Indexed OCR Text

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Surah Al-Mu'min : 40 : 47 - 50
said, (the meaning of which is): "When one of you dies (and is in the
universe of barzakh, the post-death ~ pre-resurrection state) he is shown,
morning and evening, the place he is to reach after the reckoning of the
Day of Judgment. And this place is shown to him everyday, and he is told
that he has to reach there finally. If this person is from among the people
of Jannah, then, Jannah will be shown to him as his place. And if he is
from among the people of Jahannam, then, Jahannam will be shown to
him as his place."
Punishment in graves
This verse is a proof of punishment in graves. Uninterrupted reports
of ahadith and the consensus (ijma) of the Muslim Ummah confirm it.
This humble writer has put together all such material, along with
relevant verses from the Qur'an, in a regular treatise entitled: y_JI
„All Aş-sabr bi'adhabi-l-qabr. This treatise has been published in Arabic
as part of Ahkam-ul-Qur'an.
Verses 47 - 50
وَإِذْيَتَحَآَ ◌ّجُوْنَ فِى النَّارِ فَيَقُوُلُ الضُعَفَوْءُا لِلَّذِيْنَ اسْتَكْبَرُوْا إِنَّا كُنَّا
لَكُمُ تَبَعَّا فَهَلُ أَنْتُمُ مُّغُنُوْنَ عَنَّا نَصِيْبًا مِّنَ النَّارِ ﴿٤٧﴾ قَالَ الَّذِيْنَ
اسْتَكْبَرُوا إِنَّا كُلٌّ فِيْها إِنَّ اللَّهَ قَدْحَكَمَ بَيْنَ الْعِبَادِ ﴿٤٨﴾ وَقَالَ
الَّذِيْنَ فِى النَّارِ لِخَزَنَةِ جَهَنَّمَ ادْعُوا رَبَّكُمْ يُخَفِّفُ عَنَّا يَوْمًا مِّنَ
الْعَذَابِ ﴿٤٩﴾ قَالُوا أَوَلَمُ تَكُ تَأْتِيُّكُمُ رُسُلُكُمُ بِالْبَيّنْتِ ﴿ قَالُوا بَلَى طـ
قَالُوا فَادْعُواتَ وَمَا دُعَؤُا الْكُفِرِيْنَ إِلَّ فِىْ ضَلالٍ .
And (worth remembering is the time) when they (the
infidels) will argue with each other in the Fire. So, the
weak will say to those who were arrogant, "Surely, we
used to be your followers, would you, then, stand for us
in (suffering at least a) part of the (punishment of)
Fire?" [47] Those who were arrogant will say, "We all are
in it. Allah has already passed the judgment between
(His) servants. [48] And those in the Fire will say to the
keepers of Jahannam, "Pray to your Lord to lighten the
punishment for us some day." [49] They will say, "Had

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Surah Al-Mu'min : 40 : 51 - 60
your messengers not been coming to you with open
signs?" They will say, "Of course, (they had come)." They
(the keepers) will say, "Then, you pray" - and praying of
disbelievers ( in the Hereafter) is no more than straying
off the track. [50]
Verses 51 - 60
إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِيْنَ آمَنُوا فِى الْحَيْوةِ الدُّنْيَا وَيَوْمَ يَقُوُمُ الْأَشْهَادُ
﴿أَْ﴾ يَوْمَ لاَيَنْفَعُ الظُّلِمِيْنَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَهُ وَلَهُمُ سُوْءُ الدَّارِ
﴿٢﴾ وَلَقَدُ أَتَيْنَا مُؤْسَى الْهُدى وَأَوْرَثْنَا بَنِىٌ إِسْرَآءِيْلَ الْكِتْبَ
﴿٣ْ﴾ هُدَّى وَّذِكُرَى لُولِى الْأَلْبَابِ ﴿٤﴾ فَاصْبِرُ إِنَّ وَعُدَ اللهِ حَقَّ
وَّاسْتَغْفِرُ لِذَنْبِكَ وَسَبِّحُ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ ﴿٠٥) إِنَّ
الَّذِيْنَ يُجَادِلُونَ فِىٌّ ايْتِ اللّهِ بِغَيْرِ سُلْظنِ آَتْبِهُمُ " إِنْ فِىُ صُدُوُرِهِمْ
اِلاّكِبُرُ مَّاهُمُ بِبَالِغِيْهِ فَاسْتَعِذُ بِاللَّهِ ﴿ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيْرُ ﴿٥٦﴾
لَخَلُقُ السَّمُوْتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلكِنَّ أَكْثَرَ النَّاسِ
لاَ يَعْلَمُونَ ﴿٥٧﴾ وَمَا يَسْتَوِى الْأَعْمَى وَالْبَصِيْرُ ! وَالَّذِيْنَ امَنُوا
وَعَمِلُوا الصَّلِحْتِ وَلاَ الْمُسِىِّءُ ، قَلِيْلاً مَّا تَتَذَكَّرُونَ ﴿٥٨﴾ إِنَّ
السَّاعَةَ لَآتِيَةٌ لََّرَيْبَ فِيْهَا وَلكِنَّ أَكْثَرَ النَّاسِ لَايُؤْ مِنُونَ ﴿٥٤﴾ وَقَالَ
رَبُّكُمُ ادْعُوْنِىٌّ اسْتَجِبُ لَكُمُ ﴿ إِنَّ الَّذِيْنَ يَسْتَكُبِرُوْنَ عَنْ عِبَادَتِىُ
ع
سَيَدُ خُلُوُنَ جَهَنْمَ دَاخِرِينَ ﴿٦٠﴾
Surely, We do help Our messengers and those who
believe in the worldly life, as well as on the day in
which witnesses will stand (to give their testimony)-
[51] a day when the apology of the unjust will bring
them no benefit, and on them shall be the curse, and for
them will be the evil abode. [52] And We gave Guidance
to Musa, while We made the children of Isra'il inherit
the Book - [53] as a guide and advice for people of
understanding. [54] So, be patient - surely the promise

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of Allah is true - and seek forgiveness for your sins, and
proclaim the purity and praise of your Lord in the
afternoon and at dawn. [55] Surely, those who quarrel
in the matter of the verses of Allah without any
authority having reached them, there is nothing in
their hearts but pride of greatness that they are not
(able) to reach. So, seek refuge with Allah. Surely, He is
the All-Hearing, the All-Seeing. [56] Certainly, the
creation of the heavens and the earth is greater than
the creation of human beings, but most human beings
do not know. [57] And the blind one and the sighted one
are not equal, and those who believed and did good
deeds and the evil ones are not (equal) either. Little you
learn! [58] Certainly, the Hour is bound to come. There
is no doubt in it, but most of the people do not believe.
[59] And your Lord has said, "Call Me, I will respond to
you. Definitely those who show arrogance against
worshipping Me shall enter Jahannam, disgraced. [60]
Commentary
إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِيْنَ امَنُوا فِى :In the opening statement of verse 51, it was said
Surely, We do help Our messengers and those who believe in) الْحَيْوةِ الدُّنْيَا
the worldly life, 40:51). This verse carries the promise of Allah Ta'ala that
He would keep helping His messengers and believers, both in the present
world and in the Hereafter. It is obvious that this help is intended to be
against adversaries and enemies. That it so happened in the case of most
prophets pull mans, peace be on them all, is clear enough. But, there were
prophets (M.JIHJe, such as, Sayyidnā Yahya, Zakariyya and Shu'aib
LJI pole, who were either martyred by enemies or had to abandon their
home country and migrate to some other place - as was the case with
Sayyidna Ibrahim &&dl and the last of the prophets, Sayyidna
Muhammad al-Mustafa $5. There may be some doubt about that.
Ibn Kathir has, with reference to Ibn Jarir, answered this possible
انتصار :nusrah: help) means) نصرت ,doubt by saying that, in this verse
(intişar: victory) or subduing of the enemy in retaliation - whether it
happens at their hands while they are alive, or after their death. This
meaning applies to all prophets and believers without any exception.
عليهم السلام History bears witness as to how those who killed their prophets
were later on subjected to terrible punishments and the disgrace that
followed. Upon those who killed Sayyidna Yahya, Zakariyya and Shu'aib
LJI cole, their enemies were set who showed no mercy while disgracing

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Surah Al-Mu'min : 40 : 51 - 60
and killing them. As for Namrud (Nimrod), terrible was the punishment
that overtook him. And Allah Ta'ala set the power of Byzantine against
the enemies of Sayyidna 'Isa &all that defeated and disgraced them. And
to him Allah Ta'ala will give ascendancy over his enemies close to the last
day of al-Qiyamah. As for the enemies of the Holy Prophet %, Allah
Ta'ala had them stand subdued at the hands of Muslims themselves.
Their arrogant chiefs were killed. Some were taken prisoners. The rest
were rounded up at the time of the conquest of Makkah, but the Holy
Prophet g let them have their freedom. His message spread all over. The
faith prevailed. The state of Islam stood established on the entire Arabian
Peninsula within the lifetime of the Holy Prophet .
In the later part of verse 51, it was said: ◌ُيَوْمَ يَقُومُ الأَشْهَاد (as well as on the
day in which witnesses will stand [to give their testimony]. It means the
day of Qiyamah (Doomsday). Once they are there, Divine help for
prophets and believers will show itself specially.
In verse 56, it was said : ◌ِإِنْ فِىُ صُدُورِهِمْ إِلاَّ كِبُرٌ مَّاهُمُ بِبَالِغِيُه (there is nothing in
their hearts but pride of greatness that they are not [able] to reach). It
means that people who quarrel in the matter of the verses of Allah
without having any valid argument really look forward to rejecting this
faith simply because their hearts are filled with pride and arrogance.
They would like to stay ahead in the game and are so dim-witted that
they have taken for granted that they have this position of strength as a
result of their staunch adherence to their faith, and if they were to
surrender this stance by becoming Muslims, they will be left without any
power and territory of their own. The Qur'an said: it jobs (they are not
[able] to reach), that is, these people will never reach the goals of their
assumed pride, greatness and state power without embracing Islam.
However, had they embraced Islam, honor and greatness would have
followed in their footsteps. (Qurtubi)
The reality of du'a' (supplication) and its merits, levels and
conditions of acceptance
In the last verse cited in this unit, it was said:
وَقَالَ رَبُّكُمُ ادْعُوُنِىِّ أَسْتَجِبُ لَكُمُ ﴿ إِنَّ الَّذِيْنَ يَسْتَكْبِرُوْنَ عَنُ عِبَادَتِىُ سَيَدُخُلُونَ
جَهَنَّمَ دَاخِرِيْنَ
And your Lord has said, "Call Me, I will respond to you.

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Surah Al-Mu'min : 40 : 51 - 60
Definitely those who show arrogance against worshipping Me
shall enter Jahannam, disgraced. - 40:60.
Literally, du'a' means to call, and it is frequently used to call for
something needed. On occasions, the dhikr of Allah (acts devoted to His
remembrance) is also referred to as du'a'. This verse confers a special
honor on the large community of the followers of the Holy Prophet
when they were ordered to make du'a' with the assurance that it would
be answered. And whoever does not make a prayer has been warned of
punishment.
Qatadah reports from Ka'b Ahbar that earlier this used to be peculiar
to prophets, as they were the ones who were ordered by Allah Ta'ala that
they should make du a' and He would answer. Now, it is the distinction of
the followers of the Holy Prophet 5 (popularly identified as Ummah
Muhammadiyyah) that this order was universalized for his entire
Ummah. (Ibn Kathir)
Explaining this verse, Sayyidna Nu'man Ibn Bashir dee narrated a
Hadith that the Holy Prophet
said: إِنَّ الدُّعَاء هُو العِبَادة (Surely, prayer is
worship on its own) and then supported it by reciting this verse: 32J 3)
Definitely those who show arrogance against) يَسْتَكُبِرُوْنَ عَنْ عِبَادَتِىُ
worshipping Me shall enter Jahannam, disgraced.) (reported by Imam
Ahmad, Tirmidhi, Nasa'i, Abu Dawud and others - Ibn Kathir)
It appears in Tafsir Mazhari that, if looked at under the rules of
Arabic diction (confining of the predicate to the subject), the Hadith: 3!
,could mean: 'du'a' is the very name of "ibadah' or worship , الدُّعَاء هُو العِبَادة
that is, every du'a' is but 'ibadah. Then, by reversing the same rule
(confining the subject to the predicate), it could also mean that every act
of 'ibadah is itself nothing but a du'a'. Both probabilities exist here. And
at this place, the meaning is that du a' (prayer, supplication) and 'ibadah
(worship, devotion) are, though separate from each other in terms of the
literal sense, yet in terms of substantiation, they are unified, as every
du'a'is ibadah and every ibadah is du a'. The reason is that ibadah is
the name of the attitude of showing one's utter modesty and abasement
before someone, and it is all too obvious that showing one's utter
helplessness before someone and extending one's hand before him with
the beggar's bowl is a matter of great disgrace - which is the very sense of

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Surah Al-Mu'min : 40 : 51 - 60
'ibadah. Similarly, the outcome of every 'ibadah is also to ask Allah
Ta'ala for forgiveness and Jannah and that He blesses us with a perfect
state of well being in this world and in the world to come. Therefore, it
appears in a Hadith qudsi ( - a Hadith in which the Holy Prophet
conveys a saying from Allah that is not included in the Qur'an) that Allah
Ta'ala said: "One who is so engrossed in remembering Me that he does not
have even the time to ask for what he needs, I shall give him more than
those who ask (by fulfilling his needs without the asking)" (reported by
al-Jazri in An-Nihayah) and in a narration appearing in Tirmidhi and
من شغله القران عن ذكرى ومسئلتى اعطيته افضل ما أعطى السائلين :Muslim, the words are
("One who is so engrossed in the recitation of the Qur'an that he does not
have even the time to ask for what he needs, I shall give him even more
than what those who ask ever get"). This tells us that every ibadah
brings the same benefit as is the benefit of du'a'.
And in the Hadith of 'Arafat, it appears that the Holy Prophet & said,
"In 'Arafat, my du'a' and the du'a' of prophets before me is (the saying
of) :ٌلا إِلهَ إِلاَّ اللَّهُ وَحُدَهُ لَا شَرِيُكَ لَه؛ لَهُ الْمُلْكُ وَلَهُ الْحَمُدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِير (ta ilaha
il-lal-lahu wahdahu la sharika lahu lahul-mulku wa lahul-hamdu wa
huwa 'ala kulli shai'in qadir: There is no god but Allah who is one. No
one shares His godhead . To Him belongs the kingdom and to Him
belongs all praise, and He is powerful over everything) (reported by Ibn Abi
Shaibah - Mazharī).
Here, ale ('ibadah: worship) and it's (dhikrullah: the dhikr or
remembrance of Allah) has been called: 3 (du a': prayer, supplication).
In this verse under study, those who abandon du'a' in the sense of
'ibadah the warning of Jahannam given to them is in the eventuality of
being too proud, that is, a person who, in his pride, considers himself in no
need of making a du'a' and actually abandons it, then, this is a sign of
kufr (open infidelity), therefore, the warning of Jahannam became due
against him. Otherwise, making of du a's, prayers and supplications as
such is not fard (obligatory) or wajib (necessary). Leaving it off brings no
sin. However, by a consensus of 'ulama', doing so is mustahabb
(recommended) and is: Jabl (afdal: better, meritworthy) (Mazhari) and in
accordance with clarifications in ahadith, it is a source of many a barakah
(blessing)

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Surah Al-Mu'min : 40 : 51 - 60
Merits of du'a'
HADITH: The Holy Prophet " said, "There is nothing more
deserving of regard by Allah Ta'ala than du'a'" - Tirmidhi, Ibn Majah
and Hakim from Sayyidna Abu Hurairah dee
HADITH: The Holy Prophet " said, "du'a' is the essence of ibadah" -
Tirmidhi from Sayyidna Anas Ibn Malik dee.
HADITH: The Holy Prophet
"said, "Ask Allah Ta'ala of His grace
because Allah Ta'ala likes being asked, and it is a great act of ibadah
that one waits for ease while in hardship" - Tirmidhi from Sayyidna Ibn
Mas'ud 4
HADITH: The Holy Prophet
said, "Verily, one who does not pray
to Allah in his needs, He becomes angry with him" - Tirmidhi from
Sayyidna Abu Hurairah de, Ibn Hibban and Hakim.
In Tafsir Mazhari, after having reported all these narrations, it has
been said that the warning of Divine wrath on a person who does not
make a du 'a' is applicable only when this abstention from asking is based
on arrogance, and on taking oneself to be need free, as it stands proved
from the words of this verse: ◌َإِنَّ الَّذِينَ يَسْتَكْبِرُون (Definitely those who show
arrogance against worshipping Me shall enter Jahannam, disgraced.
40:60).
HADITH: The Holy Prophet
said, "Do not be weary of du'a', for
nobody dies of making du'a'" - Ibn Hibban and Hakim from Sayyidna
Anas Ibn Malik diese.
HADITH: The Holy Prophet
said, "du 'a' is a weapon of the
believer, a pillar of the faith, and the light of the heavens and the earth" -
Hakim in al-Mustadrak from Sayyidna Abu Hurairah
HADITH: The Holy Prophet
said, "If the gates of du'a' are opened
for someone (actually) the doors of mercy are opened for him, and no du'a'
made before Allah Ta'ala is appreciated more than that in which one asks
of 'afiyah (well-being) from Him" - Tirmidhi and Hakim from Sayyidna
Ibn 'Umar 4
The word: - ('afiyah) appearing in the Hadith mentioned
immediately earlier is a very comprehensive word (usually rendered in

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Surah Al-Mu'min : 40 : 51 - 60
English as 'well-being' meaning a state of being healthy and happy,
though somewhat outdated in contemporary usage). Apart from a good
life, it includes other things like security from unwelcome happenings,
trials and calamities as well as a satisfactory fulfillment of all needs in life.
Ruling:
Making du'a' for committing a sin or for severance of blood
relationships is haram (forbidden) - and, for that matter, such a du a'does
not get to be accepted with Allah either - as in a Hadith from Sayyidna
Abu Sa'id al-Khudri
se
Du'a' and the promise of acceptance
In this verse, it has been promised that the du'a' a servant makes is
accepted. But, on occasions, one also sees that a du'a' was made and it
was not accepted. The answer to this appears in a Hadith of Sayyidna
Abu Sati al-Khudri de where the Holy Prophet
has been reported to
have said, "Whatever a Muslim prays for before Allah, He would let him
have it - subject to the condition that the du'a' made was not for
something sinful or for the severance of relationships that Allah has
enjoined to be kept intact. As for the acceptance of du'a', it takes one of
the three forms given here: (1) That one gets exactly what one asked for.
(2) That in lieu of what one wanted to have, one was given a certain
return or reward of the Hereafter. (3) That one did not, though, get what
one wanted, but some hardship or calamity that was due to fall on one
stood removed. (Musnad Ahmad - Mazhari)
Conditions of the acceptance of du'a'
As for the present verse, it obviously seems to have no condition,
almost to the extent that even being a Muslim is not a condition of du'a'.
Allah Ta'ala accepts the du'a' of a kafir (disbeliever) as well in this world
to the extent that the du'a' of Iblis to be allowed to live until the last day
of Qiyamah was accepted. For du'a', there is no condition of time, nor is
there any condition that one must be with taharah (state of purity from
pollutants) or wudu (ablution). But, there are trustworthy ahadith that
identify a few things that preclude the chances of its acceptance. One
must abstain from these. It appears in a Hadith from Sayyidna Abu
Hurairah & that the Holy Prophet
said, " ... a man having been on a
long journey is all disheveled and dust-coated and he stretches his hands
upwards for du 'a' (saying): 'O my Lord! O my Lord!' while his food is

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Surah Al-Mu'min : 40 : 61 - 68
haram (unlawful), his drink: haram, his dress: haram, and he himself
was brought up on the haram - how then, could his du a' become worth
accepting?" (Reported by Muslim)
Similarly, if we were to say the words of du 'a' negligently, heedlessly,
without paying any attention, the Hadith says something about that too -
that such a du'a' is also not accepted. (Tirmidhi from Sayyidna Abu Hurairah
Verses 61 - 68
اللهُ الَّذِى جَعَلَ لَكُمُ الَّيْلَ لِتَسْكُنُوا فِيْهِ وَالنَّهَارَ مُبْصِرًا، إِنَّ اللّهَ
لَذُوْ فَضْلٍ عَلَى النَّاسِ وَلكِنَّ أَكْثَرَ النَّاسِ لاَيَشْكُرُوْنَ ﴿٦١﴾ ذلِكُمُ
اللَّهُ رَبُّكُمُ خَالِقُ كُلِّ شَىْءٍ* لَّا إِلهَ إِلَّ هُوَّ فَنَّى تُؤْفَكُونَ ﴿٦٢﴾
كَذلِكَ يُؤْفَكُ الَّذِيْنَ كَانُوا بِيْتِ اللهِ يَحْحَدُوْنَ ﴿٦٣﴾ اللّهُ الَّذِىُ
جَعَلَ لَكُمُ الْأَرْضَ قَرَارًا وَّالسَّمَآءَ بِنَآءَ وَّصَوَّرَكُمْ فَحُسَنَ صُوَرَكُمْ
وَرَزَقَكُمُ مِّنَ الطَّيْتِ﴿ ذلِكُمُ اللّهُ رَبُّكُمْ سِ قَبْرَكَ اللَّهُ رَبُّ الْغَلَمِيْنَ
﴿٦٤﴾ هُوَ الْحَىّ لَّا إِلهَ إِلاَّ هُوَ فَادْعُوُهُ مُخْلِصِيْنَ لَهُ الدِّيْنَ الْحَمُدُ
لِلْهِ رَبِّ الْغَلَمِيْنَ ﴿٦٥﴾ قُلْ إِنّى نُهِيْتُ أَنْ أَعْبُدَ الَّذِيْنَ تَدْعُوْنَ مِنْ
دُوْنِ اللّهِ لَمَّا جَآءَ فِىَ الْبَّئْتُ مِنْ رَّبِىُ، وَأُمِرْتُ أَنْ أُسْلِمَ لِرَبِّ
الْغَلَمِيْنَ ﴿٦٢﴾ هُوَالَّذِى خَلَقَكُمْ مِّنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ
عَلَقَةٍ ثُمَّ يُخْرِ جُكُمُ طِفْلاً ثُمَّ لِتَبْلُغُوْا أَشُدَّكُمْ ثُمَّ لِتَكُوْنُوا شُيُوُخَاتَ
وَمِنْكُمْ مَّنْ يُّتَوَقُِّى مِنْ قَبْلُ وَلِتَبْلُغُوَّا أَجَلاً مُّسَمَّى وَّلَعَلَّكُمُ تَعْقِلُونَ
﴿٦٧ ﴾ هُوَ الَّذِىُ يُحْىِ وَيُمِيْتُ فَإِذَا قَضَّى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ
فَيَكُونُ ﴿٦٨﴾
Allah is the One who made for you the night, so that
you may have rest in it, and the day to let you see.
Surely, Allah is most kind to the people, but most of the

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people do not offer gratitude. [61] This is Allah, your
Lord, the Creator of everything. There is no god but He.
Then, from where are you being reversed (by your
selfish desires)? [62] Similarly reversed were those who
used to deny Our verses. [63] Allah is the One who
made, for you the earth a place to live, and the sky a
roof; and shaped you, and made your shapes so good -
and provided you with a lot of good things. That is
Allah, your Lord. So, Glorious is Allah, the Lord of the
worlds. [64] He is Ever-living. There is no god but He. So
worship Him making your submission exclusive for
Him. All praise belongs to Allah, the Lord of all the
worlds. [65]
Say, "I have been ordered not to worship those whom
you invoke beside Allah when clear signs from my Lord
have (already) come to me, and I have been ordered that
I submit to the Lord of the worlds." [66] He is the One
who created you from dust, then from a drop of semen,
then from a clot. After that, He takes you out as an
infant. Then, (He makes you grow) so that you reach
your full maturity, and, thereafter, become old - and
some of you die earlier - and so that you reach the
appointed term, and so that you understand. [67] He is
the One who gives life and brings death, and when He
decides to do something, He only says to it: "Be" and it
comes to be. [68]
Commentary
In the verses cited above, after having presented a few manifestations
of Allah's blessings and His perfect power, an invitation to belief in the
Oneness of Allah has been extended.
In the first verse (61), it was said: جَعَلَ لَكُمُ الَُّلَ لِتَسُكُنُوا فِيْهِ وَالنَّهَارَ مُبْصِرًا (Allah
is the One who made for you the night, so that you may have rest in it,
and the day to let you see.). Just imagine how great a blessing it is that
all human beings, even animals, have been naturally tuned to a set time
for sleep, and that this time has been, in a manner of saying, virtually
switched off in perfect synchronization with the need to sleep. In fact, it
was made the part of everyone's psyche that this is the time, the time of
night, that would bring a sound sleep. Otherwise, had sleep been in one's
own control and had everyone been making one's own program to sleep at
different hours, as he or she does to set a timetable for business or
personal preferences, it would have left all sleepers deprived of the bliss of

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sleep, nor would it have been convenient for those awake to set their own
hours of work right. The reason is that human needs are inter-related.
Had sleeping hours been different, jobs of the awake connected with the
sleeping would have gone topsy-turvy, and the jobs of the sleeping
connected with the awake would have fared no better. Also, if only
human beings had a set time for sleep - with wild beasts and animals
sleeping at some other time - even then, the system of human
engagement with work would have gone haywire.
In verse 64, it was said: ◌ْوَصَوَّرَكُمْ فَاَحْسَنَ صُوَرَكُم (and shaped you, and
made your shapes so good -). Allah Ta'ala has blessed the human person
with the most distinct, superior and better-balanced form and shape out of
all animals. He was given reason. He was given such hands and feet that
he could get together materials to make things for his needs and comfort.
Then, his eating and drinking is different, rather far distinct from
common animals. They eat or graze or drink directly with their mouth. He
uses hands. Common animals eat singles. Some eat meat, others eat grass
or leaves, that too in singles. Contrary to that, man eats by combining
different things like meat, vegetables, spices, herbs and fruits. He eats by
making his food taste good. His culinary creativity knows no bounds
when he would take a single fruit from nature, and turn it into all sorts of
delicious eatables like pies, fruit cakes, jams, preserves and chutneys.
.(Blessed is Allah, the Best Creator) فتبارك الله أحسن الخالقين
Verses 69 - 78
الَمُ تَرَ إِلَى الَّذِيْنَ يُجَادِلُوْنَ فِىٌّ ايتِ اللّهِ أَنَّى يُصُرَفُونَ ﴿٢٩)
الَّذِيْنَ كَذَّبُوْا بِالْكِتْبِ وَبِمَآ أَرْسَلْنَا بِهِ رُسُلَنَا ◌َ فَسَوْفَ يَعْلَمُونَ
﴿١٠﴾ إِذِ الْأَغْلِلُ فِىُ اَعْنَاقِهِمُ وَالسَّلْسِلُ - يُسْحُبُونَ ﴿٧﴾ فِى
الْحَمِيْمِ ا ثُمَّ فِى النَّارِ يُسُجَرُوْنَ ﴿٢﴾﴾ ثُمَّ قِيْلَ لَهُمْ أَيْنَ مَا كُنْتُمُ
تُشْرِكُونَ ﴿٢﴾ مِنْ دُوْنِ اللَّهِ قَالُوا ضَلُوا عَنَّا بَلْ لَّمْ نَكُنُ نَّدْعُوُا
مِنْ قَبْلُ شَيْئًا كَذلِكَ يُضِلُّ اللّهُ الْكُفِرِيْنَ ﴿٧٤﴾ ذلِكُمْ بِمَا كُنْتُمْ
تَفْرَحُونَ فِى الأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنْتُمْ تَمْرَحُونَ ﴿١٥﴾ أُدُخُلُوْا

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أَبُوَابَ جَهَنَّمَ خُلِدِيْنَ فِيْهَا فَبِئْسَ مَثْوَى الْمُتَكَّبِرِينَ ﴿٧٦﴾ فَاصْبِرُ
إِنَّ وَعْدَ اللَّهِ حَقٍّ، فَإِمَّا نُرِيَنَّكَ بَعُضَ الَّذِىُ نَعِدُهُمُ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا
يُرْجَعُونَ ﴿٧٧﴾ وَلَقَدْ أَرْسَلْنَا رُسُلاً مِّنُ قَبْلِكَ مِنْهُمُ مَّنْ قَصَصُنَا
عَلَيْكَ وَمِنْهُمُ مَّنْ لَّمْ نَقُصُصُ عَلَيْكَ* وَمَا كَانَ لِرَسُوْلٍ أَنْ يَّأْتِىَ
بِيَةٍ إِلاَّ بِذْنِ اللّهِ، فَإِذَا جَآءَ آَمْرُ اللهِ قُضِىَ بِالْحَقِّ وَخَسِرَ هُنَالِكَ
الْمُبْطِلُونَ ﴿٧٨﴾
Have you not seen those who quarrel in the matter of
the verses of Allah? From where are they being turned
away (by their selfish desires?) [69] - those who rejected
the Book and what We sent with Our messengers. So,
they will soon come to know. [70] - when shackles will
be round their necks, and chains. They will be dragged
[71] into the hot water after which they will be thrown
in the Fire as a fuel. [72] Then, it will be said to them,
"Where are those whom you used to associate (in
worship) [73] beside Allah?" They will say, "They are lost
to us, rather, we used to invoke nothing at all. This is
how Allah makes disbelievers get lost. [74] (It will be
said to them,) "This is because you used to rejoice on the
earth wrongfully, and because you used to show
arrogance. [75] Enter the gates of Jahannam to live in it
forever. So, how evil is the abode of the arrogant. [76]
Therefore, be patient. Surely, the promise of Allah is
true. Then, whether We show you (in your life) a part of
the promise We are making to them, or make you die
(before they are punished), in any case they have to be
returned to Us. [77] And We had sent messengers before
you. Among them there are those whose history We
have narrated to you, and of them there are those
whose history We did not narrate to you. And it is not
up to a messenger that he could come up with a Sign
without the permission of Allah. So, when the
command of Allah will come, matters will stand decided
justly, and on that occasion all adherents of falsehood
will turn into losers. [78]
Commentary
In verses 71 and 72, it was said: ◌َيُسْحَبُونَ فِى الْحَمِيُمِ ثُمَّ فِى النَّارِ يُسُجَرُون (They

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Surah Al-Mu'min : 40 : 69 - 78
will be dragged [71] into the hot water after which they will be thrown in
the Fire as a fuel.). The word: (al-hamim) is boiling hot water. The
verse seems to suggest that the people of Jahannam will first be put into
the hamim, then, into the jahim, that is, the Jahannam. Again, it also
seems to suggest that the hamim is somewhere outside the Jahannam.
The verse: ◌ِثُمَّ إِنَّ مَرْجِعَهُمُ لَا إِلَى الْجَحِيم (Then, their return is but to the Fire -
As-Saffat, 37:68) also appears to be suggesting that the hamim is located
somewhere outside the Jahannam. The people of Jahannam will be
brought here to drink its water, and will then be returned to Jahannam.
Then there are some verses of the Qur'an that suggest that the hamim too
هذِهٍ جَهَثَّمُ الَّتِى يُكَذِّبُ بِهَا الْمُجْرِمُونَ يُطَوْفُونَ بَيْنَهَا :is within the jahim or Jahannam as in
ul man ", (This is the Jahannam (Hell) that the guilty people deny. They
will circle around between it and between hot, boiling water - Ar-Rahman,
55:43,44). Here too, it is explicitly said that the hamim is also within the
Jahannam.
A little deliberation shows that there is no contradiction between these
two things. There will be many strata or sections of Jahannam itself
serving as venues of many kinds of punishment. One of these could be
that of hamim which could as well be called as being outside the
Jahannam because of its separate and distinct location, and since this is
also a section of Jahannam itself, therefore, it could also be called the
Jahannam. Ibn Kathir has said that the people of Jahannam, shackled in
chains, will sometime be dragged into the hamim and at others, in
Jahannam.
In verse 74, it was said: قَالُوا ضَلُّوُ عَنَّا (They will say, "They are lost to
us, .... ), that is, once they reach Jahannam, the disbelievers will say that
all those idols and satans they used to worship have disappeared in the
sense that they do not see them around, though, they might as well be
lying somewhere in a corner of Jahannam, as their being in Jahannam
إِنَّكُمُ وَمَا تَعْبُدُونَ مِنْ :stands proved from other verses of the Qur'an, for instance
Surely, you and whatever you worship other than Allah) دُوُنَ اللَّهِ حَصَبُ جَهَنَّمَ
are the fuel for Jahannam - Al-Anbiya', 21:98)
بِمَا كُنْتُمْ تَفْرَحُونَ فِى الْأَرُضِ بِغَيْرِ الْحَقِّ وَبِمَا: 75 tafrahun) in verse) تَفْرَحُون :The word
33 (This is because you used to rejoice on the earth wrongfully,
and because you used to show arrogance.) has been derived from:
(farah) which means to be happy while the word: 55 (tamrahun) is

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from: " (marah) which means to exult unduly or to trample over the
rights of others by priding on one's wealth and power. Hence, this kind of
marah or undue exultation is absolutely blameworthy and haram
(unlawful). As for farah or mirth, it can be explained by saying that
seeking enjoyment out of sinfulness under the intoxication of wealth
coupled with the absence of any thought of there being a God is certainly
haram and impermissible. Meant in this verse is this kind of farah - as it
also appears in the story of Qarun (Korah) in the same sense: 3
-. Do not exult. Surely, Allah does not like the exultant") لَايُحِبُّ الْفَرِحِيْنَ
al-Qasas, 28:76). There is another degree of farah - that one takes good
things of life as blessings from Allah Ta'ala, and expresses his or her joy
on having these - this is permissible, in fact, is recommended
(mustahabb), and desirable. It is about such farah that the Qur'an has
said: فَبِذَلِكَ فَلْيَفْرَحُوا (with these they should rejoice - Yunus, 10:58). As for
marah, it is a cause of punishment absolutely, without any restriction.
Therefore, no qualifying words were added to it. But, in the case of farah,
the words: J (bi ghayril-haqq: wrongfully) are added. It was thus
pointed out that jubilating over the undue and the impermissible was
forbidden (haram) while being pleased with blessings that are rightful
and permissible as an expression of gratitude was an act of ibadah
(worship of Allah) and thawab (reward from Him).
In verse 77, it was said: ◌َفَاصْبِرُ إِنَّ وَعُدَ اللَّهِ حَقٌّ فَإِمَّا نُرِينَك (Therefore, be patient.
Surely, the promise of Allah is true. Then, whether We show you [in your
life] a part of the promise We are making to them, or make you die [before
they are punished], in any case they have to be returned to Us). From
this verse it appears that the Holy Prophet & was hopefully waiting for
the disbelievers to be punished. Therefore, it was to comfort him that he
was asked to be somewhat patient about it. The promise of Allah for them,
that they will be punished, will certainly be fulfilled - may be during his
lifetime, or after he has departed from the mortal world. Waiting for the
disbelievers to be punished apparently seems contrary to the dignity of
one who was sent with universal mercy. But, here the matter is different.
When the purpose of punishing criminals is to bring comfort to innocent
believers who were oppressed, then, the punishment of criminals is not
contrary to compassion and mercy. Nobody regards the punishment given
to a criminal against the dictate of mercy.

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Verses 79 - 85
اللهُ الَّذِىُ جَعَلَ لَكُمُ الْأَنْعَامَ لِتَرْكَبُوا مِنْهَا وَمِنْهَا تَأْكُلُونَ ﴿٧٩﴾
وَلَكُمْ فِيْهَا مَنَافِعُ وَلِتَبْلُغُوْا عَلَيْهَا حَاجَةً فِىُ صُدُوْرِكُمْ وَعَلَيْهَا
وَعَلَى الْفُلْكِ تُحْمَلُونَ ﴿٨ٌ﴾ وَيُرِيْكُمُ الْتِهِ مٍ فَأَّ ايْتِ اللّهِ
تُنْكِرُونَ ﴿٨١) أَفَلَمْ يَسِيْرُوا فِى الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ
الَّذِيْنَ مِنْ قَبْلِهِمُ ، كَانُوا أَكْثَرَ مِنْهُمُ وَأَشَدَّ قُوَّةً وَّ اثَارًا فِى الْأَرْضِ
فَمَآ أَغْنَى عَنْهُمُ مَّا كَانُوا يَكْسِبُونَ ﴿٨٢﴾ فَلَمَّا جَآءَ تُهُمُ رُسُلُهُمُ
بِالْبَيِّنْتِ فَرِحُوا بِمَا عِنْدَهُمْ مِّنَ الْعِلْمِ وَحَاقَ بِهِمُ مَّا كَانُوا بِهِ
يَسْتَهُزِءُونَ ﴿٨٣﴾ فَلَمَّا رَأَوْا بَأْسَنَا قَالُوْا امَنَّا بِاللهِ وَحُدَهُ وَكَفَرْنَا
بِمَا كُنَّا بِهِ مُشْرِكِيْنَ ﴿٨٤﴾ فَلَمْ يَكُ يَنْفَعُهُمُ إِيْمَانُهُمُ لَمَّا رَاوُ بَأْسَنَاءُ
سُنَّتَ اللهِ الَّتِىُ قَدْ خَلَتْ فِىُ عِبَادِهِ، وَخَسِرَ هُنَالِكَ الْكُفِرُوْنَ
ع
Allah is the One who made for you the cattle, so that
you may ride some of them, and of them you eat. [79]
and for you there are (other) benefits in them and so
that, (riding) on them, you meet any need you have in
your hearts; and on them and on boats you are carried.
[80] And He shows you His signs. Then, which of the
signs of Allah would you (still) deny? [81] Have they not
traveled through the earth and seen how was the fate of
those before them? Most of them were more in numbers
than these, and superior in vigor and vestiges left on
the earth. So then, whatever they used to earn did not
work for them at all. [82] And when their messengers
came to them with manifest signs, they exulted because
of whatever of knowledge they had, and they were
encircled by what they used to ridicule. [83] And when
they saw Our punishment, they said, "We have (now)
come to believe in Allah alone, and We have rejected
everything we used to ascribe (to Him) as partners." [84]
But, their profession of faith was not (competent) to
benefit them, once they had seen Our punishment - a

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customary practice of Allah that has been there all
along in the matter of His servants - and hence, the
disbelievers became the losers. [85]
Commentary
In verse 83, it was said: ◌ِفَرِحُوا بِمَا عِنْدَ هُمْ مِّنَ الْعِلْم (they exulted because of
whatever of knowledge they had,) that is, when the messengers of Allah
Ta'ala came to these deniers, who were utterly oblivious to their end, with
clear arguments in favor of tauhid (Oneness of Allah) and 'iman (faith),
they took their knowledge to be better and truer than the knowledge
brought by prophets, and started rejecting what they said. What was this
knowledge with which the disbelievers were exultant to the extent that
they would even reject the body of knowledge brought by prophets? It
could be some sort of 'compounded ignorance' Sy Je (aljahl-ul-murakkab
whereby an ignorant person, despite his sheer ignorance, believes himself
to be knowledgeable). This does not qualify to be 'knowledge' at all. Or,
this knowledge of theirs means awareness in the fields of trade, industry
and things like that. They really had expertise in these fields according to
their time. The noble Qur'an alludes to this knowledge of theirs in a verse
يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيْوةِ الدُّنْيَا وَهُمُ عَنِ الْآخِرَةِ : of Surah Ar-Rum in the following words
Sạc A (They know something superficial of the worldly life, but of the
Hereafter they are negligent .- Ar-Rum, 30:7) It means that these people do
know a good deal about the material life of the world, and also know how
to get most benefited by it, but are totally ignorant or heedless of the
Hereafter where they have to live for ever, either in bliss or in bane, and
both of which are also everlasting. In this verse, even if we were to take
this knowledge to be the worldly knowledge only, it would means 'since
these people deny the Day of Judgment and the Hereafter and do not
know, or want to know, its everlasting reward and punishment, therefore,
they do not see anything beyond their knowledge of the apparent and are
quite pleased with it, and as a result do not pay heed to areas of
knowledge brought by the noble prophets.' (Mazhari)
In verse 85, it was said: ◌ْفَلَمْ يَكُ يَنْفَعُهُمُ إِيمَانُهُم (But, their profession of faith
was not [competent] to benefit them, once they had seen Our
punishment), that is, it is after seeing the punishment that these people
are confessing to the true faith, but a declaration of faith at this late hour
is not acceptable and trustworthy with Allah. It appears in Hadith: A JA
Allah accepts the taubah [repentance] of the servant) توبة العبد مالم يغرغر

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before the agony and rattle of death overtakes him). (Ibn Kathir) Similarly,
once Divine punishment has come face to face, no repentance and no
declaration of faith made by anyone remains acceptable.
اللَّهُمَّ إِنّا نَسئلك العفووالعافية والتوبة قبل الموت واليسر والمعافاة عند الموت
والمغفرة والرَّحمة بعد الموت ببركة الٍ لحم وصلى الله تعالى على النّبى الكريم.
O Allah, we ask of You the obliteration of all sins, and
well-being, and repentance before death, and ease and pardon at
the time of death, and forgiveness and mercy after death with
the barakah of 'Al Ha Mim, and blessings of Allah on the noble
. صلى الله عليه وسلم prophet
Alhamdulillah
The Commentary on
Surah Al-Mu'min
[Ghafir]

627
Surah Hamim As-Sajdah : 41 : 1 - 8
Surah Hamim As-Sajdah
Surah Hamim As-Sajdah is Makki. It has 54 verses and 6 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 8
حَمَ ﴿٢﴾ تَنْزِيْلٌ مِّنَ الرَّحْمنِ الرَّحِيمِ ﴿٢﴾ كِتْبٌ فُصِّلَتُ ايْتُهُ، قُرْانًا
عَرَبِيًّا لِّقَوْمِ يَّعْلَمُونَ ﴿٣٠﴾ بَشِيْرًا وَّنَذِيْرًاٌ فَاَعْرَضَ أَكْثَرُهُمْ فَهُمُ
لاَ يَسْمَعُونَ ﴿٤﴾ وَ قَالُوا قُلُوُبُنَا فِىْ أَكِنَّةٍ مِّمَّا تَدُعُوْنَآ إِلَيْهِ وَفِىُ اذَانِنَا
وَقُرٌ وَّمِنُ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَاعُمَلُ إِنَّنَا عِمِلُونَ ﴿٥﴾ قُلْ إِنَّمَا أَنَا
بَشَرٌ مِّثْلُكُمْ يُؤْخَى إِلَىَّ أَنَّمَآ إِلهُكُمُ إِلَهٌ وَاحِدٌ فَاسْتَقِيْمُوْا إِلَيْهِ
وَاسْتَغْفِرُؤُهُ ، وَوَيْلٌ لِلْمُشْرِكِيْنَ ﴿٢﴾ الَّذِيْنَ لَايُؤْتُونَ الزَّكُوةَ وَهُمُ
بِالْآخِرَةِ هُمْ كَفِرُونَ ﴿٢﴾ إِنَّ الَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحْتِ لَهُمُ
اجْرٌ غَيْرُ مَمُنُونٍ ﴿٤﴾
Ha Mim [1] This is a revelation from the All-Merciful,
the Very-Merciful- [2] a book whose verses are
elaborated in the form of an Arabic Qur'an for a people
who understand[3], having good news and warning. Yet
most of them turned away, so they do not listen. [4] And
they say, " Our hearts are [wrapped] in covers against
that to which you invite us, and in our ears there is
deafness, and between you and us there is a barrier. So,
do (in your way). We too are doing (in our own way)".
[5] Say, " I am but a human being like you; it is revealed

628
Sūrah Hamim As-Sajdah : 41 : 1 - 8
to me that your god is only One God. So, become
straight towards Him, and seek forgiveness from Him,
and woe to the Mushriks (those who ascribe partners to
Allah) [6] who do not pay zakah; and of the life of the
Hereafter, they are deniers." [7] As for those who believe
and do righteous deeds, for them there is a reward that
will never be interrupted. [8]
Commentary
The seven Surahs that commence with "Ha Mim" are known as "Al
Hamim' or 'Hawamim'. Some more words are added as suffixes in their
names to differentiate between them, for example, the 'Ha Mim' of Surah
Mu'min is called "Ha Mim Al-Mu'in, and 'Ha Mim' of this Surah is called
'Ha Mim Sajdah' or 'Ha Mim Fussilat'. Both the names of this Surah are
well-known.
The first addressees of this Surah are Quraysh of 'Arabia among
whom Qur'an was revealed in their own language. They had witnessed
the marvel of the Qur'an, and they had also seen innumerable miracles of
the Holy Prophet . And yet they turned away from the Qur'an. What to
say of understanding, they did not even bear to listen to the Qur'an.
Eventually , in response to the affectionate advices of the Holy Prophet
kg, they declared that they neither understand what he says, nor do their
hearts accept it, nor are their ears prepared to listen to it, and that there
are double barriers between him and them, so he should carry on with his
business and leave them to their own.
This is the meaning of the first five verses of this Surah. In these
verses, Allah Almighty has specially addressed and advised Quraysh that
Qur'an has been revealed in Arabic language, so that you do not have
any difficulty in understanding the contents. At the same time three
qualities of the Holy Qur'an have been stated .. Firstly it is said, ') Zia
Here, the word 'fussilat' is a derivative of fasl which originally means
distinguishing the subjects by separating them. So Ela means stating
things very clearly by explaining in detail, either by separating them
subject - wise in different chapters, or by mentioning them at one place.
Different subjects like injunctions of Shari'ah, stories, beliefs, refutation of
the people of false beliefs, etc. have been stated separately in the verses of
the Holy Qur'an, and each subject has been explained by examples as
well. The second and third qualities of the Holy Qur'an have been stated

629
Sūrah Hamim As-Sajdah : 41 : 1 - 8
as that of communicating good news of everlasting happiness to the
believers and of warning the non-believers of perpetual scourges.
And after stating these qualities, it is said towards the end of the
verse-3, 54 5 (for a people who understand) which means that the
verses of the Holy Qur'an being in Arabic, their being clear and evident
and their communicating good news as well as warnings can only benefit
those people who intend to ponder over them and understand them. But
the Arabs and the Quraysh, despite all this, turned away from the
Qur'an, and let alone trying to understand, they did not even bear to
listen to the Qur'an. This has been mentioned at the end of verse 4: "Yet
most of them turned away, so they do not listen."
An offer by the infidel's of Makkah to the Holy Prophet
The infidels of Quraysh, who are the direct addressees of this Surah,
tried very hard to suppress the propagation of Islam in early days after
the revelation of the Qur'an, through the use of physical force, and tried
equally hard to intimidate the Messenger of Allah
and those who
believed in him by causing to them all sorts of pains and agonies. But
despite their opposition, Islam kept on widening the circle of its adherents,
and increasing in strength. At first powerful and valiant persons like
Sayyidna 'Umar Ibn Khattab dee entered Islam, then Sayyidna Hamzah
,one of the accepted leaders of Quraysh, embraced Islam. Now the
Quraysh of Makkah started thinking that, instead of intimidation,
persuasion and temptation may be more effective in blocking the way for
Islam. An incident of this nature has been reproduced by Hafiz Ibn
Kathir from the reports of Musnad of Bazzar, Abu Ya'la and Baghawi.
There are some differences in these reports. Hafiz Ibn Kathir has
considered the report of Baghawi to be the nearest to the truth. And then
he has reproduced this incident from the book 'Kitab-us-Sirah' written by
Muhammad Ibn Ishaq and has preferred this version to the other three.
Therefore, this incident is being reproduced here in accordance with the
report of Ibn Ishaq.
Muhammad Ibn Ishaq has stated that Muhammad Ibn Ka'b Qurazi
says that this report has reached him from 'Utbah Ibn Rabi'ah who was
recognized as one of the foremost leaders of Quraysh. One day he was
sitting in Almasjid-ul-Haram with a party of Quraysh, while the
Messenger of Allah ? was sitting alone in a corner on the other side.