Indexed OCR Text

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Sūrah Az-Zumar : 39 : 29 - 35
these rights will be paid back will be what has mentioned in a narration
of Sayyidna Abu Hurairah 4ee that appears in the Sahip of al-Bukhari.
According to this, the Holy Prophet
said, 'a person who has a right of
someone due against him should either pay it off, or have it forgiven right
here in this world and become halal, that is, stand absolved of any
responsibility on that count. The reason is that there are not going to be
any currencies of dirhams and dinars (or any others found in the mortal
world) in the universe of the Hereafter. If the oppressor has some good
deeds in his account, then, these deeds will be taken from him to the
measure of the oppression he did, and will be given to the oppressed. And
in case he has no good deeds with him, bad deeds and sins of the
oppressed will be taken from him and put into the account of the
oppressor.
And there is a narration of Sayyidna Abu Hurairah
in Şahiņ
Muslim according to which the Holy Prophet § on a certain day asked
his noble Sahabah, "Do you know who a pauper is?" The Sahabah said,
'ya rasulallah, as for us, a pauper is one who has neither cash nor things
needed (to run one's life).' He said, "The real pauper in my Ummah is a
person who will come to the Day of Judgment with lots of good deeds,
prayers, fasts, zakah and things like that, but such would the record (of
his dealings with others) that he (in his mortal life) would have hurled
invectives on someone, leveled false accusation against someone,
devoured someone's property by unfair means, had someone killed,
beaten or harassed. All those so oppressed will take their plaint before
Allah, and the good deeds of the oppressor will be distributed over the
oppressed. After that, when no good deeds are left, and the claims of the
oppressed still remain to be settled, then, the sins of the oppressed will be
passed on to the oppressor, and he will be thrown into the Jahannam.
[Hence, this person despite having everything, ended up being a pauper
on the Day of Judgment - he is what a real pauper is!]
And Țabarani, citing a trustworthy authority, has reported from
Sayyidna Abu Ayyub al-Ansari see that the Holy Prophet % said, "The
first case presented in the court of Allah will be that of man and his wife
and, by God, the tongue will be silent there, instead, hands and feet of
the woman will bear witness as to blames she used to impute to her
husband. Similarly, the hands and feet of the man will bear witness as to

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Surah Az-Zumar : 39 : 36 - 41
how he used to cause pain to his wife. After that, servants will be brought
before their respective masters, and redress will be provided for their
complaints. After that, people from common markets with whom one had
one or the other dealing will be presented, and if one of them has been
subjected to some injustice, his right will be duly vacated.'
All deeds will be given against oppressions and infringement of
rights, but one's 'iman (faith) will not be given
After having reported all Hadith narrations cited above, it has been
said in Tafsir Mazhari that the thing mentioned about giving the deeds of
the oppressor in settlement of the rights of the oppressed means deeds
other than 'iman (faith). The reason is that all oppressions and injustices
are acts of sin. They are not kufr or disbelief. And the punishment of
sinful deeds will be limited as against 'iman (faith) which is a limitless
deed. Its reward too is limitless, that is, living in Jannah forever - even
though, it may happen after having gone through the punishment of sins
and staying in Jahannam for a certain period of time. The outcome is,
when the good deeds of the oppressor - with the exception of 'iman (faith)
- will finish once given to the oppressed to the last deed leaving nothing
behind but 'iman, then, this 'iman will not be taken away from him
forcibly. Instead, the rights of the oppressed will be paid back by putting
the sins of the oppressed in the account of the oppressor. As a result, this
person will, after he has undergone the punishment of his sins, will
finally enter the Jannah, and then this state of his will be everlasting.
The author of Tafsir Mazhari says that Imam al-Baihaqi has also said so.
In verse 32, it was said: ◌ِكَذَّبَ بِالصِّدُق (rejects the truth) while in verse 33,
it was said: ◌ِالَّذِىُ جَاءَ بِالصِّدُق (As for the one who has come with the truth): At
both these places, the word: J'ai (as-sida: the truth) means teachings
brought by the Holy Prophet , whether it be the Qur'an, or be other
teachings of ahadith in addition to the Qur'an. And the expression: 4 3is
(saddaga bihi: and believed it to be true - 39:33) includes all believers who
have testified to it.
Verses 36 - 41
اَلَيْسَ اللهُ بِكَافٍ عَبْدَهُ وَيُخَوِّفُونَكَ بِالَّذِيْنَ مِنْ دُوُنِهِ، وَمَنْ
يُضُلِلِ اللَّهُ فَمَالَهُ مِنْ هَادٍ ﴿٢﴾ وَمَنْ يَّهْدِ اللَّهُ فَمَالَهُ مِنْ مُضِلّءُ

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Surah Az-Zumar : 39 : 36 - 41
اَلَيْسَ اللهُ بِعَزِيْزٍ ذِى انْتِقَامٍ ﴿٣٧﴾ وَلَئِنُ سَأَلْتَهُمُ مَّنْ خَلَقَ السَّمُوْتِ
وَالْأَرْضَ لَيَقُوْلُنَّ اللّهُ ﴿ قُلْ أَفَرَءَيْتُمْ مَّ تَدْعُوْنَ مِنْ دُوْنِ اللّهِ إِنْ
آَرَادَنِىَ اللهُ بِضُرِّهَلُ هُنَّ كُشِفْتُ ضُرّةٍ أَوْ آَرَادَنِىٌ بِرَحْمَةٍ هَلْ هُنَّ
مُمْسِكُتُ رَحْمَتِهِ، قُلْ حَسْبِىَ اللهُ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُوْنَ
﴿٣٨) قُلُ يَقَومِ اعْمَلُوا عَلَى مَكَانَتِكُمْ إِنّى عَامِلٌ، فَسَوُفَ تَعْلَمُونَ
﴿٢٩﴾ مَنْ يَّأْتِيُهِ عَذَابٌ يُخْزِيْهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُّقِيُمٌ ﴿٤﴾ إِنَّا
أَنْزَلْنَا عَلَيْكَ الْكِتْبَ لِلنَّاسِ بِالْحَقِّ، فَمَنِ اهْتَدَى فَلِنَفْسِهِ وَمَنُ
ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَمَآ أَنْتَ عَلَيْهِمُ بِوَكِيْلٍ ﴿٤١﴾
Is Allah not sufficient for (the protection of) His slave?
And they are frightening you of those (false gods whom
they worship) other than Him. And whomsoever Allah
would let go astray, for him there is no one to guide. [36]
And whomsoever Allah gives guidance, for him there is
no one to misguide. Is it not that Allah is Mighty,
Powerful to avenge? [37] And if you ask them as to who
created the heavens and the earth, they will certainly
say, "Allah." Say, "Then, tell me about those whom you
invoke other than Allah, if Allah intends to cause some
harm to me, are they (able) to remove the harm caused
by Him? Or if He intends to bless me with mercy, are
they (able) to hold back His mercy (from me)?" Say,
"Allah is sufficient for me. In Him trust those who
(rightly) trust (in someone)." [38] Say, "O my people, do
at your place (what you are doing). I am to do (what I
have been ordered to do). Very soon, you will come to
know [39] as to who will be visited by a punishment
that will disgrace him, and upon whom a lasting
punishment will befall. [40] We have sent down to you
the Book for the people with the truth. So, whoever
follows the guidance, it is for his own good, and
whoever goes astray, he will go astray only to his
detriment - and you are not responsible for them. [41]
Commentary
In the first verse (36), it was said:"الَيُسَ اللّهُ بِكافٍ عَبْدَه (Is Allah not
sufficient for (the protection of) His slave?). This verse was revealed in the

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Surah Az-Zumar : 39 : 36 - 41
background of an event. The disbelievers had threatened the Holy
Prophet and his noble Sahabah by saying that, should they act
irreverently against their idols, they would never escape the curse of
these idols, something very lethal to face. In reply, they were told: Is
Allah not sufficient for His slave?
Therefore, some commentators have taken: ''s ('abdahu: His slave)
here to mean a particular slave of Allah, that is, the Holy Prophet .
Maulana Ashraf 'Ali Thanavi, a summary of whose Tafsir appears in the
original edition of Ma'ariful-Qur'an, has also opted for this very Tafsir.
Then there are other commentators who have taken 'abd or slave in its
general sense. Another qira'ah (rendition) of this verse as: bus ('ibadihl:
His slaves) supports this position. And as for the subject itself, it is, after
all, general in the sense that Allah Ta'ala is sufficient for everyone among
His slaves.
A lesson, and a good counsel
In verse 36, it was said: ◌ِوَيُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِه (And they are frightening
you of those [false gods whom they worship] other than Him.), that is,
'the disbelievers frighten you with the displeasure of their false objects of
worship'. Readers of this verse generally tend to pass by it thinking that it
is talking about a particular event that relates to the threats of
disbelievers and to the blessed person of the Holy Prophet , hence they
would not exert enough to find out the guidance that it has for us.
Although, it is an open fact that anyone who threatens a Muslim on the
ground that, should he not do such and such haram act or sin, his
superiors at whose mercy he is, will be displeased with him, and may even
hurt him is also included under this verse, even if the person giving a
threat is a Muslim, and the person he is being threatened of is also no one
else but a Muslim, virtually Muslims on both sides. And these are terrible
times for all. This happens all over the world, in most jobs they do. They
have to face a dilemma. Are they willing and ready to contravene the
Divine laws (they are bound with)? Or else, are they prepared to become
targets of the wrath and retribution of their superior officers? This verse
gives a guideline good enough for all of them: Is Allah Ta'ala not
sufficient to protect you? Here you are. You make a resolve that you will
abstain from committing sins exclusively for the sake of Allah. Then you
simply do not care about any officer, any authority asking you to act

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Surah Az-Zumar : 39 : 42 - 45
counter to Divine laws. If you do just that, the help and support of Allah
Ta'ala shall be with you. The worst that can happen is that you may lose
that job. So, what? Allah Ta'ala will make some other arrangement for
your sustenance. And for that matter, it is typical of a believer that he
himself keeps trying to find a suitable job elsewhere after which he is
placed in a position of leaving it immediately.
Verses 42 - 45
اللهُ يَتَوَفَّى الْأَنْفُسَ حِيْنَ مَوْتِهَا وَالَّتِىُ لَمُ تَمُتُ فِىُ مَنَامِهَا فَيُمُسِكُ
الَّتِىُ قَضَى عَلَيْهَا الْمَوْتَ وَيُرُسِلُ الْأُخْرِى إِلَّى اَجَلٍ مُّسَمَّىءُ إِنَّ فِىُ
ذلِكَ لَايْتٍ لِّقَوْمٍ يَتَفَّرُونَ ﴿٤٢﴾ آَمِ اتَّخَذُوْا مِنْ دُوْنِ اللَّهِ شُفَعَآءَ﴿ قُلْ
أَوَلَوْ كَانُوا لَا يَمْلِكُوْنَ شَيْئًا وَّلاَ يَعُقِلُونَ ﴿٤٣﴾ قُلُ لِّلْهِ الشَّفَاعَةُ
جَمِيْعًا، لَهُ مُلُكُ السَّمُوْتِ وَالْأَرْضِ ، ثُمَّ إِلَيْهِ تُرُجَعُونَ ﴿٤٤﴾ وَإِذَا ذُكِرَ
اللّهُ وَحْدَهُ اشْمَرَّتْ قُلُوبُ الَّذِيْنَ لاَيُؤْمِنُونَ بِالْآخِرَةِ وَإِذَا ذُكِرَ الَّذِيْنَ
مِنْ دُوْنِهَ إِذَاهُمْ يَسْتَبُشِرُونَ ﴿٤٥)
Allah fully takes away the souls (of the people) at the time
of their death, and (of) those who do not die, in their sleep.
Then He withholds those on whom He had decreed death,
and sends the others back upto an appointed term. Surely,
in this, there are signs for a people who ponder. [42] Is it
that they have adopted intercessors out of those (whom
they invoke) other than Allah? Say, "(Do you take them as
intercessors) even though they have no power at all, nor
do they understand?" [43] Say, "Intercession belongs
entirely to Allah. [44] And when Allah is mentioned alone,
the hearts of those who do not believe in the Hereafter are
filled with disgust, and when those (whom they worship)
other than Him are mentioned, they become happy
forthwith. [45]
Commentary
The time to sleep and the time to die: How is the soul exacted and
what is the difference between the two
In verse 42, it was said : اللهُ يَتَوَفَّى الْأَنْفُسَ حِيْنَ مَوْتِهَا وَالَّتِىُ لَمْ تَمُتُ فِى مَنَامِهَا (Allah

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Surah Az-Zumar : 39 : 42 - 45
fully takes away the souls [ of the people] at the time of their death, and
[of] those who do not die, in their sleep.). The word: $ (tawaffa) literally
means to receive, to take back, exact. In this verse, Allah Ta'ala has
stated very clearly and emphatically that the spirits or souls (arwah) of
living beings are under the free will and discretionary dispensation of
Allah Ta'ala at all times and under all conditions. He can seize, exact and
take them back at will. And there is at least one manifestation of this
absolutely autonomous dispensation that every living being sees and feels
everyday when, once asleep, the ruh (spirit, soul) of a person is, so to say,
taken away from the body, then, returned on rising from sleep, and
ultimately, one such time is bound to come when this ruh stands seized,
absolutely and conclusively, following which, this will never be returned.
According to Tafsir Mazhari, the sense of 'taking the ruh away' is to
sever its connection with the human body. There are occasions when it is
totally severed, both outwardly and inwardly. This is what death is. Then,
there are occasions when it is severed only outwardly while it remains
active inwardly, the effect of which is that it is only the sense and
volitional movement - being obvious signs of life - that are severed,
however, the connection of ruh with the body remains active inwardly.
Under this arrangement, one breathes and stays alive, however, the form
it takes is that the human spirit (ruh) is made to turn its attention to a
(panoramic) study of the universe of images ('Alam-ul-mithal), and
whereby it is made to pass into a state of forgetfulness and suspension
away from this universe, so that one can become fully at rest. And then,
at times, even this inward connection is severed because of which the life
of the body goes extinct, totally.
In the verse cited above, the word: $ (yatawaffa) in the sense of
'takes in full' (qabd) is used by way of 'umum-ul- majaz which covers
both meanings. This difference of ruh (spirit, soul) being taken away both
in death and sleep delineated earlier also finds support in a saying of
Sayyidna 'Ali Age. He said that, at the time of sleep, the ruh of a person
goes away from his body, but a beam or ray of ruh stays behind in the
body due to which one remains alive - and it is through this 'beamed'
connection that one sees a dream. Then this dream, in the event that it
has been seen in the state the attention of the ruh was raptly turned
towards the universe of images, is a true dream. But, if it was seen in a

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Surah Az-Zumar : 39 : 46 - 52
state when the ruh was returning back to the body, then, it becomes
polluted with Satanic inputs, and that dream no more remains a true
dream. And he also said that the ruh that comes out of the body of a
person during the state of sleep returns to the body when one wakes up
within a time that is much less than an eye would take to wink.
Verses 46 - 52
قُلِ اللَّهُمَّ فَاطِرَ السَّمُوْتِ وَالْأَرْضِ عِلِمَ الْغَيْبِ وَ الشَّهَادَةِ أَنْتَ تَحْكُمُ
بَيْنَ عِبَادِكَ فِىُ مَاكَانُوا فِيْهِ يَخْتَلِفُونَ ﴿٤٦﴾ وَلَوْ أَنَّ لِلَّذِيْنَ ظَلَمُوْا مَا
فِى الْأَرْضِ جَمِيعًا وَ مِثْلَةُ مَعَةً لَاقْتَدَوْا بِهِ مِنْ سُوْءِ الْعَذَابِ يَوْمَ الْقِيْمَةِءُ
وَبَدَا لَهُمْ مِّنَ اللَّهِ مَالَمْ يَكُوْنُوا يَحْتَسِبُونَ ﴿٤٧﴾ وَبَدَا لَهُمُ سَيِّئَاتُ
مَاكَسَبُوا وَحَاقَ بِهِمُ مَّا كَانُوا بِهِ يَسْتَهُزِءُونَ ﴿٤٨﴾ فَإِذَا مَسَّ الْإِنْسَانَ
ضُرِّ دَعَانَا، ثُمَّ إِذَا خَوَّلْنْهُ نِعْمَةً مِّنَّ ا قَالَ إِنَّمَا أُوْتِيْتُهُ عَلَى عِلْمٍ * بَلْ هِىَ
فِتْنَةٌ وَّلْكِنَّ أَكْثَرَهُمْ لاَيَعْلَمُونَ ﴿٤٩﴾ قَدْ قَالَهَا الَّذِيْنَ مِنْ قَبْلِهِمْ فَمَا
أَغْنَى عَنْهُمُ مَّا كَانُوا يَكُسِبُونَ ﴿ .. ﴾ فَصَابَهُمُ سَيِّئَاتُ مَاكَسَبُوا
وَالَّذِيْنَ ظَلَمُوْا مِنْ هَؤُلَاءِ سَيُصِيْبُهُمُ سَيِّبَاتُ مَا كَسَبُوا ◌ٌ وَمَاهُمْ
بِمُعْجِزِيُنَ ﴿٥١) أَوَلَمُ يَعْلَمُوْآ أَنَّ اللهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَّشَآءُ وَيَقْدِرُءُ
إِنَّ فِىُ ذلِكَ لَايْتٍ لِّقَوْمٍ يُّؤْ مِنُونَ ﴿٢°﴾
Say, "O Allah, the Creator of the heavens and the earth,
the Knower of the unseen and the seen, you will judge
between Your servants in that about which they used to
differ. [46] And were the wrongdoers to own all that is on
earth, and even twice as much, they would surely seek to
ransom themselves with it against the evil punishment on
the Day of Judgment. And there will appear to them from
Allah what they have never imagined. [47] And unveiled to
them will be the evils of what they used to earn; and
encircled they will be by what they used to ridicule. [48]
And when man is visited by a trouble, he prays to Us, but
when, after that, We favor him with some blessing from

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Us, he says, "This is given to me because of (my)
knowledge." No, but this is a trial, yet most of them do not
know. [49] The same was said by those before them, but
what they used to earn was of no avail to them, [50] and
they were overtaken by the evils of what they had earned;
and the wrongdoers from these (infidels too) will be
overtaken by the evils of what they have earned- and they
are not (able) to escape. [51] Do they not know that it is
Allah who extends provision for whomsoever He wills, and
straitens (it for whomsoever He wills). Surely in that,
there are signs for a people who believe. [52]
In verse 46, it was said: ◌ِقُلِ اللَّهُمَّ فَاطِرَ السَّمُوتِ وَالْأَرْض (Say, "O Allah, Creator
of the heavens and the earth ... ). According to a narration of Sayyidna
'Abd-ur-Rahman Ibn 'Awf 4gb appearing in Şahin Muslim, he says, "I
asked Sayyidah 'A'ishah Que dl , as to what it was from which the Holy
Prophet
began his nightly prayer (tahajjud)? She said, 'When he rose
for the salah of tahajjud, he used to recite this prayer:
اَللَّهُمَّ رَبَّ حِبْرِيُلَ وَمِيْكَآئِيلَ وَإِسْرَافِيْلَ، فَاطِرَ السَّمُوْتِ وَالْأَرُضِ عِلِمَ الْغَيْبِ
وَالشَّهَادَةِ أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيُمَا كَانُوا فِيْهِ يَخْتَلِفُوْنَ، إِهُدِنِىُ لِمَا اخْتُلِفَ فِيْهِ
مِنَ الْحَقِّ بِإِذْنِكَ إِنَّكَ تَهْدِىُ مَنْ تَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ.
O Allah, Lord of Jabra'il and Mika'il and Israfil, Creator of the
heavens and the earth, Knower of the unseen and the seen, you
will judge between Your servants in that about which they used
to differ .. Guide me, with Your will, to the truth in which people
have disputes, for You are the One who guides whomsoever He
wills to the straight path.
A prayer that is answered
Sayyidna Said Ibn Jubayr cee says that he knows a verse of the
noble Qur'an after reciting which the prayer one makes is answered.
Then he pointed out to this very verse that begins with the words: bu qui
O Allah, Creator of the heavens and the earth ... to the end) السَّمْوَتِ وَالْأَرْضِ
of verse 39:46) - (al-Qurțubi)
In verse 47, it was said : ◌َوَبَدَا لَهُمُ مِّنَ اللَّهِ مَالَمْ يَكُونُوا يَحْتَسِبُون (And there will
appear to them from Allah what they have never imagined.) The famous
tabii, Sufyan Thawri recited this verse and said, 'Ruined are those who
did good deeds only to pretend their piety before people. (He repeated this
sentence twice) This verse is about them. They did good deeds in their
mortal life to impress people, who took them to be good people. Even they

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Surah Az-Zumar : 39 : 53 - 61
themselves used to deceive themselves by thinking that these deeds will
become a source of salvation for them in the Hereafter. But, as these were
never performed with unalloyed sincerity ('ikhlas), they deserve no
reward in the sight of Allah. So, once they are in the life after death, the
punishment would come upon them suddenly against their expectation.'
(Qurțubī)
An important instruction concerning 'mushajarat'
(disagreements among Șahabah)
Someone asked Rabi' Ibn-ul-Khaitham about the shahadah
(martyrdom) of Sayyidna Husain de0. He sighed and recited the verse
,O Allah) قُلِ اللَّهُمَّ فَاطِرَ السَّمْوَتِ وَالْأَرْضِ عِلِمَ الْغَيْبِ وَالشَّهَادَةِ أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ : (46)
Creator of the heavens and the earth, Knower of the unseen and the
seen, You will judge between Your servants ... ) and said, 'whenever you
have a doubt in your heart about the mutual difference of the noble
Șahabah, do recite this verse.' Tafsir Ruh-ul-Ma'ani reports this
statement and then says: This teaches us the best etiquette in regard to
this issue, and is something one should always bear in mind.
Verses 53 - 61
قُلْ يِعِبَادِىَ الَّذِيْنَ آَسْرَفُوا عَلَى اَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَّحْمَةِ اللّهُ
إِنَّ اللّهَ يَغْفِرُ الذُّنُوبَ جَمِيْعًا ﴾ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ ﴿٥٣﴾ وَأَنِيْبُوا
إِلَى رَبِّكُمُ وَأَسْلِمُوْا لَهْ مِنْ قَبْلِ أَنْ يَّاتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنْصَرُ وُنَ
﴿٥٤﴾ وَاتَّبِعُوْآَ اَحْسَنَ مَآ أُنْزِلَ إِلَيْكُمُ مِنْ رَّبِّكُمُ مِّنُ قَبْلِ أَنْ يَأْتِيَكُمُ
الْعَذَابُ بَغْتَةً وَّأَنْتُمْ لَا تَشْعُرُونَ ﴿٥٥) أَنْ تَقُوْلَ نَفْسٌ يُحَسُرَتِى عَلى
مَا فَرَّطْتُّ فِى جَنُبِ اللهِ وَإِنْ كُنْتُ لَمِنَ السُّخِرِيْنَ ﴿٦°﴾ أَوْ تَقُوْلَ
لَوْ أَنَّ اللهَ هَدينِىٌ لَكُنُثُ مِنَ الْمُتَّقِينَ ﴿٥٧﴾ أَوْ تَقُوْلَ حِيْنَ تَرَى
الْعَذَابَ لَوْ أَنَّ لِىُ كَرَّةً فَآَكُوْنَ مِنَ الْمُحْسِنِينَ ﴿٥٨) بَلى
قَدْجَآءَتُكَ ايَتِىُ فَكَذَّبُتَ بِهَاوَاسْتَكْبَرْتَ وَ كُنْتَ مِنَ الْكُفِرِيْنَ
﴿٥٩﴾ وَيَوْمَ الْقِيْمَةِ تَرَى الَّذِيْنَ كَذَّبُوا عَلَى اللّهِ وُجُوُهُهُمْ مُسْوَدَّةٌ

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اَلَيْسَ فِىُ جَهَنَّمَ مَتُوَّى لِلْمُتَكَبِرِينَ ﴿٦﴾ وَيُنَجِّى اللهُ الَّذِيْنَ اتَّقَوُا
بِمَغَازَتِهِمْ لاَيَمَسُّهُمُ السُّوْءُ وَلاَهُمْ يَحْزَنُونَ ﴿٦١﴾
Say (on My behalf), "O servants of Mine who have acted
recklessly against their own selves, do not despair of
Allah's mercy. Surely, Allah will forgive all sins. Surely,
He is the One who is the Most-Forgiving, the
Very-Merciful. [53] Turn passionately towards your
Lord, and submit to Him before the punishment comes
to you, after which you will not be helped. [54] And
follow the best of what has been sent down to you from
your Lord before the punishment comes to you
suddenly when you do not even expect, [55] lest someone
should say, "Pity on me, because I fell short in respect
of (observing the rights of) Allah and in fact, I was one
of those who mocked", [56] or, (lest) someone should say,
"If Allah were to show me the way, I would have surely
been among those who fear Allah", [57] or, (lest)
someone should say when he sees the punishment, "O
that I had a chance to return, so that I may become one
of those who are good in deeds." [58] Why not? My verses
had reached you, but you called them untrue, and
waxed proud, and became of those who disbelieved. [59]
And on the Day of Judgment, you will see those who
had forged lies against Allah (in a state) that their faces
are turned black. Is it not that in Jahannam there is an
abode for the arrogant? [60] And Allah will save the
God-fearing (from Jahannam), with utmost success
granted to them, so as no evil will touch them, nor will
they grieve. [61]
Commentary
Verse 53 opens with the words: قُلُ نِعِبَادِىّ الَّذينَ أَسُرَفُوا (O servants of Mine
who have acted recklessly against their own selves, do not despair of
Allah's mercy. Surely, Allah will forgive all sins.). Taba'i, Said Ibn
Jubayr reports from Sayyidna Ibn 'Abbas cee that there were some people
who had killed a lot of people unjustly and had committed a lot of
shameful acts. They came to the Holy Prophet ag and submitted before
him, 'The religion you invite us to is, no doubt, very good, but we have a
problem. We think about all those major sins we have already committed.
Now if we were to become Muslims, do you hope that our repentance will
be accepted?' Thereupon, Allah Ta'ala revealed this verse to the Holy

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Prophet
- reported by al-Bukhari in that sense (al-Qurțubi).
Therefore, the outcome of the subject taken up in the verse comes to
be that, well before death arrives, the repentance made from sins, no
matter how serious, even from kufr (disbelief) and shirk (ascribing of
partners to Allah), gets to be accepted. And by virtue of a genuine taubah
(repentance), all sins will be forgiven, therefore, no one should lose hope
in the mercy of Allah.
Sayyidna 'Abdullah Ibn 'Umar 4
e said that, out of all verses of the
Qur'an, this verse brings the strongest message of hope for sinners. But,
إِنَّ رَبَّكَ لَذُوْ :said that the strongest such verse is ض Sayyidna Ibn 'Abbas
And surely, your Lord is the lord of forgiveness for the) مَغْفِرَةٍ لِلنَّاسِ عَلَى ظُلُمِهِمْ
people against their wrongdoings - Ar-Ra'd, 13:6)
In verse 55, it was said: ◌ْوَاتَّبِعُوا أَحْسَنَ مَا أُنْزِلَ إِلَيْكُم (and follow the best of
what has been sent down to you). The second phrase: ◌َاحُسَنَ مَا أُنزِل (the best
of what has been sent down) means the Qur'an, and the whole Qur'an is
but ahsan, the best - and the Qur'an can be called: احسن واكمل (best) also
in the sense that out of all scriptures - Torah, Injil, Zabur - revealed from
Allah Ta'ala, the Qur'an is the best and the most perfect. (Qurtubi)
The next three verses (56-58), beginning from: أَنْ تَقُوُلَ نَفُسٌ يُحَسُرَتى (Pity on
me, because I fell short in respect of Allah ... 39:56) and concluding on:3.
3.JI ( ... become one of those who are good in deed - 39:58), have
elaborated and emphasized the subject of the three verses earlier to it
(53-55), that no sinner of any description should despair of the mercy of
Allah, for should he repent, Allah will forgive all his past sins. But
through the use of the expression:ٌأَنْ تَقُوُلَ نَفُس (lest someone should say) at
the head of the three verses: 56, 57 and 58, it was reminded that the time
of taubah has a deadline - it has to be well before death. If someone were
to think of making his taubah after death on the Day of Judgment, or is
simply filled with remorse over what awful things he had done to himself,
then, that will bring him no benefit.
In this context, it has been mentioned that some disbelievers, on the
Day of Judgment, would express different wishes, regretting what they
had done. Someone will be filled with remorse as to why did he have to
fall short in obeying the commands of Allah Ta'ala. Then, there will be
that odd person even at a place like that who would love to wriggle out of

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the impasse blaming his destiny for his misconduct by saying - 'Had Allah
Ta'ala given me the necessary guidance, I too would have been one of
those who feared Him, but since He gave me no guidance, there was
nothing I could do about it.' Still someone else would wish: 'Would that I
were to be sent back into the world to become an observing believer,
obeying the commandments of Allah at its best.' But, that will be a time
when no wish and no remorse of any kind will work.
These three different wishes could belong to different people, and it is
also possible that these three wishes could have come, one after the other,
from a single group of disbelievers, because, with the last saying which
mentions the wish to be sent back to this world, it has been said in the
verse that it will come to pass after they had seen the punishment. This
obviously suggests that the first two sayings belong to a time before they
saw the punishment, that is, it will be on the very first day of Qiyamah
that they will remember the shortcomings of their deeds and say:
Pity on me, because I fell short in respect of Allah) عَلى مَا فَرَّطُتُّ فِىُ جَنُبِ اللهِ
... 39:56). Later, as an excuse, they will say that they were helpless, and
had Allah guided them, they too would have become obedient and
fearing, but when He Himself gave them no guidance, they were hardly
at fault. After that, when they see the punishment, they would wish to be
sent back into the world. In these three verses, Allah Ta'ala has made it
very clear that the forgiveness and mercy of Allah is very extensive. But,
it can be won only when one repents before death. Therefore, Allah was
alerting them right there against the possibility that they start to show
remorse after death, and indulge in these redundant wishes in the
Hereafter.
In verse 59, it was said : بَلى قَدُ جَاءَ تُكَ ايَتِىُ فَكَذَّبَتَ بِهَا (Why not? My verses
had reached you, but you called them untrue, and waxed proud, and
became of those who disbelieved .... ). In this verse, what the disbelievers
said in: (If Allah were to show me the way, I would have surely been
among those who fear Allah",- 39:57) has been answered. The outcome of
this verse is that Allah had already given the necessary guidance, fully
and conclusively. He had sent His books, verses and signs. Therefore,
their claim that Allah gave them no guidance was absurd. Of course, once
He had given the guidance, Allah never forced anyone to be good and
obedient. In fact, every servant of His was given the choice to take to

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either the way of the truth or the way of the false. This was a test for the
maker of the choice. On this depended his or her success or failure.
Whoever took to the way of error by one's own free will, choice and
volition, he or she is, himself or herself, responsible for it.
Verses 62 - 67
اَللَّهُ خَالِقُ كُلّ شَىْءٍ وَّهُوَ عَلى كُلِّ شَىْءٍ وَ كِيْلٌ ﴿٦٢﴾ لَهْ مَقَالِيُدُ
السَّمْوَاتِ وَالْأَرْضِ ، وَالَّذِيْنَ كَفَرُوا بِانْتِ اللَّهِ أُولَئِكَ هُمُ
الْخُسِرُونَ ﴿٢٣﴾ قُلُ أَفَغَيْرَ اللّهِ تَأْمُرُوْنِىْ أَعْبُدُ أَيُّهَا الْجِهِلُونَ ﴿٦٤﴾
وَلَقَدُ أُوْحِىَ إِلَيْكَ وَإِلَى الَّذِيْنَ مِنْ قَبْلِكَ لَئِنُ أَشْرَكُتَ لَيَحْبَطَنَّ
عَمَلُكَ وَلَتَكُوْنَنَّ مِنَ الْحُسِرِيْنَ ﴿٦٥﴾ بَلِ اللهَ فَاعْبُدْ وَكُنُ مِّنَ
الشُّكِرِيْنَ ﴿٦٦﴾ وَمَا قَدَرُوا اللُّهَ حَقَّ قَدْرِهِ تَّ وَ الْأَرُضُ جَمِيعًا قَبْضَتُهُ
يَوْمَ الْقِيْمَةِ وَالسَّمَوْتُ مَطُوِيُّتْ بِيَمِيْنِهِ ، سُبُخَنَهُ وَتَغْلَى عَمَّا
يُشْرِكُونَ ﴿٦٧﴾
Allah is Creator of everything, and He is the Guardian
over everything. [62] To Him belong the keys to the
heavens and the earth. As for those who have rejected
the verses of Allah, it is they who are the losers. [63]
Say, "Is it, then, someone other than Allah that you ask
me to worship, O ignorant people?" [64] And it has
already been revealed to you and to those before you
(that): If you associate (partners with Allah), your
deeds shall be rendered useless, and you shall be among
the losers. [65] On the contrary, it is Allah whom you
should worship; and be among the grateful. [66] And
they did not hold Allah in His true esteem. And the
whole earth will be in a single grip of His hand on the
Day of Doom, and the heavens (will be) rolled up on his
right hand. Pure is He, far too high from what they
ascribe to Him. [67]
Commentary
The word: مَقَالِيُد (magalid) in :ِلَهُ مَقَالِيُدُ السَّمْوَتِ وَالْأَرْض (To Him belong the
keys to the heavens and the earth .- 39:63) is the plural form of: .

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Sūrah Az-Zumar : 39 : 62 - 67
(miglad) or: iles (miglid) meaning a key. It has been said that this word
has really been Arabicized from the Persian language. In Persian, a key
is called us (kalid). When Arabicized, it became: JE (iqlid) with its
plural being: J'Ju (magalid) (Ruh-ul-Ma'ani). Having keys in one's hand
denotes ownership, possession and the ability to dispense at will.
Therefore, the sense of the verse is that the keys to whatever treasures lie
hidden in the heavens and the earth are in the hands of Allah and He
alone is the custodian and the dispenser in that it is He who gives
whenever He wills to whomever He wills and as much as He wills - and
would just not give to anyone He so wills.
And in some narrations of Hadith, the third kalimah, that is: al jku
Pure is Allah and) وَالْحَمُدُ لِلَّهِ وَلَّا إِلهَ إِلَّ اللَّهُ وَاللَّهُ أَكْبَرُ وَلَا حَوْلَ وَلاَ قُوَّةَ إِلاَّبِاللَّهِ الْعَلِيّ الْعَظِيم
Praised is Allah and there is no god worthy of worship but Allah and
Allah is Great and there is no strength and there is no power except from
Allah, the High, the Great) has been called:ِمَقَالِيُدُ السَّمُوتِ وَالْأَرْض (the keys to
the heavens and the earth' - 39:63). The outcome is: One who recites this
kalimah, mornings and evenings, is blessed by Allah Ta'ala from the
treasures of the heavens and the earth. Ibn-ul-Jawzi has declared these
narrations to be: ¿ y (mawdu': fabricated, forged;). But, other Hadith
experts have rated these as weak as (da'if) ahadith that can be relied
upon in the matter of the merits of good deeds. (Ruh-ul-Ma'ani)
وَالْأَرْضُ جَمِيعًا قَبُضَتُهُ يَوْمَ الْقِيْمَةِ وَالسَّمُوْتُ مَطُوِيُّتٌ :In the last verse (67), it was said
anaw (and the whole earth will be in a single grip of His hand on the Day
of Doom and the heavens, rolled up on His right hand). The earth being
in the hand-grip of Allah Ta'ala and the heavens being rolled up on His
right hand appears here, in the view of the early forbears of Islam, in its
real sense. But, the subject of the verse falls in the category of
al-mutashabihat (of hidden meaning) the reality of which is not known to
anyone except Allah Ta'ala. For people in general, even trying to find out
its reality is forbidden. Hence, the thing to do is no more but to believe
that whatever Allah Ta'ala means thereby is true and correct. And since
the apparent words of this verse seem to suggest grasp, grip or a hand
holding something ('qabdah', mutthi, handful) as well as the presence of a
right hand that are parts of a body while Allah Ta'ala is pure and free
from body and physicality. To this, towards the end of the verse, a hint
was released: Do not take these words on the analogy of your body limbs.

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Allah Ta'ala is free from these: ◌َسُبُخنَهُ وَتَعلى عَمَّا يُشْرِكُون (Pure is He, far too
high from what they ascribe to Him - 39:67).
Later day scholars, taking this verse to be metaphorical, explain it by
saying that having something grasped in hand and having something in
the right hand is an allusion to having something under full possession
and control - and it is this perfect possession and control that is meant
here. And Allah, He is pure and high - He knows best.
Verses 68 - 75
وَنُفِخَ فِى الصُّوْرِ فَصَعِقَ مَنُ فِى السَّمُوتِ وَمَنُ فِى الْأَرُضِ إِلَّ مَنُ
شَآءَ اللهُ ، ثُمَّ نُفِخَ فِيْهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ ﴿٦٨﴾ وَأَشْرَقَتِ
الأَرْضُ بِنُوْرِ رَبِّهَا وَوُضِعَ الْكِتْبُ وَجِأْىَءَ بِالنَّبِيْنَ وَالشُّهَدَآءِ
وَقُضِىَ بَيْنَهُمُ بِالْحَقِّ وَهُمْ لاَيُظْلَمُوْنَ ﴿٦٩﴾ وَوُفِيَتْ كُلُّ نَفْسٍ
مَّاعَمِلَتْ وَهُوَ اَعْلَمُ بِمَا يَفْعَلُونَ ﴿٤﴾ وَسِيْقَ الَّذِيْنَ كَفَرُوا إِلى
جَهَنَّمَ زُمَرًّا ، حَتَّى إِذَا جَاءُ وُهَا فُتِحَتُ أَبْوَابُهَا وَقَالَ لَهُمُ خَزَنَتُهَا
أَلَمُ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَتْلُوُنَ عَلَيْكُمُ اَيْتِ رَبِّكُمُ وَيُنْذِرُوْنَكُمْ لِقَآءَ
يَوُمِكُمُ هذَا﴿ قَالُوا بَلِى وَلكِنْ حَقَّتُ كَلِمَةُ الْعَذَابِ عَلَى الْكُفِرِيْنَ
﴿٧١﴾ قِيْلَ ادْخُلُوْا أَبْوَابَ جَهَنَّمَ خُلِدِيْنَ فِيْهَا، فَبِئْسَ مَثْوَى
الْمُتَكْبِّرِيْنَ ﴿٧٢﴾ وَسِيْقَ الَّذِينَ اتَّقَوُا رَبَّهُمُ إِلَى الْجَنَّةِ زُمَرًّا ، حَتّى
إِذَاجَاءُوُهَا وَفُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمُ خَزَنَتُهَا سَلْمٌ عَلَيْكُمُ طِبْتُمُ
فَادْخُلُوُهَا خُلِدِينَ ﴿٧٣﴾ وَقَالُوا الْحَمْدُ لِلّهِ الَّذِيُ صَدَقَنَا وَعُدَهُ"
وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَآءُ فَنِعُمَ اَجْرُ الْعُمِلِيْنَ
﴿٧٤﴾ وَتَرَى الْمَلَئِكَةَ حَافِّيْنَ مِنْ حَوُلِ الْعَرْشِ يُسَبِّحُونَ بِحَمْدٍ
رَبِّهِمُ وَقُضِىَ بَيْنَهُمْ بِالْحَقِّ وَقِيْلَ الْحَمْدُ لِلْهِ رَبِّ الْغَلَمِيْنَ ﴿١٥﴾
And Horn (sur) will be blown, and all those in the

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heavens and all those in the earth will faint, except the
one whom Allah wills (otherwise). Thereafter, it will be
blown once again, and suddenly they will stand up,
looking around. [68] And the earth will shine with the
light of its Lord, and the book (of everyone's deeds) will
be placed, and the prophets and the witnesses will be
brought, and matters will be decided between them
with truth, and they will not be wronged. [69] And
everyone will be paid in full for what he did - and He
knows best as to what they do. [70] And those who
disbelieved will be driven towards the Jahannam in
groups, until when they reach it, its gates will be
opened, and its keepers will say to them, "Did
messengers from among you not come to you reciting to
you the verses of your Lord, and warning you about the
meeting of this day of yours?" They will say, "Yes (they
did), but the word of punishment had become certain
against those who disbelieved." [71] It will be said,
"Enter the gates of Jahannam to live in there forever.
So, how evil is the dwelling-place of the arrogant! [72]
And those who used to fear their Lord will be led
towards the Jannah in groups, until when they reach it,
while its gates will be (already) opened (for them), and
its keepers will say to them, "salamun-'alaikum (peace
be on you). How good are you. So, enter it to live here
forever." [73] And they will say, "alhamdulillah: Praise
belongs to Allah who made His promise come true for
us, and made us inherit the territory, so as we can
dwell anywhere we wish in Jannah. So, excellent is the
reward of those who did (good) deeds. [74] And you will
see the angels ringed around the Throne proclaiming
the purity of their Lord, along with His praise, and
matters will stand settled between them rightfully, and
it will be said: "alhamdulillahi-rabbil'alamin: Praise
belongs to Allah, the Lord of the worlds." [75]
Commentary
In verse 68, it was said : ◌ُفَصَعِقَ مَنُ فِى السَّمُوْتِ وَمَنُ فِى الْأَرُضِ إِلاَّ مَنُ شَآءَ اللَّه :"and
all those in the heavens and all those in the earth will faint, except the
one whom Allah wills." The word: 3 (sa'iga) literally means to swoon,
faint or fall unconscious, and the sense is that they all will become
unconscious first, then die, and those who had already died, their spirits
will become unconscious (as in Bayan ul-Qur'an under the commentary on Surah
An-Naml and in Ibn Kathir likewise).

580
Surah Az-Zumar : 39 : 68 - 75
The last part of the verse: ◌ُإِلاَّ مَن شَآءَ اللّه :"except those whom Allah wills
[otherwise]" needs to be explained. Included here, according to the
narrations of ad-durr-ul-manthur, there are four angels - Jibra'il, Mika'il,
Israfil and 'Izra'il (the angel of death) - and as in some narrations, the
angels bearing the Throne are also included therein. That they have been
so exempted means that the effect of the blowing of the sur will not cause
death to them. But, later on, they too will meet their death. And no one,
except the one and single Being of Allah subhanahu wa ta'ala, will
remain alive at that time. Ibn Kathir has also opted for this view, and has
said that, even out of all of them, the angel of death will be the last to die.
Another verse similar to this has appeared in Surah An-Naml also where
instead of the word: 3 (sa'iga: faint), the word used is: & (fazi'a:
frightened). Some details about it have been given there as well.
(Ma'ariful-Qur'an, Volume VI, please see under commentary on Surah An-Naml,
27:87).
In verse 69, it was said: ◌ِوَجِآىءَ بِالنَّبِيِّنَ وَالشُّهَدَآء (and the prophets and the
witnesses will be brought,) It means that, at the time of reckoning on the
plains of Resurrection, present there will be all prophets as well as all
other witnesses. The prophets themselves will also be among the witnesses
as said in the Qur'an: ◌ٍجِئْنَا مِنْ كُلّ أُمَّةٍ بِشَهِيْد (We shall bring a witness from
every community - An-Nisa', 4:41). And angels too will be among the
witnesses, as in the Qur'an: ◌ٌمَعَهَا سَآئِقٌ وَّشَهِيد (with each someone [meaning
an angel] to drive and someone [meaning an angel] to bear witness - Qaf,
50:21) where the identity of the driver and the witness has been clearly
established as being the angels (Tafsir Ad-Durr-ul-Manthur). And among the
witnesses, there will be the followers of the prophet of Islam as in the
Qur'an : ◌ِلِتَكُونُوا شُهَدَآءَ عَلَى النَّاس (and [so that] you become witnesses to [other]
people - Al-Hajj, 22:78). And, for that matter, even one's own body limbs
will appear as witnesses as said in the Qur'an: ◌ْتُكَلِّمُنَا أَيْدِيُهِمْ وَتَشْهَدُ أَرْجُلُهُم (their
hands will speak to Us and their feet will bear witness - Ya Sin, 36:65).
In verse 74, it was said : ◌ُنَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْكُ نَشَاء (we can dwell anywhere we
wish in Jannah). The sense is that, apart from their own special dwelling
places, the people of Jannah will be allowed to visit others there and take
pleasure trips around. Țabarani, Abu Nu'aym and Diya', have reported,
through a chain rated as 'hasan', from Sayyidah 'A'ishah Que ul so, that
someone came to the Holy Prophet 5 and said to him, 'ya rasulallah, I

581
Sūrah Az-Zumar : 39 : 68 - 75
love you so much that I keep thinking of you even when I go back home
and I remain uncomfortable and impatient until I return to you. But,
when I remember my death and remember your death, then, it occurs to
me that you will be in the higher stations of Jannah and even if I reach
there somehow, it is certain that I shall be on a level much below it. My
worry is: How am I going to see you?' The Holy Prophet & heard what he
said, but he remained silent until came the angel, Jibra'il with the
following verse:
وَمَنْ يُّطِعِ اللَّهَ وَالرَّسُوْلَ فَأُولَئِكَ مَعَ الَّذِيْنَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِّنَ النَّبِيّنَ وَالصِّدِّيْقِيْنَ
وَالشُّهَدَآءِ وَالصُّلِحِيْنَ وَحَسُنَ أُوْ لَئِكَ رَفِيقًا
And those who obey Allah and the Messenger are with those
whom Allah has blessed, namely, the prophets, the Şiddiqin, 1
the Shuhada',2 and the righteous - and what a good company
they are. - an-Nisa', 4:69.
In this verse, it was clearly stated that Muslims who obey Allah and
the Messenger would invariably be with the prophets and those others
mentioned therein. Then, from the verse under study we also come to
understand that they will be allowed to visit higher stations of Jannah.
May Allah Ta'ala, in His mercy, make us join up with them in Jannah.
Alhamdulillah
The Commentary on
Surah Az-Zumar
Ends here
1. Siddiq, lexically means 'very truthful'. In the Islamic terminology, it normally refers to those
Companions of a prophet who excel all others in their submission to Allah and His Messenger.
They enjoy the highest status of piety after the Prophets, like Sayyidna Abu Bakr cee. (back)
2. Shuhada (pl. of Shahid) means the persons who sacrificed their lives in the way of Allah. The word
has not been translated here by the word 'martyr' which sometimes is taken as an equivalent of
Shahid, because the word 'martyr' is also applied for the persons killed in ethnic or racial wars
while they may not be termed as 'Shuhada in the Islamic terminology

585
Surah Al-Mu'min : 40 : 1 - 9
Surah Al-Mu'min
(The Believer) or
Surah Ghafir
(The Forgiver)
Surah Al-Mu'min is Makki, and it has 85 verses and 9 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 9
الحَمَ ﴿٢﴾ تَنْزِيْلُ الْكِتْبِ مِنَ اللهِ الْعَزِيزِ الْعَلِيْمِ ﴿٢﴾ غَافِرِ الذَّنْبِ
وَقَابِلِ التَّوْبِ شَدِيْدِ الْعِقَابِ " ذِى الطَّوْلِ﴿ لَآ إِلهَ إِلَّ هُوَءُ إِلَيْهِ
الْمَصِيْرُ ﴿٣﴾ مَا يُجَادِلُ فِىُ أَيْتِ اللهِ إِلاَّ الَّذِيْنَ كَفَرُوا فَلَا يَغُرُرُكَ
تَقَلُّبُهُمُ فِى الْبِلاَدِ ﴿٤﴾ كَذَّبَتُ قَبْلَهُمُ قَوْمُ نُوحٍ وَ الْآَحْزَابُ مِنْ؟
بَعْدِهِمُ - وَهَمَّتُ كُلُّ أُمَّةٍ بِرَسُوْلِهِمْ لِيَأْخُذُوْهُ وَجَادَلُوْا بِالْبَاطِلِ
لِيُدْحِضُوْا بِهِ الْحَقَّ فَأَخَذْتُهُمْ فَكَيْفَ كَانَ عِقَابٍ ﴿٥﴾ وَكَذلِكَ
حَقَّتُ كَلِمَتُ رَبِّكَ عَلَى الَّذِيْنَ كَفَرُوا أَّهُمُ أَصُحِبُ النَّارِ ﴿٤﴾
الَّذِيْنَ يَحْمِلُونَ الْعَرُشَ وَمَنْ حَوْلَهُ يُسَبِّحُوُنَ بِحَمْدِ رَبِّهِمْ
وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُوُنَ لِلَّذِيْنَ امَنُوا رَبَّنَا وَسِعُتَ كُلِّ شَىْءٍ
رَّحْمَةً وَّعِلْمًا فَاغْفِرُ لِلَّذِيْنَ تَابُوا وَاتَّبَعُوا سَبِيْلَكَ وَقِهِمُ عَذَابَ

586
Surah Al-Mu'min : 40 : 1 - 9
الْجَحِيْمِ ﴿٧﴾ رَبَّنَا وَاَدْخِلُهُمُ جَنْتِ عَدْنٍ إِلَّتِىُ وَعَدْتَّهُمُ وَمَنْ صَلَحَ
مِنْ أَبَآءِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّتِهِمْ إِنَّكَ أَنْتَ الْعَزِيْزُ الْحَكِيْمُ ﴿1﴾
وَقِهِمُ السَّيّبَاتِ ﴿ وَمَنْ تَقِ السَّيّبَاتِ يَوْمَئِذٍ فَقَدُ رَحِمُتَهُ، وَذلِكَ هُو
98
الْفَوُزُ الْعَظِيُمُ
Ha Mim. [1] This is revelation of the Book from Allah,
the Mighty, the All-Knowing, [2] the One who forgives
sins and accepts repentance, the One who is severe in
punishment, the One who is the source of all power.
There is no god but He. To Him is the ultimate return
(of all). [3] No one quarrels about the verses of Allah,
except those who disbelieve. So, their (prosperous)
movements in the cities should not deceive you. [4]
Before these, the people of Nuh and the groups after
them had rejected (the messengers). And every group
intended to seize their messenger, and raised disputes
on the basis of falsehood, so that they might refute the
truth with it, hence I seized them. So, how was My
punishment? [5] And similarly, the word of your Lord
has become due against those who disbelieve, that they
are the people of the Fire. [6]
Those who are bearing the Throne and those who are
around it pronounce the purity of your Lord alongwith
His praise, and believe in Him, and pray for the
forgiveness of those who believe: "Our Lord, Your mercy
and knowledge comprehends everything, so forgive
those who repent and follow Your way, and save them
from the punishment of the Fire. [7] And, our Lord,
admit them to the eternal gardens of Jannah that You
have promised for them, and (admit) those as well who
did good from among their fathers and wives and
children. You, only You, are the Mighty, the Wise, [8]
and save them from evils (of punishment). And
whomsoever you save from evils that day, it is surely
because you bless him with mercy. And that is the great
achievement indeed. [9]
Commentary
Surah Al-Mu'min: Characteristics and Merits
From here (40) to Surah Al-Ahqaf (46) starts a series of seven Surahs
that begin with the isolated letters: > (Ha Mim). These are called: Jí