Punishment and Reward of the Hereafter
In these verses, according to the style of the Qur'an, Allah describes
Hell and the way the unbelievers will be punished, and Paradise and the
way the believers will be rewarded.
Punishment of the Dwellers of Hell
Indeed the tree of zaqqum ... (44:43)". Some necessary" إِنَّ شَجَرَتَ الرَّقُوُمِ
information regarding the reality of zaqqum has been given in Surah
As-Saffat. Please see under (37:64-65). Here the Qur'an apparently
indicates that the infidels will be given zaqqum to eat even before they
enter Hell, because in this verse the Qur'an says that after having fed
them with zaqqum they will be seized by the keepers of Hell and dragged
into the middle of the blazing fire of Hell. According to some
commentators, this is the meaning of (56:56) Surah Al-Wagiah ( , Lis
S'il (This will be their entertainment on the Day of Requital". They
argue that the word nuzul (entertainment) originally refers to the starter
food and provision served to guests to make them feel welcome before the
main course of entertainment is served. The main course of food and
provision served later on is called diyafah or ma'dubah. The wordings of
the Qur'an do carry the possibility that the feeding of zaqqum could be
after the entry into Hell. In this case the word nuzul would refer, by
extension, to the main course of meals and provisions served. The verse
under comment which speaks about 'dragging the dweller of Hell towards
the middle of the blazing fire' means, he would already be in Hell but
after feeding him zaqqum he will be dragged towards the middle of the
fire to expose him to a greater degree of disgrace and torture. Allah knows

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Surah Ad-Dukhan : 44 : 43 - 59
best! (Condensed from Bayan-ul-Qur'an).
Reward of the Inmates of Paradise
Indeed the God-fearing will be in a place free from) إِنَّ الْمُتَّقِينَ فِىُ مَقَامٍ أَمِيْنٍ
fear, - 44:51). The current set of verses describes the eternal blessings of
Paradise. Almost all sorts of blessings have been referred to in these
verses, because the following are generally the human needs:
(1) fine dwelling;
(2) fine clothing;
(3) the best life-partner;
(4) the best food;
(5) the satisfaction that these blessings will remain available; and
(6) assurance of total security from grief and affliction. In these verses
all the six kinds of blessings for the inmates of Paradise have been
mentioned.
Let us carefully analyze the six verses in this set. The dwelling of the
inmates is described as 'amin "free from fear". The best human dwelling,
according to verse (51), is the one that is secure from all kinds of dangers.
fine silk and thick silk .... - 44:53) Both the words refer ... ) سُنُدُسِ وَّ إِسْتَبْرَقٍ
to 'silk'. The word sundus refers to "fine silk" and the word istabraq refers
to "thick silk".
(We will marry them with houris having big dark eyes) وَزَوَّجُنُهُمْ بِحُوْرٍ عِيْنٍ
- 44:54). The word tazwij originally means 'to make one person partner of
another'. Later on it came to be utilised abundantly in the sense of
'marrying'. According to the second sense, the men of Paradise will be
married technically to houris having big dark eyes. This is the apparent
sense of verse (54). Although the inmates of Paradise will not be legally
obligated to observe the precepts of Shari'ah, the purpose of marriage will
be to honour them. Therefore, this should not raise any objection. If the
word is taken in the first sense, houris having big dark eyes will be given
as life partners to the men of Paradise. The houris in this case will be
granted to them as a gift. There will be no need for a contract of marriage
as is done in this world.

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Surah Ad-Dukhan : 44 : 43 - 59
They will not taste death therein, except) لَا يَذُوُقُوُنَ فِيُهَا الْمَوْتَ إِلَّ الْمَوْتَةَ الْأوْلى
for the first death (they faced in the world) - 44:56). In other words, they
shall suffer no death other than the first death which they had
encountered at the end of their lives in this world. The dwellers of Hell as
well will suffer only one death at the end of their lives in this world. The
latter, however, will suffer a greater degree of torture when they will
know that they will remain alive in this miserable state of punishment,
whereas for the former the thought that Allah has saved them from the
torment of the Hell, that the gardens of Paradise are eternal, that they
will enjoy the delights of paradise for ever and its blessings will never
cease or be taken away from them, will enhance the degree of their
happiness, never to diminish .
Alhamdulillah
the commentary on
Surah Ad-Dukan
ends here.

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Surah Aljathiyah : 45 : 1 - 11
Surah Aljathiyah
(Kneeling
Surah Aljathiyah is Makki, and it has 37 verses and 4 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 11
لحَّمَ ﴿٢﴾ تَنْزِيْلُ الْكِتْبِ مِنَ اللهِ الْعَزِيْزِ الْحَكِيْمِ ﴿٢﴾ إِنَّ فِى
السَّمُوتِ وَالْأَرْضِ لَايْتٍ لِّلْمُؤْمِنِيْنَ ﴿٢﴾ وَفِىُ خَلْقِكُمْ وَمَا يَبْثُّ
مِنْ دَابَّةٍ أنْتٌ لِّقَوْمٍ يُّوُقِنُونَ ﴿٤﴾ وَاخْتِلاَفِ الَّيْلِ وَالنَّهَارِ وَمَآ أَنْزَلَ
اللَّهُ مِنَ السَّمَآءِ مِنْ رِّزُقٍ فَأَحْيَا بِهِ الْأَرُضَ بَعْدَ مَوْتِهَا وَتَصُرِيُفٍ
الرِّيْحِ ايتٌ لِّقَوْمٍ يَّعْقِلُونَ ﴿٥﴾ تِلُكَ أيْتُ اللَّهِ نَتْلُوُهَا عَلَيْكَ بِالْحَقِّءَ
فَبِاَيِّ حَدِيْثٍ، بَعُدَ اللهِ وَايْتِهِ يُؤْمِنُونَ ﴿٦﴾ وَيُلٌ لِّكُلِّ أَقَّاكِ آَثِيْمٍ ﴿٢﴾
يَّسْمَعُ ايْتِ اللهِ تُثُلِى عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكُبِرًّا كَانُ لَّمُ يَسْمَعُهَات
فَبَشِرُهُ بِعَذَابٍ اَلِيُمِ ﴿٨﴾ وَإِذَا عَلِمَ مِنْ أَيْنَا شَيْئَابِ اتَّخَذَهَا هُزُوًا "
أُولَئِكَ لَهُمُ عَذَابٌ مُّهِيْنٌ ﴿٩ٌ﴾ مِنْ وَّرَآئِهِمُ جَهَنَّمُ ◌َ وَلَا يُغْنِىُ عَنْهُمُ
مَّا كَسَبُوا شَيْئًا وَّلَا مَا أَتَّخَذُوْا مِنْ دُونِ اللهِ أَوْلِيَآءَ: وَلَهُمُ عَذَابٌ
عَظِيمٌ ﴿١٠﴾ هذَا هُدَّى وَالَّذِيْنَ كَفَرُوْا بِيْتِ رَبِّهِمُ لَهُمُ عَذَابٌ مِّنْ

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Surah Aljathiyah : 45 : 1 - 11
رِّجْزِ اَلِيمٌ ﴿١١﴾
Ha Mim. [1] This is revelation of the Book from Allah,
the All-Mighty, the All-Wise. [2] Surely in the heavens
and the earth, there are signs for those who have faith.
[3] And in your creation and in the living beings that He
scatters on the earth, there are signs for a people who
believe. [4] And in the alternation of the day and the
night, and in the provision He has sent down from the
sky, then has revived the earth after its death, and in
changing of the winds, there are signs for a people who
understand. [5] These are Allah's verses that We recite
to you rightly. Then, in which discourse, after Allah and
His verses, will they believe? [6] Woe to every sinful
liar, [7] who hears Allah's verses being recited to him,
then he remains adamant out of arrogance, as if he
never heard them. So give him the 'good news' of a
painful punishment. [8] And when he learns about
something of Our verses, he takes it as a laughing stock.
For such people, there is a humiliating punishment. [9]
In front of them, there is Jahannam. And whatever they
have earned will not be of any use to them, nor the
patrons they have adopted instead of Allah. And for
them, there is a great punishment. [10] This is a
guidance. And those who reject the verses of their Lord,
for them there is a painful punishment of the divine
wrath. [11]
Commentary
This entire Surah was revealed at Makkah except for one verse.
According to one view, the following verse was revealed at Madinah:
Tell those who believe that they should") لِلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِيْنَ لَا يَرْجُوُنَ آَيَّامَ اللهِ
forgive those who do not believe in Allah's days ... 45:14)". According to
this opinion, the rest of the Surah was revealed at Makkah. The
overwhelming view, however, is that the entire Surah was revealed
before hijrah or migration. Like other Makki Surahs, its basic
subject-matter is the basic beliefs of Islam, such as Oneness of Allah,
messenger-ship of the Holy Prophet g and the Hereafter.
Arguments and evidence have been adduced in favour of all
fundamental articles of Islamic Faith. Evidence, especially in favour of
the Hereafter, has been advanced. Criticisms of atheists, and the
fallacious arguments of the sceptics have been refuted elaborately .

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Surah Aljathiyah : 45 : 1 - 11
,Surely in the heavens and the earth") إِنَّ فِى السَّموتِ وَالْأَرُضِ لَايْتٍ لِّلْمُؤْمِنِينَ
there are signs for those who have faith .. .. 45:3)" The purpose of this
verse, and similar other verses, is to affirm the Oneness of Allah. Similar
verses are available in [2:164] ◌ِإِنَّ فِى خَلْقِ السَّمُوتِ وَالأَرْض ("Surely , in the
creation of heavens and earth ... ") where their detailed commentary will
be found. How the two verses prove the Oneness of Allah is also explained
on that occasion. In the two places, there is a slight difference in the
argumentation: Scholars interested might find the finer points of the
difference discussed by Imam Razi in his Tafsir Kabir rather interesting.
It is worth noting that in all these verses reference is made to the various
signs in nature and a concluding statement is made on each occasion:
Here it concludes: 'there are signs for those who have faith', in another
place it concludes: 'there are signs for those who believe' and in a third
place it concludes: 'there are signs for those who understand'. In all these
cases, there are stylistic variations, but in addition the current verse
points to the fact that only those people will be able to benefit who have
faith. In the second case, it will be beneficial to those people who might
not immediately embrace the Faith, but they do develop certainty in their
hearts, in that these signs do point to the Oneness of Allah. Possibly this
certainty one day or the other will turn into 'Faith'. In the third case, it
could benefit those who may not be immediate believers or firm in belief,
but they do have sound heart to understand. If they search into the signs
with deep insight, they will inevitably end up with faith and firm belief.
However, people devoid of sound intellect or unwilling to use it will
remain unconvinced, even if thousands of evidence or arguments are put
forward to them.
Woe to every sinful liar ... 45:7)" There are several") وَيُلٌ لِكُلِّ أَفَّاتٍ أَئِيُمِ
views related to the background of revelation of this verse. Some
Traditions relate that the verse was revealed in connection with Nadr Ibn
Harith. Others report that it was revealed in connection with Harith Ibn
Kaldah, and yet others feel it is about Abu Jahl and his comrades.
(Qurțubi). There is no need to refer to a particular person in order to
determine the meaning of a Qur'anic verse. The word kull [every] refers
to every person who bears the characteristics of the three persons who
might have been in the background of the revelation of the verse.
In front of them, there is Jahannam ... 45:10" The word" مِنُ وَّرَآئِهِمْ جَهَنَّمُ

770
Surah Aljathiyah : 45 : 12 - 15
', ward' in Arabic is mostly used in the sense of "behind" and
occasionally used in the sense of "front". Most commentators have taken
the word in this context to mean 'front' and we have translated it
accordingly. However, some of the commentators have taken it in this
context to mean 'back/behind' and interpreted it to mean that those who
are living in haughtiness and arrogance, the fire of Hell is trailing
behind/after them. (Qurțubi).
Verse 12-15
اللهُ الَّذِىُ سَخَّرَلَكُمُ الْبَحْرَ لِتَجْرِىَ الْفُلُكُ فِيْهِ بِأَمْرِهٍ وَلِتَبْتَغُوا مِنْ
فَضْلِهِ وَلَعَلَّكُمُ تَشْكُرُونَ ﴿٢﴾ وَسَخَّرَلَكُمُ مَّ فِى السَّمَوْتِ وَمَا
فِى الْأَرْضِ جَمِيْعًا مِّنْهُ إِنَّ فِىُ ذلِكَ لَايْتٍ لِّقَوْمٍ يََّفَّرُونَ ﴿١٣﴾
قُلُ لِلَّذِيْنَ امَنُوا يَغْفِرُوا لِلَّذِيْنَ لَا يَرْجُوْنَ آَيَّامَ اللّهِ لِيَجْزِىَ قَوْمًا" بِمَا
كَانُوا يَكْسِبُونَ ﴿١٤﴾ مَنْ عَمِلَ صَالِحًا فَلِنَفُسِهِ وَمَنْ أَسَآءَ
فَعَلَيْهَا، ثُمَّ إِلَى رَبِّكُمْ تُرجَعُونَ ﴿١٥﴾
Allah is the One who has subjugated for you the sea, so
that the ships may sail in it with His command, and so
that you may seek His grace, and so that you offer
gratitude. [12] And He has subjugated for you whatever
there is in the heavens and whatever there is in the
earth, all from His own. Surely in this, there are signs
for a people who reflect. [13] Tell those who believe that
they should forgive those who do not believe in Allah's
days, so that He may recompense a people for what
they used to earn. [14] Whoever acts righteously, it is for
his own benefit, and who does evil, it is against it. Then
towards your Lord, you will be returned. [15]
Commentary
Allah is the One who has") اللّهُ الَّذِىُ سَخَّرَلَكُمُ الْبَحْرَ (إلى) وَلِتَبْتَغُوا مِنْ فَضْلِهِ
subjugated for you the sea, so that you may seek His grace, ... 45:12)".
Generally, when Qur'an uses the expression 'to seek His grace' it refers to
exerting oneself in seeking one's livelihood. Another meaning of the
phrase could be that man has been given the skill to move the boats or
pilot the ships on the surface of the waters so that he may carry out his

771
Surah Aljathiyah : 45 : 12 - 15
commercial activities across the globe. It is possible that 'seeking grace'
does not have anything to do with the sailing of the boats or the ships.
Therefore, a third meaning is possible. 'Subjugating the sea' has a special
meaning, that is, Allah has created many useful things in the sea and
subjugated the sea for the benefit of mankind so that they may exploit
the minerals and other wealth. Contemporary science confirms that the
oceans and seas have much more minerals and much more wealth hidden
in them than in the dry land.
Tell those who believe that they") قُلُ لِّلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِيْنَ لَا يَرْجُوْنَ آَيَّامَ اللهِ
should forgive those who do not believe in Allah's days ... 14)". There are
two narrations recorded relating to its cause of revelation. According to
one narration, a pagan in Makkah reviled Sayyidna 'Umar .
and the
latter intended to retaliate, but this verse came down and asked the
believers to forgive the unbelievers and endure their harm that they
direct against them. According to this incident the verse is Makki. Another
narration reports that on the occasion of the battle of Bani-1-Mustaliq, the
Prophet of Allah and his Companions pitched their tent at a well called
Muraisi'. 'Abdullah Ibn 'Ubayy, the leader of the hypocrites, was with the
Muslims. He sent his servant to fetch water from the well. He was delayed
in returning. 'Abdullah Ibn 'Ubayy asked him to give reason why he was
late. He replied that one of Sayyidna 'Umar's de servants was sitting on
the bank of the well. He did not permit anyone to draw water unless the
water-skins of the Prophet of Allah;
and Sayyidna Abu Bakr dee were
filled. 'Abdullah Ibn 'Ubayy cynically quoted the following proverb:
Just Sus "Fatten your dog and it will eat you up." Sayyidna 'Umar dee
heard about it, he armed himself with his sword and went towards
'Abdullah Ibn 'Ubayy. This verse was revealed on that occasion.
According to this incident, the verse is Madani. (Qurtubi and Ruh-ul-Ma'ani).
If both the chains of transmitters can be authenticated, the two incidents
can be synchronized thus: In the first instance, the verse was originally
revealed in Makkah. Then a similar incident took place on the occasion of
the battle of Bani-l-Mustaliq. The Messenger of Allah recited the verse
and applied it to the second incident. This often happened in cases of the
causes of Qur'anic revelation. Another likelihood is that when the incident
of the battle of Bani-l-Mustaliq took place, Sayyidna Jibra'll & might
have come down with the verse the second time and reminded that this is

772
Surah Aljathiyah : 45 : 16 - 20
an occasion to act upon it. In the technical parlance of Tafsir, it is called
أيَّامَ اللَّهِ or 'repeated revelation'. The verse contains the expression نزول مكرر
(Allah's days) which, according to most commentators, refers to 'reward
and punishment' which Allah will requite on the Day of Requital. The
word ayyam (days) in the Arabic language is abundantly used in the
sense of 'turn of events'.
Another point worth noting is that when the Qur'an commanded 'Say,
[O Muhammad], to the believers that they should forgive the disbelievers,
it did not say, "forgive the idolators"; instead it has said, " ... forgive those
who do not believe in Allah's days ... [14]". This probably purports to say
that the real chastisement awaits them in the Hereafter, but because the
unbelievers do not believe in the Hereafter, the punishment will be
unexpected for them. An unexpected torture is most excruciating, and
therefore the torment will be most harrowing and agonizing. Thus they
will be recompensed and repaid fully for all their evil deeds. The Muslims
are not to bother about taking them to task for every little thing.
Some of the scholars maintain that the rule of forgiving the infidels
applied only before the revelation of the verse of jihad. When jihad was
ordained, the rule of forgiveness, in terms of the current verse, was
abrogated. However, most research scholars express the view that this
verse has nothing to do with the verse of jihad. The current verse sets
down the general social law that the Muslims should not wreak
vengeance for every little thing. This law is universally applicable in
every age and situation - the social law is needed even at the present
time, and therefore it is not accurate to treat it as abrogated - especially
if we were to take into account the circumstances under which it was
revealed: the battle of Bani-1-Mustaliq. If this battle is the cause of
revelation of this verse, then verses of jihad cannot be the abrogators,
because they were revealed before this event.
Verses 16 - 20
وَلَقَدْ أَتَيْنَا بَنِىِّ إِسْرَآءِيْلَ الْكِتْبَ وَالْحُكُمَ وَالنُّبُوَّةَ وَرَزَقْتُهُمْ مِّنَ
الطَّيّبْتِ وَفَضَّلُنُهُمُ عَلَى الْغَلَمِيْنَ ﴿١٦﴾ وَاتَيْنُهُمْ بَيّنْتٍ مِّنَ الْأَمُرِ"

773
Surah Aljathiyah : 45 : 16 - 20
فَمَا اخْتَلَفُوا إِلَّا مِنْ بَعُدِ مَا جَآءَهُمُ الْعِلُمُ " بَغْيًّا) بَيْنَهُمُ ﴿ إِنَّ رَبَّكَ
يَقْضِىُ بَيْنَهُمُ يَوْمَ الْقِيْمَةِ فِيُمَا كَانُوا فِيْهِ يَخْتَلِفُونَ ﴿١٧) ثُمَّ
جَعَلُنْكَ عَلَى شَرِيْعَةٍ مِّنَ الْأَمْرِ فَاتَّبِعُهَا وَلَا تَتْبِعُ اَهُوَآءَ الَّذِيْنَ لَا
يَعْلَمُونَ ﴿١٨﴾ إِنَّهُمُ لَنْ يُغْنُوْا عَنُكَ مِنَ اللهِ شَيْئًا، وَ إِنَّ الظُلِمِينَ
بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ، وَاللهُ وَلِىُّ الْمُتَّقِيْنَ ﴿١٩﴾ هذَا بَصَآئِرُ لِلنَّاسِ
وَهُدَى وَرَحْمَةٌ لِّقَوْمٍ يُّوْقِنُونَ ﴿٢٠﴾
And We gave the children of Isra'il the book and the
wisdom and the prophethood, and provided them with
good things, and preferred them above the worlds. [16]
And We gave them clear proofs of the Matter (i.e. the
religion). So they did not fall into disagreement out of
mutual jealousy, but after the knowledge had come to
them. Surely your Lord will judge between them, on the
Day of Judgment, in the matters in which they used to
differ. [17] Then We have put you on a certain way of the
Matter (i.e. the religion); so follow it, and do not follow
the desires of those who do not know. [18] They will
never avail you against Allah in the least. And the
wrongdoers are friends to one another. And Allah is the
friend of the God-fearing. [19] These are insights for the
people, and guidance and mercy for a people who
believe. [20]
Commentary
These verses purport to confirm the risalah of the Final Messenger of
Allah. Under this subject-matter, the Prophet of Allah is consoled for the
persecution carried out by the enemies against him.
Surely your Lord will judge between them, on the ... ") إِنَّ رَبَّكَ يَقْضِىُ بَيْنَهُمُ
Day of Judgement, in the matters in which they used to differ ... 45:17)"
This far the verses confirm two points: This verse purports to say, firstly,
that the Book of Musa contains many clear prophecies about the
advent of the Holy Prophet
and, secondly to comfort the Holy Prophet
, that the Israelites rejected him not because there was any dearth of
arguments, signs and Divine prophecies to support and establish his
claim, but because of jealousy, love of the world and personal desires, that

774
Surah Aljathiyah : 45 : 21 - 22
is, they did not like the very idea that the Final Messenger should have
appeared from among the non-Israelites . (Bayan-ul-Qur'an).
The Status of Previous Shari'ahs for Muslims
Then We have put you on a certain way of the" ثُمَّ جَعَلُنكَ عَلى شَرِيْعَةٍ مِّنَ الْأَمْرِ
Matter (i.e. the religion) ... 45:18". Here it may be borne in mind that the
religion of Islam has certain fundamental articles of faith, such as the
Oneness of Allah, the Hereafter and so on; and there are ordinances, laws
and injunctions related to practical life. As far as the fundamental articles
of faith are concerned, they are immutable and were imparted to every
Prophet and his Ummah since the inception of man. However, laws
relating to practical life were different for different Prophets and their
people. The sacred laws of previous Shari'ahs kept changing according to
the needs of time and exigencies of circumstances. In the verse under
comment, the second type of practical laws has been described as " ... a
certain way of the Matter (i.e. the religion) ... ". The jurists, on the basis of
this verse, have ruled that the Ummah of the Prophet Muhammad
must, of necessity, follow the sacred laws of the Shari'ah of the Prophet
Muhammad 5. As far as the sacred laws of the previous Shari'ah are
concerned, this Ummah is not legally bound to them unless the Qur'an
and Sunnah support or confirm them. Support or confirmation may take
one of two forms, as follows: (1) the Qur'an and Sunnah may explicitly
say that a certain law of a certain Prophet must be followed by this
Ummah; or (2) the Qur'an and Sunnah may speak highly and favourably
about a certain law of a previous Ummah without hinting that it is
abrogated for this Ummah. This indicates that the law is applicable in the
Shari ah of this Ummah also. In that case, the previous law becomes part
of this Shari'ah, and as such this Ummah is legally bound to follow it.
This much is sufficient for us to understand the status of the previous
Shari ahs. Details are available in the books of the Islamic jurisprudence.
Verses 21 - 22
أُمُ حَسِبَ الَّذِيْنَ اجْتَرَحُوا السَّنَاتِ أَنُ نَّجْعَلَهُمُ كَالَّذِيْنَ امَنُوا
وَعَمِلُوا الصُّلِحْتِ ٧ سَوَآءٍ مَّحْيَاهُمْ وَمَمَاتُهُمُ طْ سَآءَ مَا يَحْكُمُوْنَ
﴿٢﴾ وَخَلَقَ اللَّهُ السَّمُوْتِ وَالْأَرْضَ بِالْحَقِّ وَلِتُجْزِى كُلُّ نَفْسٍ)

775
Surah Aljathiyah : 45 : 21 - 22
بِمَا كَسَبَتُ وَهُمْ لَا يُظُلَّمُونَ ﴿٢٢﴾
Do those who have committed evils assume that We
will make them like those who believe and do righteous
deeds, so as their life and death becomes equal? Evil is
what they judge. [21] And Allah has created the heavens
and the earth with just purpose, and so that everybody
is recompensed for what he (or she) earned. And they
will not be wronged. [22]
Commentary
The Hereafter: Divine Requital is Rationally Necessary
Of the two verses mentioned, the first one argues rationally that
Divine reward and punishment are necessary. Every person is a witness
to the fact that no one receives his full measure of reward or punishment
for the good or bad deeds he does in this world. Generally, the unbelievers
and evil-doers wallow in wealth and lead a life of luxury. The obedient
servants of Allah, on the other hand, live in poverty, hardship and
misery. In the first place, the crimes of the wicked criminals are often not
detected. Even if they are detected, more often than not, they are not
apprehended. If they are apprehended, they swear oaths - lawfully or
unlawfully, truthfully or falsely - and try to find loopholes to escape
punishment. In this way, one in a million might be punished and that too
not fully. As a result, the rebels, who follow their selfish and base desires,
move about in high spirits and without any hindrance, enjoying full
powers in this world. The believers, on the other hand, who follow the
Shari'ah strictly, do not touch many kinds of wealth and give up many
pleasures because they treat them as unlawful. They only adopt the
lawful ways of gaining anything in order to avoid calamities and
afflictions. Thus they are deprived of many a comfort and pleasure in this
world. Since this is the state of affairs where people are not rewarded or
punished in this world in commensurate with their actions, it follows
necessarily that there must be another world - the Hereafter and life after
death - where people will be recompensed fully for their deeds. Otherwise,
it would be absurd to refer to stealing, robbery, adultery, fornication,
murder and so on as crimes, in this world. These people often lead a very
successful life in this world. A thief or a robber acquires so much of
wealth in a night that a university graduate might not be able to acquire
it in years of employment and hard work. If there is no such world as the

776
Surah Aljathiyah : 45 : 23 - 26
Hereafter and accountability, then the thief or the robber would be
thought to be better than the respectable university graduate. No
reasonable person would ever accept this position. If it be pointed out that
every government in the world has legislated severe punishments for
criminals, then we would respond that experience shows that only the
foolish criminals get caught. The clever habitual criminals always find
loopholes, and ways and means of escaping punishment. For instance, the
escape-door of bribery is always open for them and that is sufficient for
them.
In short, the need for the Day of Requital may be denied only when it
is conceded that there is no such thing as good and bad; or that whatever
one acquires, by fair means or foul, it is absolutely rewardable. But no
one accepts this position. Similarly it is absurd to believe that there is
distinction between good and evil, but the consequences are equal, rather
the criminal should have a more comfortable life than the righteous and
innocent ones. There could be no greater degree of wrong than this. It is
to this absurd judgement that the Qur'an refers in ◌ُسَوَآءٍ مَّحْيَاهُمْ وَمَمَاتُهُم (" ... so
as their life and death becomes equal? Evil is what they judge ... 45:21)". It
is a very unreasonable and unjustifiable position that evil-doers should be
placed on the same pedestal as the righteous persons. Since the reward
and punishment in this world are not given in full measure, then it
necessarily follows that there should be life after death in the Hereafter
where reward and punishment will be paid in full measure. Thus the
وَلِتُجْزِى كُلُّ نَفْسِم بِمَا second verse in the set complements the same subject
and so that everybody is recompensed for what he (or ... ) كَسَبَتُ وَهُمْ لَا يُظْلَمُونَ
she) earned. And they will not be wronged. - 45:22). In other words, the
Day of Requital is necessary in order to wipe out wrong and injustice. As
for the question, why the people are not requited or recompensed for the
good or bad deeds in this world, we would respond that this is not in
keeping with the Divine wisdom of creation: He made this world the
'domain of deeds and test-n-trial', not the 'domain of requital'. Allah
knows best!
Verses 23-26
أَفَرَءَيْتَ مَنِ اتَّخَذَ الهَهُ هَوْبُهُ وَأَضَلَّهُ اللهُ عَلَى عِلْمٍ وَخَتَمَ عَلَى

777
Surah Aljathiyah : 45 : 23 - 26
سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلى بَصَرِهِ غِشْوَةً، فَمَنْ يَّهُدِيُهِ مِنْ بَعْدِ اللهِ ﴾
آَفَلَا تَذَكّرُونَ ﴿٢٣﴾ وَقَالُوا مَا هِىَ إِلَّ حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا
وَمَا يُهُلِكُنَا إِلَّ الدَّهُرُّ وَمَا لَهُمُ بِذْلِكَ مِنْ عِلْمٍ، إِنْ هُمْ إِلَّا يَظُنُّونَ
﴿٢٤ ﴾ وَإِذَا تُتُلِى عَلَيْهِمُ أيتُنَا بَيّنْتٍ مَّاكَانَ حُجَتَهُمْ إِلَّا أَنْ قَالُوا اثْتُوا
بِبَآئِنَا إِنْ كُنْتُمُ ضِدِقِيْنَ ﴿٢٥﴾ قُلِ اللّهُ يُحْبِيْكُمْ ثُمَّ يُمِيْتُكُمْ ثُمَّ
يَجْمَعُكُمْ إِلَى يَوْمِ الْقِيْمَةِ لَارَيْبَ فِيْهِ وَلكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ
ع
So, have you seen him who has taken his desires as his
god, and Allah has let him go astray, despite having
knowledge, and has sealed his ear and his heart, and
put a cover on his eye? Now who will guide him after
Allah? Still, do you not take lesson? [23] And they say,
"There is no life but our worldly life. We die and live,
and nothing destroys us except time." And they have no
knowledge about that; they do nothing but make
conjectures. [24] And when Our verses are recited to
them in all their clarity, their argument is none but
that they say, "Bring our fathers, if you are truthful."
[25] Say, "Allah gives you life, then makes you die, then
He will assemble you on the Day of Judgement in which
there is no doubt, but most of the people do not know.
[26]
Commentary
Have you seen him who has taken his desires as his") مَنِ اتَّخَذَ إِلهَهُ هَؤُهُ
god ... 45:23) In other words, he who has made his selfish desires his object
of worship. Obviously, no unbeliever claims that his desires are his object
of worship. Keeping this in view, this verse of the Qur'an indicates that
'worship' actually means 'obedience'. Thus anyone who undertakes to
obey someone against the obedience of Allah makes him the object of his
worship instead of Allah. There are people who ignore what Allah has
declared lawful and unlawful or what He has permitted and what has
forbidden. People who do not care what Allah has forbidden and follow
their whims and fancies, their desires are their god, in this sense,
although they may not have uttered it by word of mouth. The same

778
Surah Aljathiyah : 45 : 23 - 26
theme has been versified by an 'Arif:
سوده گشت از سجدهُ راهِ بُتاں پیشانیم چند برخود تهمت دینٍ مسلمانی نهم
"My forehead has swollen by prostrating before the statues of
beauty, although I claim to profess the religion of Islam."
In this couplet, the poet has portrayed selfish desires as statues. He
who takes his desires as his leader and follows them is as good as their
worshipper, that is why they have been described as their deities.
Sayyidna Abu 'Umamah 4
tee narrates that the Messenger of Allah said:
"Of all the deities worshipped under the firmament of the earth, the most
detestable one in the sight of Allah is hawa, that is, selfish desires.
Sayyidna Shaddad Ibn 'Aws 4% narrates that the Messenger of Allah
said: "A wise person is he who keeps his desires under control and works
for life after death; and sinful is he who runs after his desires and yet
expects the best in the Hereafter." Sayyidna Sahl Ibn 'Abdullah Tustari
said: "Your ailment is your selfish desires. And if you oppose them, it
will turn into your cure." (All these narratives have been adapted from Qurtubi).
and nothing destroys us except time ... (45:24)" The ... " وَمَايُهُلِكُنَآ إِلَّا الدَّهُرُ
word dahr means 'time from the beginning of the world to its end'. It also
refers to 'a very long period of time'. The atheists alleged that their life
and death have nothing to do with Divine will and command. They
happen under natural causes. Death is a process which they say they
experience when their human limbs, organs and abilities diminish on
account of constant use and, with the passage of time, the matter becomes
dissolved and is destroyed; and that this is the be-all and end-all of
human existence, there being no life hereafter. Likewise, life has nothing
to do with Divine will and command. Life too, like death, happens under
movement of material causes .
Reviling Time Is Inappropriate
Atheists believed that 'Time' is the cause of life, death, vicissitudes of
conditions and adversities, and also the cause of the revolution of the
entire universe. Every happening used to be attributed to 'Time' by them
as indicated in this verse, whereas the fact is that everything happens
with the Divine will and volition. Therefore, authentic Traditions prohibit
reviling of time. The power which the unbelievers describe as 'time' is in
fact the Divine power. When people curse or revile time for their