Indexed OCR Text

603
Surah An-Naml : 27 : 54 - 59
not kill him, and also they did not know who had killed him. In saying so
they would have uttered the truth because no one could have known who
had killed whom in the darkness of the night.
The point to note here is that all the acts of infidelity, disbelief, killing
and pillage were being performed by the infidels, rather than those
among them who were hardened criminals. Yet they were careful that
they don't speak a lie or get blamed for falsehood. This shows how great
the sin of falsehood is, that even the perpetrators of heinous crimes avoid
it for the sake of their self-respect.
The other thing worth noting in this verse is that the one whom these
infidels had mentioned as the Wall or heir of Sayyidna Salih el
was a
man of his own family. So, why did they leave him out from being
assassinated? The answer to this question is that he might have been the
successor from the lineage point of view, but otherwise he could be an
infidel and be a party with the infidels. There could have been the
consideration that he might claim the compensation for the blood of
Sayyidna Salih &Ce because of his relationship with him. The other
possibility is that he might have been a Muslim but enjoyed a prominent
position and hence there could have been the risk of uprising and reprisal
among the people. Only Allah knows best.
Verses 54 - 59
وَلُوطًا إِذْ قَالَ لِقَوْمِهِ آَتَأْتُوُنَ الْفَاحِشَةَ وَانْتُمُ تُبُصِرُوْنَ ﴿٤﴾ آَئِنْكُمُ
لَعَأْتُوْنَ الرِّجَالَ شَهُوَةً مِّنُ دُوْنِ النِّسَآءِ + بَلْ أَنْتُمْ قَوْمٌ تَجْهَلُوْنَ
﴿٥٥﴾ فَمَا كَانَ جَوَابَ قَوْمِةٍ إِلاَّ أَنْ قَالُوَّا أَخْرِ جُوَّ الَ لُوطٍ مِّنْ
قَرْيَتِكُمُ ، إِنَّهُمْ أُنَاسٌ يَتَطَهِّرُونَ ﴿٥٦﴾ فَانْجَيْنُهُ وَ أَهْلَهُ إِلَّ امْرَآتَةً"
قَدَّرُنْهَا مِنَ الْغِبِرِيْنَ ﴿٥٧﴾ وَأَمْطَرْنَا عَلَيْهِمُ مَّطَرًّاٌ فَسَآءَ مَطَرُ
الْمُنْذَرِيْنَ ﴿َ﴾ قُلِ الْحَمْدُ لِلّهِ وَسَلْمْ عَلَى عِبَادِهِ الَّذِيْنَ اصْطَفْىُ
اللهُ خَيْرٌ أَمَّا يُشْرِكُونَ ﴿٥٩)
And (We sent) Lut when he said to his people, "Do you

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Surah An-Naml : 27 : 54 - 59
commit the shameful act while you can see (its
shamelessness)? [54] Is it that you really come to men
lustfully instead of women? No, you are a people
committing acts of ignorance." [55] So, the answer of his
people was not but that they said, "Expel the family of
Lut from your town. They are a people who
over-indulge in purity." [56] So We saved him and his
family, except his wife. We destined her to remain
among those who stayed behind. [57] And We rained on
them a rain. So evil was the rain of those who were
warned. [58]
Say, "Praise belongs to Allah, and peace be on those of
His slaves whom He has chosen." Is Allah better or that
which they associate (with Him as His partners)? [59]
Commentary
This incident has been related at many places in the Qur'an,
especially in Surah Al-A'raf, where its necessary details have been
discussed and may be consulted if required.
a&Ji Ji (Say,"Praise belongs to Allah - 27:59). After describing some
events of the prophets and earlier people, and the episodes of torments
they faced, this sentence is addressed to the Holy Prophet
that he
should express his gratitude to Allah Ta'ala, for his followers have been
exempted from the punishment in this world. He
is further asked to
say salam to the earlier prophets and God-fearing persons. Majority of the
commentators have adopted this explanation, but some feel that this
sentence is also addressed to Sayyidna Lut 84
It appears that the expression الَّذِينَ اصْطَفى (His slaves whom He has
chosen - 27:59) is used in this verse for the prophets, like in another verse
salam has been addressed to the prophets, ◌َوَسَلْمٌ عَلَى الْمُرُسَلِين (And salam is
on the messengers - 37:181). But Sayyidna Ibn 'Abbas 4 is of the
opinion that it refers to the companions of the Holy Prophet 3. This
explanation is also adopted by Sufyan Ath-Thauri. (Ibn Jarir)
If the explanation of Sayyidna Ibn 'Abbas
is adopted and the
meaning of 27:59 - الذِيْنَ اصُطَفى is taken for the companions, then there will
be a case for saying "Alaihis Salam" to non-prophets also. This subject
will be discussed in detail Inshallah under Surah Al-Ahzab for the verse

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Surah An-Naml : 27 : 60 - 64
.(33:56) صَلُّوا عَلَيْهِ وَسَلِّمُوا
Ruling
This verse also teaches the formalities of an address, a sermon or a
lecture, that it should start with the praise of Allah and the salah
(durood) and salam to the prophets. This had always been the practice of
the Holy Prophet
in his addresses. His companions also adopted the
same practice by commencing not only their addresses but also all the
important jobs by praising Allah Ta'ala and then salah and salam on the
Holy Prophet . (Ruh).
Verses 60 - 64
آَمَّنُ خَلَقَ السَّمُوتِ وَالْأَرْضَ وَاَنْزَلَ لَكُمُ مِّنَ السَّمَآءِ مَآءٍ فَأَنْبَتْنَا
بِهِ حَدَآئِقَ ذَاتَ بَهُجَةٍ * مَاكَانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَهَاءَ إِلَهْ مَّعَ
اللهُِ بَلُ هُمْ قَوْمٌ يَّعْدِلُونَ ﴿٤﴾ آَمِّنُ جَعَلَ الْأَرْضَ قَرَارًا وَّجَعَلَ
خِلْلَهَا أَنْهُرًا وَّ جَعَلَ لَهَا رَوَاسِىَ وَجَعَلَ بَيْنَ الْبَحُرَيْنَ حَاجِزًا ءَ إِلَّه
مَّعَ اللّهِ + بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ﴿١﴾﴾ آَمَّنُ يُجِيبُ الْمُضْطَرِّ إِذَا
دَعَاهُ وَيَكْشِفُ السُّوْءَ وَيَجْعَلُكُمُ خُلَفَاءَ الْأَرْضِ +ُءَ إِلَهُ مَّعَ اللهِّ
قَلِيلاً مَّا تَذَّرُوْنَ ﴿٢﴾﴾ آَمَّنْ يَّهْدِيْكُمُ فِى ظُلُمْتِ الْبَرِّوَالْبَحْرِ وَمَنْ
يُسِلُ الرِّيحَ بُشْرًا ) بَيْنَ يَدَىُ رَحْمَتِه ◌ُ ◌َإِلَةٌ مَّعَ اللّهُِ تَغَلَى اللهُ عَمَّا
يُشْرِكُوْنَ ﴿٢٣﴾ آَمَّنْ يَّيْدَؤُا الْخَلْقَ ثُمَّ يُعِيْدُهُ وَمَنْ يَرْزُقُكُمُ مِّنَ
السَّمَآءِ وَالْأَرْضِ ◌ّ ◌َإِلَهُ مَّعَ اللّهُِ قُلُ هَاتُوْا بُرُهَانَكُمْ إِنْ كُنْتُمُ
صدِقِيْنَ ﴿٦٤﴾
Or the One who created the heavens and the earth and
sent down for you water from the sky? Then We caused
to grow with it gardens, full of glamor. It was not
within your ability to grow their trees. Is there any god
alongwith Allah? No, but they are a people who equate
(others with Allah). [60}

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Surah An-Naml : 27 : 60 - 64
Or the One who made the earth a place to settle and
made rivers amidst it and made mountains for (making)
it (firm), and made a barrier between two seas. Is there
any god alongwith Allah? No, but most of them do not
have knowledge. [61] Or the One who responds to a
helpless person when He prays to Him and removes
distress, and who makes you vicegerents of the earth. Is
there any god alongwith Allah? No, but little you take
lesson. [62] Or the One who guides you in depths of
darkness on land and sea, and who sends the winds
bearing good news before His mercy? Is there any god
alongwith Allah? Allah is far higher than the shirk they
commit. [63] Or the One who originated creation, then
will reproduce it, and who gives you provision from the
sky and the earth? Is there any god alongwith Allah?
Say, "Bring your proof if you are true." [64]
Commentary
آمِّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّؤْءَ
(Or the One who responds to a helpless when he prays to Him
and removes distress - 27:62)
Word Li' (Mudtar) is derived from J'hel (Idtirar), which means to
be helpless and restless under some necessity, and that happens when
someone does not have any support and friends. Hence, Mudtar is that
person who has lost all hopes from everyone and has turned to Allah as
the sole redresser of his woes. This explanation of Mudtar is adopted by
Suddi, Dhun-nun Al-Mișrī, Sahl ibn 'Abdullah etc. (Qurtubi). The Holy
Prophet
has advised that such a person should supplicate in the
following manner.
اللهُمَّ رَحُمَتَكَ آَرْجُوًا، فَلاَ تَكِلُنِىَّ إِلَى نَفْسِىُ طَرْفَةَ عَيْنٍ، وَأَصْلِحُ لِىُ شَأْنِىُ كُلَّهُ، لَّا إِلهَ
إِلاَّ أَنْتَ
'O Allah, I am an aspirant of your grace. So, please do not leave
me at the mercy of myself for a moment, and set right all my
matters on Your own. There is no god except You'. (Qurtubi)
Supplication of a Mudtar is surely accepted because of its
sincerity
Imam Qurțubi has said that Allah Ta'ala has taken upon Himself to
accept the supplication of a Mudtar. He has made declaration to this

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Surah An-Naml : 27 : 60 - 64
effect in this verse. The main reason for it is that by divorcing all
mundane supports and connections, beseeching from Allah, while
regarding Him as the sole redresser is the sincerity at its best. Sincerity
has a special position before Allah Ta'ala. Whoever evinces sincerity, no
matter if he is a believer or an infidel, a pious or a sinner, because of the
auspiciousness of sincerity the divine favour gets attentive towards him.
Allah Ta'ala Himself elaborates this point while describing the traits of
the infidels. He has said that when they are in water and the boat is
caught in storm, and they are sure of their death, they call out to Allah
with all sincerity, saying that they would be thankful to Him forever if He
would save their lives. But when Allah Ta'ala rescues them and brings
them to land by accepting their supplication, they again indulge in
دَعَوا اللَّهَ مُخْلِصِيْنَ لَهُ الدِّيْنَ (إلى قوله) فَلَمَّا نَجْهُمُ إِلَى الْبَرِّ إِذَا هُمْ associating Him with gods
· يُشْرِكُوْنَ
A Şahin hadith of the Holy Prophet
says that 'Three supplications
are surely accepted, in which there is no room for doubt. One, from an
oppressed person, two, by a traveler, and three, from a father against his
children'. After citing this hadith, Qurtubi has commented that in all
these three cases the situation is the same as the supplication of a
Mudtar, because when an oppressed person calls Allah after having been
frustrated from mundane support and help, his condition is no different
than that of a Mudtar. Similarly, a traveler is away from his dear ones,
hence helpless, while in journey. Likewise, a father cannot plead for
something against his children because of his paternal love and affection
for them, unless he is totally dejected and heart-broken, and calls Allah to
save himself from the misery of sufferings. 'Ajurri, a scholar of hadith,
has quoted on the authority of Sayyidna Abu Dharr 4
é that the Holy
Prophet
said 'Allah Ta'ala has pronounced that He shall never reject
an appeal from an oppressed person, even if it is made by an infidel'.
(Qurțubi) If a Mudtar or an oppressed person or a traveler has a feeling
that his appeal to Allah has not been accepted, he should not be dejected
and be skeptical, because sometimes the request is accepted but its
manifestation is delayed due to some expediency and divine wisdom. As
an alternative, such a person should search his soul to find out if there
was any deficiency in his sincerity or concentration while praying to Allah
Ta'ala. (Only Allah knows best)

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Surah An-Naml : 27 : 65 - 75
Verses 65 - 75
قُلْ لِأَيَعْلَمُ مَنْ فِى السَّمْوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّ اللهُ* وَ
مَا يَشْعُرُوْنَ آَيَّانَ يُبْعَثُوْنَ ﴿٦٥) بَلِ ادْرَكَ عِلْمُهُمُ فِى الْآخِرَةِ ◌َّ بَلْ
هُمْ فِى شَكٍ مِّنْهَا تَدِبَلْ هُمْ مِنْهَا عَمُونَ ﴿٢﴾ وَقَالَ الَّذِيْنَ كَفَرُوًا
ءَإِذَا كُنَّا تُزْبًا وَابَآؤُنَآ أَئِنَّا لَمُخْرَجُونَ ﴿٦٧) لَقَدْ وُعِدْنَا هَذَا نَحُنُ
وَبَآؤُنَا مِنْ قَبْلُ " إِنْ هَذَا إِلَّ أَسَاطِيْرُ الْأَوَّلِيْنَ ﴿٦٨﴾ قُلُ سِيرُوا فِى
الْأَرُضِ فَانْظُرُوْا كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ ﴿٦٩﴾ وَلاَ تَحْزَنُ
عَلَيْهِمْ وَلاَ تَكُنُ فِىُ ضَيْقٍ مِّمَّا يَمْكُرُونَ ﴿٧٠﴾ وَيَقُوْلُونَ مَتِى هَذَا
الْوَعُدُ إِنْ كُنْتُمْ ضدِقِيْنَ ﴿٧١﴾ قُلُ عَسَى أَنْ يَّكُوْنَ رَدِفَ لَكُمْ
بَعْضُ الَّذِىُ تَسْتَعُجِلُونَ ﴿٢﴾ وَ إِنَّ رَبَّكَ لَذُوْفَضْلٍ عَلَى النَّاسِ
وَلَكِنَّ أَكْثَرَهُمْ لاَيَشْكُرُوْنَ ﴿٧٣﴾ وَإِنَّ رَبَّكَ لَيَعْلَمُ مَاتُكِنُّ
صُدُوْرُهُمْ وَمَا يُعْلِنُونَ ﴿٧٤﴾ وَمَا مِنْ غَائِبَةٍ فِى السَّمَآءِ وَالْأَرْضِ إِلاَّ
فِى كِتْبٍ مُبِيْنٍ ﴿٧٥﴾
Say, "No one in the heavens and the earth has the
knowledge of the Unseen except Allah." And they do not
know when they will be raised again. [65] Rather, their
knowledge failed in the matter of Hereafter. Rather,
they are in doubt about it. Rather, they are blind to it.
[66] And said those who disbelieved, "Is it, when we and
our fathers become dust, shall we really be brought
forth? [67] Indeed, it was promised to us and to our
fathers before. This is nothing but the tales of the
ancients." [68] Say, "Travel in the land and see how was
the fate of the sinners. [69] And do not grieve for them
and do not be straitened because of what they plan. [70]
And they say, "When shall this promise come (to pass) if
you are true?" [71] Say, "It is not unlikely that some part
of that (punishment) which you seek to come soon is
already following you closely." [72] And surely, your

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Surah An-Naml : 27 : 65 - 75
Lord is graceful for the mankind, but most of the people
are not grateful. [73] And surely your Lord knows for
sure what their hearts conceal and what they reveal.
[74] And there is nothing hidden in the heavens and the
earth that is not (recorded) in a manifest book. [75]
Commentary
قُلُ لَّا يَعْلَمُ مَنْ فِى السَّمُوْتِ وَالْأَرْضِ الْغَيْبَ إِلاَّاللّهُ
Say, "No one in the heavens and the earth has the knowledge of
Unseen except Allah." - 27:65
The Holy Prophet
was instructed to tell people that all the
creatures that live in the heavens, like angels, and all the creatures that
live in this world, like humans and jinns, none of them have any
knowledge of the unseen (ghayb) except Allah. In the above-referred
verse it has been stated very clearly that it is an exclusive attribute of
Allah Ta'ala, and no one else, not even an angel or a prophet, could share
this attribute. This subject has been dealt with in detail under verse No.
59 of Surah al-An'am on page No.360 in the 3rd volume. In addition to
that, I have written a separate treatise on the subject under the title
-which has been published in my book Ahkam-ul (كشف الريب عن علم الغيب)
Qur'an in arabic. Those who are interested in this subject can refer to
that.
بَلِ اذْرَكَ عِلْمُهُمْ فِى الْآخِرَةِ بَلْ هُمْ فِى شَكٍّ مِّنْهَا قَبَلْ هُمُ مِنْهَا عَمُوْنَ
Rather, their knowledge failed in the matter of Hereafter.
Rather, they are in doubt about it. Rather, they are blind to it.
27:66.
There are different recitations for the word 333 (iddaraka) and their
meanings are also different. Those who are interested should refer to
different commentaries for the details. It is enough to understand here
that some commentators have taken it to mean "completion" and have
explained the verse thus: "Their knowledge and understanding will be
completed in the Hereafter", because then the truth about every thing
shall be laid bare. But knowledge of truth at that time will be of no avail,
because they had been contradicting the Hereafter in the world. But some
other commentators have taken the word in the meaning of 'having
failed' and 'having been lost'. The sense in this case would be that their
knowledge about the Hereafter was lost, and they could not understand

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Surah An-Naml : 27 : 76 - 79
what it was.
Verses 76 - 79
إِنَّ هُذَا الْقُرْآنَ يَقُصُّ عَلَى بَنِىّ اِسْرَآءِيْلَ أَكْثَرَ الَّذِىُ هُمْ فِيْهِ
يَخْتَلِفُونَ ﴿٧٦﴾ وَإِنَّهُ لَهُدًى وَّرَحُمَةٌ لِّلُمُؤُمِنِيْنَ ﴿٧٧﴾ إِنَّ رَبَّكَ
يَقْضِىُ بَيْنَهُمْ بِحُكْمِه ◌َ وَهُوَ الْعَزِيْزُ الْعَلِيْمُ ﴿٧٨﴾ فَتَوَّلُ عَلَى اللهُِ
إِنَّكَ عَلَى الْحَقِّ الْمُبِيْنِ ﴿٧٩)
Surely this Qur'an mentions to the children of Isra'il
most of the matters in which they dispute. [76] And it is
guidance and mercy for the believers. [77] And surely
your Lord will decide between them by His judgment,
and He is the All-Mighty, All-Knowing. [78] So trust in
Allah. Surely you are on the open truth. [79]
Commentary
By describing Allah's omnipotence through different examples in the
earlier verses, the reality of the Hereafter and the rational possibility of
resurrection of the dead has been established. There is no logical
ambiguity in that. Its definite occurrence is confirmed by the sayings of
the prophets and the divine books that were revealed to them.
Authenticity and establishment of any information is based on the
veracity of the courier or the narrator. In this verse it is stated that the
informant of this news is the Holy Qur'an whose authenticity and
truthfulness is beyond any doubt or contradiction. So much so that in
matters in which the scholars of Bani Isra'il had differed strongly and
could not resolve them, the Qur'an has given them evaluated verdict to
follow for correct judgment. It is but obvious that in matters where there
is difference of opinion among the scholars, the only competent authority
to overrule is the one who is superior in knowledge and status. Therefore,
it is established that Qur'an is an authentic informant. After this the Holy
Prophet
was consoled that he need not be despondent over their
antagonism. 'Allah Ta'ala is to make judgment Himself in his case. He
should have faith in Allah, because Allah's help and aid is with the truth.
And there is no doubt that he is on the right path'. (Verse 79).

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Surah An-Naml : 27 : 80 - 81
Verses 80 - 81
إِنَّكَ لَاتُسُمِعُ الْمَوْتَّى وَلاَ تُسُمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوُ مُدُبِرِيْنَ
﴿٨٠) وَمَآ أَنْتَ بِهِدِى الْعُمُيِ عَنُ ضَلَتِهِمُُ إِنْ تُسُمِعُ إِلاَّ مَنْ
يُؤْمِنُ بِيِّنَا فَهُمْ مُّسُلِمُونَ ﴿١١﴾
Surely, you cannot make the dead hear, nor can you
make the deaf hear your call when they turn their
backs in retreat, [80] nor can you show the right path to
the blind ones against their wandering astray. You can
make no one listen (to you) except those who believe in
Our verses, then submit themselves (to Allah). [81]
Commentary
It was the demand of love and affection the Holy Prophet
had for
all human beings that he should save them all from the fire of jahannam
by making them accept the message of Allah. It used to hurt him a lot if
someone did not accept it. He used to feel as if someone's children were
proceeding toward the fire by not heeding to the advice of his parents.
Therefore, Qur'an has adopted different expressions to console him at
many places. One such advice was contained in the sentence 6 35 ý,
And do not grieve for them, and do not be straitened) وَلاَ تَكُنُ فِىُ ضَيْقٍ مِمَّا يَمْكُرُونَ
because of what they plan - 27:70) which has appeared in the earlier
verse. In the above verse he has been consoled in a slightly different
manner, that his job was only to convey the message of truth, which he
had done admirably. If someone had not accepted this, it was not his fault
or deficiency. So, he need not worry and be despondent. Rather it is their
own fault that they have lost their sense of direction. Qur'an has
described the loss of their sense of direction by presenting three examples.
First, that they were like dead bodies in the matter of acceptance of truth,
and thus cannot take any one's advice to their advantage. Second, that
they were like the deaf man who does not wish to hear anything, rather
they turn their back and go away if someone tries to give them any
advice. Third, that they were like the blind that cannot see even if
someone tries to show them the path. After providing these three
examples it is said:

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Surah An-Naml : 27 : 80 - 81
إِنْ تُسُمِعُ إِلاَّ مَنْ يُّؤْ مِنُ بِتْنَا فَهُمْ مُّسُلِمُوْنَ
You can make no one listen (to you) except those who believe in
Our verses, then submit themselves (to Allah). 27:81.
It is very clear that in the subject under discussion it is not purported
to make the voice reach the listener, but what is intended here is that
what is conveyed should be beneficial to the addressee. The Qur'an has
defined the audition as non-audition if it is not beneficial from the
objective point of view. This point is elaborated at the end of the verse
where it is stated that you can cause to hear only those who are willing to
believe. Should it mean to make them hear only, then the statement of
the Qur'an would have been contrary to facts and observations, because
there are many undeniable proofs that divine message was conveyed to
the disbelievers, which they not only listened but also answered to reject.
It is therefore, quite clear that here causing to hear means the under-
standing which is beneficial. Then by calling them as dead bodies, it is
further emphasized that you cannot make them realize the truth, because
even if the dead could hear and wish to accept the truth, it would not be
to their avail. The dead have passed through the worldly life, where faith
and good deeds did matter. After the death, both in Barzakh and the
Hereafter, all infidels and disbelievers would wish for faith and righteous
deeds, but then it would be too late. This statement of the verse does not
bear out that the dead cannot hear. In fact this verse is silent on the
subject of hearing by the dead. This subject needs separate study which
follows:
Can the dead persons hear?
The issue, whether the dead can hear or not, was one of the subjects
on which the exalted companions of the Holy Prophet
had different
points of view. Sayyidna 'Abdullah ibn 'Umar 40 has declared the
hearing of the dead as established, but Sayyidah 'A'ishah Que Ul >, has
negated this understanding. Because of this difference of opinion there
are two groups among the companions and the tabi'in (generation next to
them). Some believe that the dead do hear, while others deny it. This
subject is mentioned in the Qur'an at three places. One is the same as
referred above in Surah An-Naml. The other is in Surah Ar-Rum with
almost similar wordings, and in Surah Al-Fatir it has appeared with these
words ◌ِوَمَا أَنْتَ بِمُسْمِعٍ مِّنْ فِى الْقُبُور, that is, You cannot cause those who are in

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Surah An-Naml : 27 : 80 - 81
the graves to hear'. It is worth noting in all the three verses that none of
them has declared that the dead cannot hear. The expression used in
each one of the three verses is that 'you cannot cause them to hear'. The
consistent expression used in all the three verses seems to be a clear
indication that the dead may have the ability to hear but we cannot cause
them to listen to us.
As against these three verses, another verse relating to martyrs
reveals that they are bestowed with a special type of life in their graves.
In this special life they also get food and are conveyed good tidings from
Allah Ta'ala about their dear ones . The verse reads as:
وَلاَ تَحْسَبَنَّ الَّذِيْنَ قُتِلُوا فِى سَبِيْلِ اللّه أَمْوَاتًاُ بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ ﴿ ١٦٩﴾
فَرِحِينَ بِمَآ أَتْنُهُمُ اللَّهُ مِنْ فَضْلِه ◌ٌ وَيَسْتَبْشِرُونَ بِالَّذِيْنَ لَمْ يَلْحَقُوا بِهِمْ مِّنْ خَلْفِهِمْ( أَلَّ
خَوْفٌ عَلَيْهِمْ وَلَاهُمْ يَحْزَنُونَ ﴿١٧٠﴾
And never take those killed in the way of Allah as dead. Rather
they are alive, with their Lord, well-provided, happy with what
Allah has given them of His grace;and they feel pleased with the
good news, about those who after them could not join them, that
there shall be no fear for them, nor shall they grieve. (3:169-170)
This verse corroborates that even after death some intellect and
perception may be left behind in the human spirit. Rather in the case of
martyrs there is a hint that such a thing does happen. As for the
argument that this position relates only to the martyrs, to whom the verse
refers, and not to the ordinary dead, its answer is that at least it tells that
after death some intellect and perception and understanding of the world
may be left behind in the human spirit. The way Allah Ta'ala has
bestowed upon martyrs the honour of maintaining the connection of their
spirits with their bodies and graves, He can also grace the other dead with
the same ability. Sayyidna 'Abdullah Ibn 'Umar 4%, holds the view that
dead do hear. This view is based on a Sahih hadith, which is reported by
Sayyidna 'Abdullah ibn 'Umar des .It is as follows:
مَا من احد يمر بقبراخيه المسلم كان يعرفه فى الدّنيا فيسلّم عليه الآّردّ الله عليه
روحه حتى يرد عليه السّلام (ذكره ابن كثير فى تفسيره مصححا عن ابن عمر
'When a person passes by the grave of a Muslim brother whom
he knew when he was alive and he offers salam to him, Allah
Tal'ala returns his spirit into his body, so that he may return

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Surah An-Naml : 27: 82
the salam'. (Ibn Kathir, declaring it as Sahih)
This also proves that when a person visits the grave of a Muslim
brother and offers him his salam, the dead listens to his salam and
answers back. It happens like this that Allah Ta'ala returns the spirit of
the dead back to this world momentarily. It confirms two points. One, that
dead can hear, and second, that their hearing and our causing them to
hear is not in our control, but is dependent entirely on Allah's will.
Whenever He wills, they can hear and whenever He does not will, they
do not hear. The above-referred hadith has made it clear that Allah
Ta'ala is gracious to let the dead hear the salam of a Muslim brother, and
also grants him privilege to answer back. But for any other situation or
utterance it is not known whether the dead can hear or not. The research
carried out by Imam Ghazzali and Allamah Subki also corroborates that it
is established by this Qur'anic verse and Şahin ahadith that under
certain conditions the dead do hear the utterance of the living, but it is
not known whether every dead person hears the utterance at all times of
all those who are living. This also makes the Qur'anic verse and
narrations on the subject comparable. It is quite possible that the dead
could hear the utterance of the living at certain times and could not hear
at others. This is also possible that they may hear the utterance of some
and do not hear of others. Yet there is another possibility that some dead
could hear and others could not. It is also established by the verses of
Surahs An-Naml, Ar-Rum and Fatir that it is not under the control of
human beings to cause the dead to hear; rather it rests with Allah alone
to make them hear whenever He wills. Therefore, where it is established
by the Sahih ahadith that the dead did hear, we should believe it; and
where it is not established, both the situations are possible . Hence, we
should neither accept nor deny it. For further details of the subject,my
treatise on the subject may be consulted. This treatise is in Arabic and is
included in Ahkam-ul-Qur'an.
Verse 82
وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ آَخْرَجُنَا لَهُمُ دّابَّةً مِّنَ الْأَرْضِ تُكُلِّمُهُمْ" أَنَّ
النَّاسَ كَانُوا بِنَا لَا يُوْقِنُونَ ﴿٢﴾﴾

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Surah An-Naml : 27: 82
And when the word will come to fall upon them, We
will bring forth for them a beast from the earth who
will speak to them that the human beings (i.e the
infidels) did not believe in Our verses. [82]
Commentary
The nature of the beast coming out of the earth, and its time and
place
It is reported in Musnad of Ahmad on the authority of Sayyidna
Hudhaifah
that the Holy Prophet
said that the Doomsday would
not come until you witness ten signs of it. They are:
(1) Appearance of the sun from the west.
(2) Dukhan (Smoke).
(3) Dabba-tul-ard, i.e the beast coming out of the earth
(4) Coming out of Ya'juj and Ma'juj.
(5) Descent of Sayyidna 'Isa El.
(6) Dajjal.
7, 8, 9) Three lunar eclipses together - one in the west, second in the
east and the third in the peninsula of Arabia.
10) A fire, that will emerge from the Gulf of Aden and drive every
one towards the plain of mahshar; wherever people will stop for the rest
at night, the fire will also stop there, and will drive them again the next
day. (Muslim, Tirmidhi)
This hadith has informed us of the emergence of such an animal close
to Doomsday that will talk to human beings. The Tanvin of the word
Dabbah indicates that this animal will be extra-ordinary. This animal will
not be born by the normal way of propagation; instead, it will emerge
from the ground all of a sudden. There is an allusion in this hadith that
the emergence of this animal would be one of the very last signs, after
which the Doomsday will follow soon. Ibn Kathir has reported in a
lengthy hadith on the authority of Sayyidna Talhah ibn 'Umar 4
through Abu Dawud Tayalisi that this beast will emerge in Makkah from
the mount of Safa, and after cleaning the dust from its head will reach at
a point between the Black Stone (Al-Hajar-al-Aswad) and the Station of
Ibrahim (Magam Ibrahim). Seeing this creature , people will start
running helter-skelter. Only one group of people will stay behind. Then

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Surah An-Naml : 27 : 83 - 90
the beast will make their faces glitter like stars. After that it will go out in
the world, and put a sign of infidelity on the face of every infidel. No one
will be able to get out of its grasp. It will recognize every believer and the
infidel (Ibn Kathir). And Muslim Ibn Hajjaj has reported on the authority of
Sayyidna 'Abdullah Ibn 'Umar 4
that he had heard the Holy Prophet
saying, which he did not forget, that among the last signs of the
Doomsday the first would be the rising of the sun from the west, and after
that Dabbah would come out. Out of the two signs whichever appears
first, the Doomsday will follow soon. (Ibn Kathir)
Shaikh Jalaluddin Mahalli Jus & wo, has said that after the
appearance of Dabbah the obligation of inviting others to good deeds and
forbidding them from the evils will cease to apply, and no infidel would
convert to Islam after that. This statement is inferred from many ahadith
and the statements of Şahabah. (Mazhari). Ibn Kathir has related many a
things about the appearance and activities of Dabbah, most of which are
not trustworthy. Therefore, only that much should be trusted and
believed which is contained in the Qur'an and authentic ahadith.
Anything beyond that should be discarded, as it is neither of any value
nor benefit.
As for the question as to what this Dabbah will converse with people,
some commentators are of the view that it will communicate what is stated
in the Qur'an, that is ◌َأَنَّ النَّاسَ كَانُوا بِاتِنَا لَا يُوقِنُون (that the human beings did not
believe in Our verses). It will communicate the message on behalf of Allah
Ta'ala that 'Many did not believe Our verses before this'. It would mean
that now the time has come that every one would believe, but then it
would be too late, because it would not be acceptable then. Sayyidna Ibn
'Abbas 40, Hasan Al-Başri, Qatadah Jus d' (+), have reported, which is
corroborated by a narration of Sayyidna 'All 4 also, that the Dabbah
will converse with people normally, as people do among themselves (Ibn
Kathir).
Verses 83 - 90
وَيَوْمَ نَحْشُرُ مِنْ كُلِّ أَمَّةٍ فَوْجًا مِّمَّنْ يُّكَذِّبُ بِتِنَا فَهُمُ يُوْزَعُوْنَ
﴿٨٣) حَتَّى إِذَا جَاءُ وُقَالَ أَكَذَّبْتُمْ بِى وَلَمْ تُحِيُطُوْا بِهَا عِلْمًا أَمَّا

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Surah An-Naml : 27 : 83 - 90
ذَاكُنْتُمْ تَعْمَلُونَ ﴿٨٤﴾ وَوَقَعَ الْقَوْلُ عَلَيْهِمُ بِمَا ظَلَمُوْا فَهُمُ
لاَيَنْطِقُونَ ﴿٨٥﴾ آلَمُ يَرَوْا أَنَّا جَعَلْنَا الَّيْلَ لِيَسْكُنُوا فِيْهِ وَالنَّهَارَ
مُبْصِرَاء إِنَّ فِىُ ذلِكَ لَايْتٍ لِّقَوْمِ يُّؤْمِنُونَ ﴿٨٦) وَيَوْمَ يُنْفَخُ فِى
الصُّوْرِ فَفَزِعَ مَنْ فِى السَّمْوَتِ وَمَنُ فِى الْأَرْضِ إِلَّ مَنُ شَآءَ اللّهُ *
وَكُلِّ أَتَوْهُ دْخِرِيْنَ ﴿٨٧﴾ وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةٌ وَّهِىَ تَمُرُّ
مَرَّ السَّحَابُِ صُنْعَ اللهِ الَّذِىِّ الْقَنَ كُلَّ شَىْءٍ * إِنَّهَ خَبِيْرٌ) بِمَا
تَفْعَلُونَ ﴿٨٨﴾ مَنُ جَاءَ بِالْحَسَنَةِ فَلَهْ خَيْرٌ مِّنْهَاَ وَهُمْ مِّنُ فَزَعِ
يَّوْمَئِذٍ أمِنُونَ ﴿٨٩﴾ وَمَنْ جَآءَ بِالسَّيِّئَةِ فَُبَّتْ وُجُوُهُهُمْ فِى النَّارِّ
هَلْ تُجْزَوُنَ إِلَّ مَا كُنْتُمْ تَعْمَلُونَ ﴿٩﴾
And (remember) the day when We will gather from
every nation a host of those who used to belie Our
verses, and they will be kept under control. [83] Until
when they will come, He (Allah) will say, "Did you belie
My verses while you did not comprehend them with
knowledge, or what was it that you used to do? [84] And
the Word will come to fall on them because of their
transgression, so they will not (be able to) speak. [85]
Did they not see that We made the night, so that they
may have rest in it, and (made) the day to make them
see? Surely, in this there are signs for a people who
believe. [86] And (remember) the day when the Horn will
be blown; so all those in the heavens and the earth will
be in panic, except such as Allah wills. And All (of
them) will come to Him in humility. [87] And you see the
mountains (at present) taking them as fixed, while they
will fly like the flight of clouds - an act of Allah who has
perfected every thing. Surely, He is All-Aware of what
you do. [88]
Whoever will come with the good deed will have (a
reward) better than that, and such people will be
immune on that day from any panic. [89] And whoever
will come with evil deed, the faces of such people will

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Surah An-Naml : 27 : 83 - 90
be thrown down into the Fire. You will not be
recompensed but for what you used to do. [90]
Commentary
Sj & (and they will be kept under control - 27:83), The word used
here is derived from Waz', which means to stop. The sense here is that the
people in front will be stopped, so that those left behind could catch up.
Some have taken the word Waz' in the sense of 'pushing'. Hence, it would
mean that they would be pushed while being brought to their stand.
- while you did not comprehend them with knowledge) وَلَمُ تُحِيُطُوُبِهَا عِلْمًا
27:84). There is an allusion in this verse that falsifying the message of
Allah Ta'ala is by itself a great sin, especially when one falsifies it without
giving any consideration or thought, then the crime is doubled. This has
brought to light that if an issue or subject is duly considered and thought
over, and yet one could not get to the truth, in that situation the intensity
of the crime is reduced. Nevertheless, the denial of the existence of Allah
and His Oneness would not save any one from infidelity and adoption of
the wrong path, and would thus lead to perpetual torment. It is because
they are such self-evident matters that any mistake of judgment is not
allowed in them.
And [remember] the day when the) وَيَوْمَ يُنْفَخُ فِى الصُّوُرِ فَفَزِعَ مَنُ فِى السَّمُوتِ
Horn will be blown; so all those in the heavens and the earth will be in
panic - 27:87). The word & 'faza' means being nervous or perplexed. In
another verse on the same subject the word & Fazi'a is substituted by
3++ Șa'iga which means losing consciousness. If both these verses are
taken to refer to the first blowing of the Sur (the Horn) then the total sum
of the two words would be that, at the time of the blowing of the Sur,
every one will get nervous and perplexed initially, and then will lose
consciousness, and ultimately will die. Qatadah and some other Imams of
tafsir have taken this verse for the second blowing of the Sur, when all
the dead will resurrect. Thus the meaning of the verse would be that all
the dead would get up perplexed. Some have interpreted that Sur will be
blown thrice. On the first blowing, every one will get nervous and
perplexed, which is called 'the blowing of {3 faza'. On the second blowing
every one will die, which is 'the blowing of . Sa'aq. The third blowing
will be the blowing for the resurrection, on which all dead will get up. But
only two blowings are mentioned in the Qur'an and Sahih ahadith.

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Surah An-Naml : 27 : 83 - 90
(Qurtubi, Ibn Kathir). Ibn Mubarak has quoted Hasan al-Basri us dt ,
that the Holy Prophet
has said that there will be a forty years gap in
between the two blowings. (Qurtubi)
an ELS 35 Vy (except such as Allah wills - 27:87). This exception is from
Faza', which means panic and perplexity. The sense is that there will be
people who will not be nervous at all at the time of resurrection. There is a
hadith reported by Sayyidna Abu Hurairah
that these people would
be the martyrs. At the time of second life on resurrection they will not get
nervous. (This is a Sahip hadith according to Ibn al-'Arabi - Qurțubi).
Sayyidnā Said ibn Jubair
has also said that the exception applies to
the martyrs, who will assemble around the 'Arsh wearing their swords.
Quashiri has observed that prophets are the very first included among
them, because they have the status of martyrs also, and their position as
prophet is still higher. (Qurțubi)
The following verse will appear later in Surah Az-Zumar:
وَنُفِخَ فِى الصُّوْرِ فَصَعِقَ مَنُ فِى السَّمْوَاتِ وَمَنْ فِى الْأَرْضِ إِلَّ مَنْ شَآءَ اللهُ
For the Trumpet shall be blown and whosoever is in the
heavens and whosoever is in the earth shall swoon, save whom
Allah wills - 39:68.
This verse tells us that when the Horn will be blown, all those in the
heavens and the earth will get unconscious, and then die. Here also an
exception is made, which according to one hadith is meant for six angels,
namely Jibra'il, Mik'ail, Israfil, Malakul-Maut and Hamalatul- 'Arsh, who
will not die by the blow of Sur. Later, they will also die, as explained in
the hadith. Those who have held that Faza' and Sa'aq both relate to the
same blowing, they have taken the exception, here as well, for the special
angels, like Surah Az-Zumar. But those who have held that Faza' and
Șa'aq relate to two different blowings, they interpret the exception in the
present verse as referring to the martyrs, as explained above.
وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَّهِىَ تَمُرُّ مَرَّ السَّحَابِ
And you see the mountains (at present) taking them as fixed,
while they will fly like the flight of clouds - 27:88
The word sý "tara" in the beginning of this verse is used in Arabic for
both present and future tense. Therefore, it can be translated as "You see"

620
Surah An-Naml : 27 : 83 - 90
or as "You will see". In the latter case, the verse would be referring to the
mountains as they will appear on the Doomsday. The sense in that case
will be that the mountains will be uprooted and blown like clouds, which
though would appear stationary to the onlookers, but in reality will
actually move swiftly. When huge bodies, whose beginning and end is not
visible to the eyes, move in any direction, one does not perceive their
movement, no matter how swiftly they move. They look like stationary
objects, although they are moving. One could experience this while
looking at a mass of cloud hanging overhead. One discovers their
movement only when they move out so far away that a part of the sky is
left bare towards the horizon. Based on this principle, the verse means
that the mountains will seem, on the Doomsday, as if they are fixed, but
it will be an illusion for an onlooker, because in reality they will be
moving. Most of the commentators have interpreted this verse in this
manner. The other interpretation is based on regarding the word "tara" as
a verb in the present tense and translating it as,"You see" instead of "You
will see". In this case, the verse is referring to the present state of the
mountains, as they look stationary, and an ordinary onlooker thinks that
they will remain fixed forever and will never move from their place, but
on the Doomsday they will be floating like clouds. This interpretation is
adopted by Maulana Ashraf 'Ali Thanawi (and on that basis the verse is
translated above as "You see")
Some scholars have pointed out that different conditions are described
in the Qur'an about mountains on the Doomsday. The first condition is
that of Jum Indkak and earthquake, which will envelop all the
mountains of the world ◌ًإِذَا دُكَّتِ الْأَرْضُ دَكا (When the earth is ground to
powder-89:21) or إذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with a mighty
shaking - 99:1). The second condition is that their big rocks will become
like carded wool ◌ِوَتَكُونُ الْجِبَالُ كَالُعِهُنِ الْمَنْفُوش (And the mountains shall be like
plucked wool-tufts - 101:5). This will happen at the time when the sky will
become like molten copper. Mountain rocks will go up like carded wool,
يَوْمَ تَكُونُ السَّمَاءُ and the skies will come down and meet them in the middle
Upon the day when heaven shall be as molten) كَالْمُهُلٍ وَتَكُوُنُ الْجِبَالُ كَالْعِهُنِ
copper and the mountains shall be as plucked wool-tufts - 70:8-9). In the
third condition the carded wool will no more remain a homogeneous body
وَبُسَّتِ الْجِبَالُ بَسَّا فَكَانَتُ هَبَاءٌ مُّنبها like rocks, but will turn into very fine particles

621
Surah An-Naml : 27 : 83 - 90
(and the mountains crumbled and become a dust scattered - 56:5-6). In the
fourth condition, the fine particles of mountain rocks will get dispersed jff
- (So, you say, "My Lord will blow them up totally (as dust) يَنْسِفُهَا رَبِّىْ نَسُفًا
20:105). In the fifth condition, the fine particles of mountain rocks, which
will engulf the land like cloud of dust will be driven up by the winds. This
cloud of dust will cover up the whole world, and will appear stationary,
تَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً although there will be swift movement in it like clouds
And you see the mountains (at present) taking them as) وَهِىَ تَمُرُّ مَرَّ السَّحَابِ
fixed, while they will fly like the flight of clouds - 27:88). Some of these
conditions will take place at the first blowing of the Sur, and some after
the second blowing, when the world will be made absolutely flat plain.
There will be no caves or mountains left in the world, nor will there be
-20:105) فَقُلُ يَنْسِفُهَا رَبِّىُ نَسُفًا فَيَذَرُهَا قَاعًا صَفْصَفًا لََّتَرِى فِيْهَا عِوَجًا وَّلَا أَمْنًا any building or tree
107). (Qurțubi, Rūp ul-Maani)
صُنْعَ اللّهِالَّذِىِ آَتْقَنَ كُلَّ شَىْءٍ
An act of Allah who has perfected every thing. - 27:88
Sun' means skillful act, and 'itqan' means to make perfect and firm.
Apparently this sentence is related to all the preceding subjects wherein
Allah Ta'ala's omnipotence and marvelous creations are described, where
the alteration of day and night is mentioned, and the blowing of Sur and
resulting conditions of the Doomsday are related. It is to emphasize that
all these situations should not amaze and astonish any one, because their
Creator is not a man or an angel having limited knowledge and power,
but the Lord of all the worlds. But if this sentence is read as referring only
to the adjacent preceding sentence ◌ًتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَة (And you see the
mountains (at present) taking them as fixed - 27:88) then it would mean
that the phenomenon about the mountains, that they look stationary,
whereas in reality they are moving, is not something astonishing, because
all these happenings are not beyond the power of Allah Ta'ala, who is All-
Powerful.
مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ، خَيْرٌ مِّنُهَا
"Whoever will come with the good deed will have (a reward)
better than that" - 27:89
This description relates to the situation that will take place after the

622
Surah An-Naml : 27 : 91 - 93
Doomsday and the account taking. Here the word hasanah is purported
for the kalimah of لا اله إلاّ الله محمد رسول اللّه (as explained by Ibrahim) or it is
an expression of sincerity (as interpreted by Qatadah). Some have
interpreted this to include complete submission. The sense is that every
good deed will be recompensed by a reward better than the deed; but it
should be remembered that a person's righteous acts could be considered
as righteous only when he fulfills its first condition of having faith in
Allah Ta'ala. Then he would get an award better than commensurable to
his good deeds. It means that he would be graced with eternal bounties of
the Paradise, and would escape from all troubles and torments for good.
Some have interpreted that the word "better" means here that the reward
of one good deed would be awarded from ten times to seven hundred
times more. (Mazhari)
وَهُمْ مِنْ فَزَعِ يَّوْمَئِذٍ امِنُوْنَ
and such people will be immune on that day from any panic -
27:89.
Word Faza' is purported here for any big calamity or perplexity. Thus
the meaning of the sentence is that, while living in this world, every pious
person is scared of his fate in the Hereafter, and as a matter of fact, he
.(70:28) إِنَّ عَذَابَ رَبِّهِمُ غَيْرُ مَأْمُون should be scared in the light of Qur'anic verse
The torment of Allah is not something to be forgotten and set aside. It is
for this reason that even the prophets, the companions, and saints were
always frightened and daunted. But after the account taking on
Doomsday those who would bring the hasanah (the good deed
contemplated in this verse) with them would be free from all fear and
grief, and will live forever in complete tranquility. (Only Allah knows
best)
Verses 91 - 93
إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ رَبَّ لهُذِهِ الْبَلْدَةِ الَّذِىُ حَرَّمَهَا وَلَهُ كُلُّ شَىْءٍ
وَّأُمِرْتُ أَنْ أَكُوْنَ مِنَ الْمُسْلِمِيْنَ ﴿٢﴾ وَأَنْ آَتْلُوَا الْقُرْآنَ" فَمَنٍ
اهْتَدِى فَإِنَّمَا يَهْتَدِىُ لِنَفْسِهٌٍ وَمَنْ ضَلَّ فَقُلْ إِنَّمَآ أَنَا مِنَ الْمُنْذِرِيْنَ
﴿٩٢ ﴾ وَقُلِ الْحَمْدُ لِلْهِ سَيُرِيْكُمُ الْتِهِ فَتَعْرِفُوْنَهَا * وَمَا رَبُّكَ بِغَافِلٍ
عَمَّا تَعْمَلُونَ ﴿٩٣﴾