Indexed OCR Text

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Surah Al-Ma‘arij : 70 : 1 - 44
or his natural weakness, to be impatient, greedy and miserly - then it is
not his fault, and why is he declared 'guilty'? This doubt may be allayed
thus: Allah has created human nature such that it has the innate
capacity to do good as well as evil. He has endowed him with intellect and
intelligence. He has raised His Prophets with His Message and sent down
His Books clearly stating the consequences of every action chosen by his
free will. He has the right to choose between good and bad. Man, in this
sense, will be declared 'guilty', and consequently punished on account of
freely choosing to do the wrong deed, not on account of his inborn
capacity. This interpretation is confirmed by the following verses that
speak only of actions of choice.
very upset when touched by evil, and) اذَا مسَّهُ الشَّرُّجَزُوْعًا. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوْعًا
very niggard when visited by good (fortune) ... 70:20-21). This verse
describes the fickle nature of man. When bad things happen to him he
becomes desperate and upset, and loses patience. When good things come
to him, such as wealth and comfort, he becomes begrudging and miserly
in spending his wealth for good causes. 'Impatience', in this context,
signifies 'that which is outside the limits of Shari'ah'. 'Niggard', in this
context, signifies 'failing to fulfill pecuniary obligations imposed by the
Shari'ah' as explained previously. The verses that follow make an
exception of the righteous believers to the characteristics of the general
body of human beings. This exception starts from &LaJI yi (except the
performers of salah ... 70:22) and ends at ◌َعَلى صَلَاتِهِمْ دَآئِمُون (regular in their
șalāh .... 70:23)
The first exception is expressed with the words 'the performers of
șalah' [22]. Obviously, it means the believers, but referring to them as
'performers of salah' indicates that 'salah' is the greatest sign and the
essential characteristic of a believer. In fact, the only people worthy of the
name 'believers' are 'the performers of salah'. The following verses
describe the qualities of the performers of salah.
who are regular in their salah ... 70:23). This) الَّذِيْنَ هُمْ عَلى صَلَائِهِمْ دَآئِمُونَ
means that the entire salah needs to be performed with due
concentration. Imam Baghawi, on the basis of his own chain of narrators,
transmits a narration on the authority of Abul-Khair that they asked
Sayyidna 'Uqbah Ibn 'Amir 4ge about the meaning of this verse (23)
whether it implies that they perform their salah constantly and always

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Surah Al-Ma'arij : 70 : 1 - 44
without any break or non-stop, he replied that is not its meaning. It
means they, from the outset to the end, perform it with due concentration
- without an intentional deviation This is similar to the verse 2 of Surah
Mu'minun:
الَّذِيْنَ هُمُ فِىُ صَلاَتِهِمُ خَاشِعُونَ
'who are concentrative in their salah [23:2]'
Thus Verse 23 describes the quality of Khushu' ('humbleness) while
Verse 34 ◌َوَالَّذِيْنَ هُمْ عَلى صَلَاتِهِمُ يُحَافِظُون (and those who take due care of their
salah) speaks of those who regularly offer it on its due time and take
care of its general etiquette. Thus it may not be surmised that the
subject-matter has been repeated. The qualities of the righteous believers
given in forthcoming verses are almost the same as those given in Surah
Al- Mu'minun.
Rates of Zakah are Specified by Allah
and those in whose riches there is a specified) وَالَّذِينَ فِىِّ أَمْوَالِهِمُ حَقٌّ مَّعُلُومٌ
right ... 70:24). This verse shows that the quantifications of Zakah have
been fixed by Allah. The details are recorded in authentic ahadith. These
quantifications, whether relating to the nişab (the minimum limit on
which Zakah is payable) or to the rate of payment, being fixed by Allah
Ta'ala cannot be changed by anyone at any time.
but the one who seeks [sexual) فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُولَئِكَ هُمُ الْغُدُونَ
gratification] beyond that, then such people are the transgressors ... 70:31).
The preceding verse permitted to have sex with their wives and with
slave-girls who are lawfully in their possession. The current verse
prohibits sexual gratification beyond this limit. This verse also excludes
women who, according to Shari'ah, fall within the prohibited degree.
Similarly, Mut'ah (hiring a woman for a temporary period for the purpose
of enjoying sex with her) is not a marriage according to Shari'ah,
therefore, it is also included in the meaning of this verse.
Masturbation is Forbidden
According to most jurists, masturbation falls under the generality of
verse [31], hence forbidden. Ibn Juraij says that he asked Sayyidna 'Ata'
about it and the latter replied that it is makruh (reprehensible),
adding that he heard that on the Plain of Hashr some people will come

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Surah Al-Ma'arij : 70 : 1 - 44
whose hands will be pregnant. He feels these will be the people who used
to satisfy their sexual lust with their hands. Sayyidna Said Ibn Jubair
says that Allah punished a nation who used to fondle with their
private parts with their hands. A Hadith reports that the Messenger of
Allah g has said:
ملعون من نکح یده
"Cursed is he who marries his hand."
The chain of authorities of this Hadith is weak. [Mazhari].
Rights of Allah and Rights of Human beings both are included in
Trust Obligations
and those who are careful about their trusts) وَالَّذِيْنَ هُمْ لاَمِنْتِهِمْ وَعَهْدِهِمْ رَعُونَ
and covenants ... 70:32). The word amanat is the plural of amanah 'trust
and covenant' as in:
إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمِنْتِ إِىَّ أَهْلِهَا
'Surely, Allah commands you to fulfill trust obligations towards
those entitled to them. [4:58]'
The use of plural number indicates that amanah does not only refer to
'that which people might deposit with a trustee for safe-keeping' but it
also refers to 'all obligatory rights that are necessary to fulfill'. Breach of
trusts and covenants is dishonesty. Trust obligations include all Divine
rights, such as salah, siyam, hajj and Zakah, as well as all human rights,
such as rights that Allah has imposed between human beings, or human
beings themselves might have entered into binding contracts and
covenants. Fulfilment of them is obligatory. Failure to comply with their
terms and conditions would amount to breach, or dishonesty. [Mazhari,
condensed].
,and those who are upright in their testimonies ... ) وَالَّذِيْنَ هُمُ بِشَهِدتِهِمُ قَائِمُونَ
[70:33]'. The word shahadat is the plural of shahadah. The use of plural
number in this verse too indicates that there are many types and
categories of 'testimony', and it is necessary to stand firm by one's
testimony of any type. This includes testifying to the faith of Islam,
Divine existence and His Oneness, and testifying that Sayyidna
Muhammad
is His Final Messenger. It is obligatory to testify to the
crescent of Ramadan, if one has seen it. Giving a true and accurate

Surah Al-Ma'arij : 70 : 1 - 44
584
account of Shari'ah matters as expert witness, and in all judicial hearings
is also implied. Everyone is duty-bound to offer the testimony when
summoned. It is prohibited to add or omit any part thereof. According to
this verse, it is obligatory to bear testimony, to be upright in it and stand
firm by it.
Alhamdulillah
The Commentary on
Surah Al-Ma'arij
Ends here

585
Surah Nuh: 71 : 1 - 28
Surah Nuh
(Noah)
This Surah is Makki. It contains 28 verses and 2 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 28
إِنَّا أَرْسَلْنَا نُوحًا إِلَى قَوْمِةٍ أَنْ أَنْذِرُ قَوْمَكَ مِنْ قَبْلٍ أَنْ يَّأْتِيَهُمُ عَذَابٌ
اَلِيمٌ ﴿١﴾ قَالَ يَقَوْمِ إِنّى لَكُمُ نَذِيْرٌ مُّبِينٌ ﴿ٌ﴾ آَنِ اعْبُدُوا اللهَ وَاتَّقُوْهُ
وَأَطِيْعُونِ ﴿ٌ﴾ يَغْفِرْلَكُمُ مِّنْ ذُنُوْبِكُمْ وَيُؤَخِرُكُمْ إِلَى أَجَلٍ مُّسَمِّى ،
إِنَّ أَجَلَ اللَّهِ إِذَا جَآءَ لَايُؤَخَّرُ، لَوْكُنْتُمُ تَعْلَمُوْنَ ﴿٤﴾ قَالَ رَبِّ إِنِّى
دَعَوْتُ قَوْمِىُ لَيْلًا وَّنَهَارًا ﴿٥ٌ﴾ فَلَمْ يَزِدُهُمُ دُعَاءِىِّ إِلَّا فِرَارًا ﴿1﴾
وَإِنّى كُلَّمَا دَعَوْتُهُمُ لِتَغْفِرَلَّهُمُ جَعَلُوْا أَصَابِعَهُمُ فِىِّ أَذَانِهِمْ
وَاسْتَغْشَوْا ثِيَابَهُمُ وَأَصَرُّوْا وَاسْتَكْبِرُوا اسْتِكْبَارًا ﴿٢﴾ ثُمَّ إِنُّ
دَعَوْتُهُمُ جِهَارًا ﴿٨﴾ ثُمَّ إِّىَّ أَعْلَنْتُ لَهُمْ وَأَسْرَرْتُ لَهُمُ إِسْرَارًا ﴿4﴾
فَقُلُتُ اسْتَغْفِرُوا رَبَّكُمُ قَدَإِنَّهُ كَانَ غَفَّارًا (١٢) يُرْسِلِ السَّمَآءَ عَلَيْكُمُ
مِّدْرَارًا ﴿٢﴾ وَيُمُدِدُكُمُ بِأَمْوَالٍ وَيَنِيْنَ وَيَجْعَلُ لَّكُمْ جَنْتٍ وَيَجْعَلُ
◌َّكُمُ انْهَرًا ﴿١٢﴾ مَالَكُمْ لَاتَرْجُوْنَ لِلْهِ وَقَارًا ﴿٢﴾ وَقَدْ خَلَقَكُمُ
أَطْوَارًا ﴿١٤﴾ اَلَمُ تَرَوْا كَيْفَ خَلَقَ اللهُ سَبُعَ سَمُوتٍ طِبَاقًا ﴿١٥﴾
وَجَعَلَ الْقَمَرَ فِيُهِنَّ نُورًا وَّجَعَلَ الشَّمْسَ سِرَاجًا ﴿١٦﴾ وَاللَّهُ

586
Surah Nuh: 71 : 1 - 28
أَنْبَتَكُمُ مِّنَ الْأَرْضِ نَبَاتًا ﴿١٧﴾ ثُمَّ يُعِيْدُكُمْ فِيْهَا وَيُخْرِ جُكُمُ اِخْرَاجًا
﴿ وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا ﴿١٩) لِتَسُلُكُوْا مِنْهَا سُبُلاً
11$
فِجَاجًا ﴿.ْ﴾ قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُوْا مَنْ لَّمُ يَزِدُهُ مَالُه"
وَوَلَدُهُ إِلَّ خَسَارًا ﴿٢١﴾ وَمَكَرُوا مَكْرًا كُبَّارًا ﴿٢﴾ وَقَالُوا لَا تَذَرُنَّ
الِهَتَكُمُ وَلَا تَذَرُنَّ وَدَّا وَّلَا سُوَاعًا ! وَّلَا يَغُوُثَ وَيَعُوُقَ وَ نَسْرًا
﴿٢﴾ وَقَدْ أَضَلُّوْا كَثِيرًا؛ وَلَا تَزِدِ الظُّلِمِيْنَ إِلَّ ضَلَا ﴿٢٤﴾ مِمَّا
خَطِيِْهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا ؛ فَلَمْ يَجِدُوْا لَهُمْ مِّنُ دُونِ اللهِ
اَنْصَارًا ﴿٢٥﴾ وَقَالَ نُوْحٌ رَّبِّ لَا تَذَرُ عَلَى الْأَرْضِ مِنَ الْكُفِرِيْنَ دَيَّارًا
﴿٢٦﴾ إِنَّكَ إِنْ تَذَرُهُمُ يُضِلَّوُا عِبَادَكَ وَلَا يَلِدُوْا إِلَّ فَاجِرًا كَفَّارًا
﴿٢٧﴾ رَبِّ اغْفِرُلِىُ وَلِوَالِدَىَّ وَلِمَنْ دَخَلَ بَيْتِىَ مُؤْمِنًا وَّلِلْمُؤْمِنِينَ
وَالْمُؤْمِنْتِ ، وَلَا تَزِدِ الظُّلِمِيْنَ إِلَّا تَبَارًا ﴿٢٨﴾
ع
We sent Nuh to his people saying (to him), "Warn your
people before a painful punishment comes to them." [1]
He said, "O my people, I am a plain warner for you [2] to
say that you must worship Allah, and fear Him, and obey
me, [3] and Allah will forgive you your sins, and will
defer you to an appointed term. Indeed when Allah's term
comes, it is not deferred, if you only know!" [4] He said,
"My Lord, I have called my people night and day, [5] but
my call did not cause them to progress but in running
away. [6] And whenever I called them, so that You forgive
them, they put their fingers into their ears, and wrapped
their clothes around themselves, and grew obstinate, and
waxed proud in extreme arrogance. [7] Then I called them
loudly, [8] then I spoke to them in public and spoke to
them in private. [9] So I said, "Pray to your Lord for your
forgiveness, Indeed He is Very-Forgiving, [10] and (if you
do so,) He will cause the heavens to rain upon you in
abundance, [11] and will help you with riches and sons,
and will cause gardens to grow for you, and cause rivers
to flow for you. [12] What has happened to you that you
do not appreciate Majesty of Allah, [13] while He has
created you in different phases? [14] Did you not see how

587
Sūrah Nuh: 71 : 1 - 28
Allah has created seven heavens one upon another, [15]
and has made the moon a light therein, and made the sun
a lamp? [16] And Allah has caused you to grow out of the
earth a perfect growth, [17] then He will send you back
into it, and will bring you forth once again. [18] And
Allah has made the earth a spread for you, [19] so that
you may go about its broad ways." [20]
And said Nuh, "My Lord, they disobeyed me, and followed
him whose wealth and children added nothing to him but
loss, [21] and they devised an enormous plan, [22] and
said, "Never forsake your gods, and never forsake Wadd,
nor Suwa', nor yaghuth and Ya'uq and Nasr. [23] And they
have led many astray. And (O my Lord,) let not the
wrongdoers progress in anything but deviation from the
right path." [24] Because of their sins, they were drowned,
and then admitted into the Fire. So they found no helpers
for them besides Allah. [25] And said Nuh, "My Lord, do
not leave on earth even a single inhabitant from the
disbelievers (surviving). [26] If You leave them
(surviving), they will lead Your slaves astray, and will
beget none but a sinful disbeliever. [27] My Lord, grant
pardon to me, and to my parents, and to everyone who
enters my home as a believer, and to all the believing
men and believing women, and do not increase the
wrongdoers but in ruin. [28]
Commentary
and Allah will forgive you your sins, __ 71:4). The) يَغْفِرُلَكُمُ مِّنْ ذُنُوبِكُمْ
particle min is often used to indicate division into parts, that is, to refer to
only a part of an amount, group or number. If it is taken in that sense
here, it would signify that by embracing the faith only those sins would
be forgiven which pertains to the Divine rights because violation of
human rights would be forgiven only when the believer fulfills the
human rights which he has violated [such as pecuniary obligations] and
if they cannot be fulfilled [such as hurting somebody physically or
verbally], then the person who has been so hurt must first be requested to
forgive. The hadith which reports that by embracing the faith all sins are
forgiven must be understood in the light of the foregoing explanation. In
other words, the hadith has the same conditions attached to it as the
verse under comment, that is, violation of the rights of the human beings
is not forgiven except upon fulfillment of those rights or seeking
forgiveness from the victims of that violation. Other scholars of Tafsir

588
Surah Nuh: 71 : 1 - 28
interpret the particle min as za'idah, (having no meaning, and added
only because of usage). In this way, it signifies that all their sins would be
forgiven. However, on the basis of other texts, this general expression is
subject to the conditions mentioned above.
.(71:4 _. and will defer you to an appointed term) وَيُؤَخِّرُكُمُ إِلَى أَجَلٍ مُّسَمَّى
The word ajal means 'term' or 'period' and the word musamma means
'appointed'. The verse purports to say that if they embrace the faith, Allah
will defer them until a specified time and will not destroy them before
their appointed time in this world. On the other hand, if they do not
embrace the faith, it is likely that they might be punished and destroyed
before their appointed term. In other words, when the Divine decree of
punishment is in active operation, it cannot be deferred. This indicates
that at times the appointed term or life span has a condition attached to it.
If a particular person fulfills the attached condition, his life span, for
instance, will be eighty years; and if he did not fulfill the condition, he
will meet his death at the age of seventy years. If a person is ungrateful
to Allah, his life span will decrease; and if he is grateful to Him, his life
span will increase. Authentic ahadith report that maintaining family ties
and obedience to parents increase the life span. In short, the verse is proof
of the fact that obedience to Allah, righteousness and maintaining the
family ties truly increase the life span of a person.
Fluctuation in Man's Life Span
Mazharī explains in his commentary that there are two categories of
Predestination. One of them is termed tagdir mubram 'Final and
Definitive Destiny' and the other is termed taqdir mu'allaq 'Conditional
Destiny'. The former is defined as the decisive and unalterable Destiny
that is never changed; and the latter is defined as the Decree to which is
attached a condition. It would be recorded in the Preserved Tablet as
conditional statements thus: If a person obeys Allah, then his life span
will be extended to, for example, seventy years. 'If he disobeys Him, then
he will die at the age of fifty years.' The latter category is alterable. The
Qur'an mentions both the types of Destiny thus:
يَمْحُوا اللّهُ مَا يَشَآءُ وَيُثُبِثُ وَعِنْدَهُ، أُمُّ الْكِتُبِ
Allah wipes off what He wills and affirms (what He wills). And
with Him is the Mother Book. [13:39]

589
Surah Nuh: 71 : 1 - 28
The term 'Mother Book' refers to that Book in which is recorded the
'Final Destiny' and Allah is fully aware of whether or not the condition
that is recorded in 'Conditional Destiny' will be fulfilled. The 'Final
Destiny' is the exclusive domain of Divine knowledge. Recorded there are
the decisions, and commands that issue forth as the final outcome after
the conditions of deeds have been fulfilled or supplication has been
answered. Therefore, that is totally free of obliteration and assertion and
addition and deletion.
Sayyidna Salman al-Farisi 4ee has reported Allah's Messenger
og as
saying:
لايردّ القضاء الّ الدّعاء ولا يزيد فى العمر الّا البرّ رواه الترمذى (مظهرى)
"Nothing but supplication averts the decree, and nothing but
good treatment of parents increases life span." [Transmitted by
Tirmidhi, as quoted by Mazhari]
The word al-birr means 'to treat parents kindly'. The purport of the
hadith is to show that on account of these deeds the 'Conditional Destiny'
can be changed. In short, the verse under comment says: أَجَلٍ مُّسَمّى (and
will defer you to an appointed term ... 71:4).
The deferment is contingent upon embracing the faith. This describes
the 'Conditional Destiny' about their life span, the knowledge of which
probably was given to Nuh Sel. As a result, he explained to his people
that they are given respite till their full term during which, if they
embraced the faith, Allah will not destroy them by worldly punishment. If
they failed to embrace the faith, Allah will destroy them in this world
before their appointed term. In addition, they will suffer eternal perdition
of the Hereafter. It further shows that death is inevitable when the time
specified by Allah in the final destiny arrives, even if they embrace the
faith. Death in any case is inescapable. Allah has, in His consummate
wisdom, not made this world immortal. It must, of necessity, perish. Faith
and obedience, on the one hand, and infidelity and sinning, on the other,
do not make any difference. The fragment of the verse that reads:
.Indeed when Allah's term comes, it is not deferred) إِنَّ اجَلَ اللّهِ إِذَاجَاءَ لَايُؤَخَّرُ
71:4) refers to this immutable destiny.
Sayyidna Ibn 'Abbas 4 reports that Nuh &
was commissioned as a

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Surah Nuh: 71 : 1 - 28
Prophet at the age of forty years and, according to the explicit text of the
Qur'an, he lived for nine hundred and fifty years. During this long life,
he neither gave up his attempt at reform nor did he lose hope. His nation
persecuted him but he exercised patience.
On the authority of Dahhak's
e narration, Ibn 'Abbas 4
se reports
that Nuh's Seel people would beat him up until he falls. They would then
wrap him up in a blanket and put him into a house, thinking that he was
dead. When he comes to his senses the next day, he would call them
towards Allah and preach to them. Muhammad Ibn Ishaq narrates from
'Ubaid Ibn 'Amr Laithi that according to a report he has received, when
his nation would throttle him, he would fall fainted and when he
recovered from his fainting, he would pray for them, thus:
ربّ اغفر لقومى أنّهم لا يعلمون
"O Allah, forgive my people because they do not know."
When the first generation of Nuh
failed him, he still held out
hope that their children might embrace the faith, but that generation too
passed away without faith. Expecting that the third generation might
embrace the faith, he continued with his arduous task of preaching the
truth, but that generation too frustrated him. Miraculously, Prophet Nuh
¿el was granted a long life [950 years] but the different generations of
his people did not have such long lives.
Prophet Nuh
preached to his people day and night and spoke to
them in public and in private, individually and collectively. He reminded
them of the great favours and gifts that Allah had bestowed upon them,
and the great blessings that await them in Paradise if they chose the path
of rectitude. He also preached to them that if they embraced the faith and
acted righteously, the doors of comfort, prosperity, welfare and well-being
will open up for them in this world as well. He drew their attention to the
manifestation of Allah's perfect power. But they did not pay heed. On the
other hand, Allah informed Prophet Nuh
through revelation that
none of his people were going to embrace the faith except for those who
have already done so, describing it thus:
إِنَّهُ لَنْ يُّؤُمِنَ مِنْ قَوْمِكَ إِلَّ مَنُ قَدْأمَنَ
'And it was revealed to Nuh that none of your people would ever
i

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Surah Nuh: 71 : 1 - 28
believe except those who have already believed_[11:36]'
He warned them of the evil consequences of rejection of the Divine
Message. But all his preaching and warning, his sympathy with and
solicitude for, their well-being only met with ridicule, opposition and
abuse; and instead of following one whose heart was full of love for them,
they chose to follow those leaders who led them to destruction. Prophet
Nuh's Sal exhortations and preaching of a whole lifetime proved a voice
in the wilderness, generation after generation passed away, every coming
generation proved to be worse and more wicked than the previous
generation. So, he prayed to Allah to ruin and destroy the enemies of the
Truth. As a result, the prayer was answered and the entire nation was
drowned and destroyed except for the believers who were asked to embark
upon the ark. Prophet Nuh el
invited them to believe in, and pray to
Allah, to seek His pardon for their past sins and explained to them the
worldly advantage of this:
تُرْسِلِ السَّمَآءَ عَلَيْكُمُ مِّدْرَارًا. وَيُمْدِدْ كُمْ بِأَمْوَالٍ وَّيَنِيْنَ
(and He will cause the heavens to rain upon you in abundance,
and will help you with riches and sons, ..... 71:11-12)
Most scholars have deduced from this verse that, by repenting and
asking for pardon of sins, Allah sends down rain in abundance according
to the need of time; no famine occurs; and through the blessings of
praying for pardon of sins, Allah will reinforce people with more wealth
and children. Occasionally, the consummate wisdom of Allah [which is
unfathomable] wills the contrary situation. Generally, however, the
Divine custom with people is to alleviate calamities if they repent, pray for
pardon and give up sins. Versions of ahadith confirm this.
أَلَمُ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمُوتٍ طِبَاقًا. وَ جَعَلَ الْقَمَرَ فِيْهِنَّ نُورًا
(Did you not see how Allah has created seven heavens one upon
another, and has made the moon a light therein? .... 71:15-16)
These verses are adduced as proof positive of Divine Oneness and His
power. He has created seven heavens, one on top of the other, and placed
the moon as a light in them. The prepositional phrase in the verse
apparently indicates that the moon is placed in the body of the heavens.
The subject is fully discussed in Surah Al-Furqan under the following
verse:

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Sūrah Nuh: 71: 1 - 28
تَبْرَكَ الَّذِىُ جَعَلَ فِى السَّمَآءِ بُرُوْجًا وَّجَعَلَ فِيْهَا سِرْجًا وَ قَمَرًا مُّنِيْرًا ﴿٦١)
Glorious is the One who made stellar formations in the sky and
placed therein a lamp (sun) and a bright moon. [25:61]
Complaining about his people, Prophet Nuh See said:
and they devised an enormous plan .... 71:22). In other) وَمَكَرُوا مَكْرًا كُبَّارًا
words, they hatched a mighty plot. They rejected the message and
persecuted Prophet Nuh &El. In addition, they let loose hooligans and
hoodlums on him. They agreed that they will not abandon their gods,
especially the five major idols whose names appear in the following verse:
,'and never forsake Wadd, nor Suwd) لَا تَذَرُنَّ وَدَّا وَّلَا سُوَاعًا وَّلَا يَغُوُثَ وَيَعُوُقَ وَ نَسْرًا
nor yaghuth and Ya'uq and Nasr ..... 71:23). Imam Baghawi reports that
these five were in fact righteous servants Allah who lived in the
intervening period between Prophets 'Adam and Nuh عليهما السلام . There
were many people who held them in high regard and followed their
footsteps. Even after their death, they followed their footsteps and
complied with Divine injunctions. A while later, Satan misled them. He
put it to them that if they make pictures of their righteous elders and
place them in front, their worship would be perfect and they would attain
the quality of humility and humbleness. Those people fell into the Satanic
trap and carved statues of them and placed them in their temples. When
they saw the statues of their elders, their memories were refreshed and
experienced a special feeling. That generation gradually died and a new
generation came up. Satan played another trick with them. He imparted
to them that the object of worship of their elders were statues and idols.
They fell for this trick and worshipped them. This is the beginning of
idol-worship or idolatry. People of Prophet Nuh & gradually got steeped
in idolatry. They had many idols, the five mentioned in the verse under
comment being the most popular because of the deep love they had for
them.
let not the wrongdoers progress in anything but ... ) وَلَا تَزِدِ الظُّلِمِيْنَ إِلَّ ضَلَلًا
deviation from the right path ..... 71:24). This is the supplication of Prophet
Nuh Sell against his people. It may not be surmised that the duty and
obligation of a Prophetic office is to guide the people, but here Prophet
Nuh & is praying for increase in his people's misguidance. Prophet Nuh
¿cell did not invoke this curse out of despair or impatience. In fact, he

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Surah Nuh: 71 : 1 - 28
invoked it when, after doing full justice to his mission for many centuries,
his people chose the path of deviation, rebellion, disbelief and obstinacy
and persisted in it until they had reached a point of no return, of which
Allah informed him thus, 'And it was revealed to Nuh that none of your
people would ever believe except those who have already believed
[11:36]'. This situation made it clear to him that his people would definitely
and certainly die in the state of disbelief. So he prayed for their final
destiny to overtake them sooner and destroy them.
Because of their sins) مِمَّا خَطِيْئْتِهِمْ أُغْرِقُوْا فَأُدْخِلُوا نَارًا، فَلَمُ يَجِدُوا لَهُمُ مِّنُ دُونِ اللَّهِ أَنْصَارًا
they were drowned, and then admitted into the Fire. So they found no
helpers for them besides Allah ..... 71:25). The 'sins' referred to here are
unpardonable sins of 'kufr and shirk'. They were drowned in water and
emerged in fire, an opposing punishment which is not impossible for
Divine power. Obviously, the 'fire' mentioned in the verse does not refer to
the fire of Hell, but refers to the fire in the realm of 'Barzakh' (the
existence between the worldly life and the life of the Hereafter). The
Qur'an speaks of the fire in the realm of 'Barzakh'. It is evident that
Sayyidna Nuh's Sal people will be punished in Hell-Fire in the Hereafter
after resurrection and accounting for their deeds.
Qur'an Confirms Punishment in the Grave
The verse under comment confirms that people will be punished in the
realm of Barzakh, usually referring to the period of stay in the grave.
This further proves that, since the evil-doers will be punished in the
grave, the righteous believers will also be rewarded and blessed with
favours. Authentic and successively transmitted ahadith report about the
reward and punishment in the grave so abundantly and clearly that its
reality cannot be denied or rejected. Therefore, there is a total agreement
of the Ummah on this issue; and belief in it is the symbol of
Ahl-us-Sunnah wal-Jamd'ah.
Alhamdulillah
The Commentary on
Surah Nuh
Ends here

594
Surah Al-Jinn : 72 : 1 - 28
Surah Al-Jinn
(The Jinns)
This Surah is Makki. It contains 28 verses and 2 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 28
قُلُ أُوْحِىَ إِلَىَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعُنَا قُرَانًا
عَجَبًا ﴿١﴾ يَّهُدِىٌّ إِلَى الرُّشْدِ فَامَنَّا بِهِ، وَلَنْ تُشْرِكَ بِرَبِّنَا أَحَدًا ﴿٢﴾
وَّأَنَّةً تَغْلَى جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَّلَا وَلَدًا ﴿٣٠﴾ وَأَنَّهُ كَانَ يَقُوُلُ
سَفِيْهُنَا عَلَى اللّهِ شَطَطًا ﴿٤﴾ وَأَنَّا ظَنَّآ أَنْ لَّنُ تَقُوُلَ الْإِنْسُ وَالْجِنُّ
عَلَى اللّهِ كَذِبًا ﴿ٌ﴾ وَّأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنْسِ يَعُوُذُوْنَ بِرِجَالٍ مِّنَ
الْجِنِّ فَزَادُوُهُمْ رَهَقًّا (٢)﴾ وَأَنَّهُمْ ظَنُّوْا كَمَا ظَنَنْتُمْ أَنُ لَّنْ يَّبْعَثَ اللَّهُ
أَحَدًا ﴿٧﴾ وَأَنَّا لَمَسُنَا السَّمَآءَ فَوَجَدُتْهَا مُلِئَتْ حَرَسًا شَدِيْدًا
وَّشُهُبًا ﴿1﴾ وَّأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمُعِ، فَمَنْ يَّسْتَمِعِ الْأنَ
يَجِدُ لَهْ شِهَابًا رَّصَدًا ﴿٤﴾ وَأَنَّ لَا نَدْرِىٌّ أَشَرِّ أُرِيْدَ بِمَنْ فِى الْأَرْضِ أَمْ
آَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا ﴿.١﴾ وَّأَنَّا مِنَّ الصُّلِحُوْنَ وَ مِنَّا دُونَ ذلِكَ﴾
كُنَّا طَرَآئِقَ قِدَدًا ﴿١﴾ وَّأَنَّا ظَنَّآ أَنْ لَّنْ نُعُجِزَ اللهَ فِى الْأَرْضِ وَلَنُ
نُعُجِزَةْ هَرَبًا ﴿١٢﴾ وَأَنَّا لَمَّا سَمِعْنَا الْهُدّى أمَنَّا بِهِ ، فَمَنْ يُؤْ مِنُ بِرَبِّه
فَلَا يَخَافُ بَخُسًا وَّلَا رَهَقًّا ﴿١٣﴾ وَأَنَّا مِنَّا الْمُسْلِمُونَ وَ مِنَّا
.-- -

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Surah Al-Jinn : 72 : 1 - 28
الْقُسِطُونَ ﴿ فَمَنُ اَسُلَمَ فَأُولَئِكَ تَحَرَّوْا رَشَدًا ﴿١٤﴾ وَأَمَّا الْقُسِطُونَ
فَكَانُوا لِجَهَنَّمَ حَطَبًا ﴿١٥﴾ وَأَنْ لَّوِاسْتَقَامُوا عَلَى الطّرِيْقَةِ
لَاَ سُقَيْئُهُمْ مَّاءً غَدَقًّا (١٦) لِنَفْتِنَهُمُ فِيْهِ وَمَنْ يُعْرِضُ عَنْ ذِكْرِ رَبِّهِ
يَسْلُكُهُ عَذَابًا صَعَدًا ﴿١٧﴾ وَأَنَّ الْمَسْجِدَ لِلّهِ فَلَا تَدْعُوا مَعَ اللّهِ
اَحَدًا ﴿١٨﴾ وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللّهِ يَدْعُوْهُ كَادُوْا يَكُوُّنُوْنَ عَلَيْهِ لِبَدًا
﴿١٤﴾ قُلْ إِنَّمَآ أَدْعُوا رَبِّىُ وَلَّا أُشْرِكُ بِةٍ أَحَدًا ﴿ ٢﴾ قُلْ إِنِّىُ لّ ◌َمْلِكُ
لَكُمُ ضَرَّا وَّلَا رَشَدًا ﴿٢١) قُلْ إِنّى لَنْ يُجِيْرَنِىُ مِنَ اللهِ أَحَدٌ لا وَّلَنْ
اَجِدَ مِنْ دُوْنِهِ مُلْتَحَدًا ﴿٢٢﴾ إِلَّ بَلَغًا مِّنَ اللّهِ وَرِسلْتِهِ﴾ وَمَنْ يَّعُصِ
اللّهَ وَ رَسُولَهُ فَإِنَّ لَةْ نَارَجَهَنَّمَ خُلِدِيْنَ فِيُهَآَ ابَدًا (٢٣) حَتّىَ إِذَا رَأَوْا
مَا يُؤْعَدُوُنَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا ﴿٢٤﴾ قُلْ إِنْ
اَدْرِىُ أَقَرِيبٌ مَّا تُوُعَدُوْنَ أَمْ يَجْعَلُ لَهْ رَبِّى أَمَدًا ﴿٢٥﴾ غِلِمُ الْغَيْبِ
فَلَا يُظْهِرُ عَلَىْ غَيْبِةٍ أَحَدًا ﴿٢٦﴾ إِلَّ مَنِ ارْتَضِى مِنْ رَّسُوْلٍ فَإِنَّهُ
يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا ﴿٢٧﴾ لِّيَعْلَمَ أَنْ قَدْ أَبْلَغُوا
رِسْلَتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمُ وَاَحُضى كُلِّ شَىْءٍ عَدَدًا ﴿٢٨﴾.
Say, "It has been revealed to me that a group from Jinn
has listened (to the Qur'an), and said (to their people),
'Indeed we have heard an amazing Recital (Qur'an) [1]
that guides to the right way, so we have believed in it,
and we will never associate a partner with our Lord.' [2]
and (then the Jinns started talking to each other) that
exalted is the Glory of our Lord; He has taken neither a
wife, nor a son, [3] and that the fools among us used to
attribute to Allah extremely wrong things, [4] and that
we thought that the humans and the Jinn would never
tell a lie about Allah, (therefore, we had followed them
in shirk under this impression), [5] and that some
people from human beings used to seek refuge with
some people of the Jinn, and thus they increased them
(the Jinns) in arrogance, [6] and that they (humans)

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Surah Al-Jinn : 72 : 1 - 28
thought as you (O Jinns) thought that Allah would
never resurrect anyone, [7] and that we sought (to
reach) the sky, but we found it filled with stern guards
and flames, [8] and that we used to sit at places therein
to listen; but if one will (try to) listen now, he will find
a flame in ambush for him, [9] and that we do not know
whether it is a bad end that is intended for those on
earth, or their Lord has intended for them a right thing,
[10] and that some of us are (already) righteous, and
some of us are otherwise, and we were on different
ways. [11] And that we have now believed that we can
never frustrate Allah on the earth, nor can we baffle
Him by escape, [12] and that when we heard the Guiding
Discourse, we believed in it; so if one believes in his
Lord, he will have no fear of either any curtailment (in
his reward) or any excess (in his punishment), [13] and
that some of us are Muslims, and some of us are unjust;
so those who submitted to Islam have found out the
right path, [14] As for the unjust, they have become
firewood for Hell." [15]
"(And it is also revealed to me) that if they (the people
of Makkah) had stood firm on the (right) way, We would
have supplied water to them in abundance, [16] so that
We test them thereby; and if one turns away from the
remembrance of his Lord, He will thrust him into a
severe torment, [17] and that masajids (mosques) belong
to Allah; so, do not invoke anyone along with Allah, [18]
and that when Allah's slave stood invoking Him, they
almost rushed on him in crowds." [19]
Say, "I invoke my Lord, and do not associate with Him
anyone." [20] Say, "I possess no power to cause you any
harm or bring you to a right way." [21] Say, "No one can
ever save me from Allah, and I can never find a refuge
save with Him. [22] However, (I have been given
mandate) to convey (commands) from Allah, and His
messages. And the one who disobeys Allah and His
Messenger, for him there is the fire of Hell, wherein
they will live forever. [23] (And the disbelievers will
continue to deny the truth and mock at it) until when
they will see what they are promised, they will know
whose supporters are weaker, and whose numbers are
less. [24] Say, "I do not know whether that which you
are promised is near, or my Lord has appointed for it a
distant term. [25] (He is the) Knower of the Unseen. So
He does not let anyone know His Unseen, [26] except a

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Surah Al-Jinn : 72 : 1 - 28
messenger whom He chooses (to inform through
revelation), and then He appoints (angels as) watching
guards before him and behind him, (so that devils may
not tamper with the divine revelation,) [27] so that He
knows that they (angels) have conveyed the messages of
their Lord. And He has encompassed all that is with
them, and has comprehensive knowledge of every thing
by numbers. [28]
Commentary
Preliminary Remarks
It seems necessary to know a few facts before the start of the study of
the Surah, which are as follows:
Fact [1]
Before the advent of the Holy Prophet 5
the devils used to go up
to the heavens and eavesdrop on the conversations of the angels.
After his advent, they were pelted with a piercing flame if they
attempted to go up and eavesdrop. It is mentioned in Surah
Al-Aqaf that a group of jinn went up to the Holy Prophet
to
investigate the reason for this new phenomenon.
Fact [2]
It was customary in the Days of Ignorance that when people
halted in a jungle or valley in the course of a journey, they uttered
the following words:
اعوذ بعزيز هذا الوادى من شر سفهاء قومه
"I seek refuge in the leader of this valley from the foolish
mischief-makers of his nation" --
believing that the leader of the valley (a Jinn) would protect them.
Fact [3]
A terrible famine held Makkah in its grip for several years as a
result of the Holy Prophet's
prayer.
Fact [4]
When the Holy Prophet
called the pagans towards Islam, they
opposed him tooth and nail. The first two incidents are taken from
Tafsir Durr Manthur and the last two incidents are taken from
Tafsir Ibn Kathir.
a group from Jinn .... 72:1). The word nafar is used for a ... ) نَفَرٌ مِّنَ الْجِنّ

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Surah Al-Jinn : 72 : 1 - 28
group consisting of three to ten people. The Jinn referred to here are said
to be a group of nine Jinns from a place called Nașibin.
Reality of Jinn
Jinn is one of the Divine creatures. They have body and soul. They,
like human beings, have intellect and senses, but they are hidden from
human eyes. This species of creation is called 'Jinn' because it literally
means 'hidden' or 'invisible'. They, like human beings, are created from
the four primal elements: dust, water, air and fire, but the element of fire
predominates in them, whereas in man the element of dust predominates.
They, like human beings, are males and females; and they, like human
beings, marry and procreate. Apparently, the word shaitan [pl. shayațin]
'Satan' refers to the 'arrogant mischief-making Jinn'. The existence of
Jinn and angels is established by conclusive and incontestable evidence in
the Qur'an and Sunnah, the denial or rejection of which amounts to
disbelieving the Qur'an. [Tafsir Mazhari].
Say, (It has been revealed to me ..... 72:1). This shows that قُلُ أُوْحِىَ إِلَىَّ
the Holy Prophet
{ did not see the group of Jinn who heard him recite
the Qur'an. Allah informed him by the revelation of Surah Al-Jinn.
Circumstances of Revelation
Sayyidna Ibn 'Abbas 49 narrates, as recorded in Şahin of Bukhari, of
Muslim, and in Tirmidhi and other collections, that Allah's Messenger
did not by deliberate design make the Jinn listen to the Qur'an, nor did
he see them. The true story is that the Holy Prophet &g, with his
Companions, was going to the marketplace of 'Ukaz. This incident took
place at a time when the devils were barred from going to the skies and
eavesdropping on the conversations of the angels by being pelted with
piercing flames. When the Jinn realised that they were no longer free to
eavesdrop, they discussed among themselves that the incident could not
be coincidental. There must be a genuine reason for that. So they divided
themselves into groups and each group went in different direction to
investigate the cause of the new phenomenon. One of the groups arrived
at a place called Nakhlah in Tihamah where Hijaz is situated. At that
juncture, the Holy Prophet
" was leading the Şahabah in Fajr salah and
the Jinn had the opportunity to hear the Qur'an. When this group of
Jinn heard the Qur'an, they listened to it very attentively and concluded
on oath that it was the Qur'an that prevented them from eavesdropping
in the heavens. Then they returned to their fellow Jinns and recounted to

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Surah Al-Jinn : 72 : 1 - 28
them the entire episode, which is mentioned in the following verse:
and said [to their people], 'Indeed we have heard ... ) فَقَالُوا إِنَّا سَمِعُنَا قُرْانًا عَجَبًا
an amazing Recital [Qur'an] .... 72:1). Allah informed His Messenger about
the entire incident of the Jinn in the verses under discussion.
Abu Talib's Death and the Holy Prophet's Journey to Ța'if
Most commentators say that after the death of Abu Talib the Holy
Prophet % felt lonely, having no friend or supporter in Makkah. So, he
undertook a journey to Ta'if where he approached Banu Thaqif for
assistance against the hostility and persecution of his people. According to
Muhammad Ibn Ishaq's narration, when the Holy Prophet
arrived in
Ta'if, he approached the three brothers of Banu Thaqif. They were
recognized as the leaders and honorable members of the tribe. The three
brothers were 'Umair's sons, their names being 'Abd Yalil, Sa'ud and
Habib. They had a Quraishite lady in their house. Allah's Messenger
invited them to the call of Islam and mentioned about his people's hostility
and persecution and asked for help. But they responded very harshly and
did not speak to him about anything.
Allah's Messenger & saw that these three people were the most
respected leaders of Banu Thaqif, from whom he expected a favourable
response, but he was disappointed. He said to them that if they did not
wish to help him, they should at least keep his arrival and request for
help confidential and not tell his people; because if they came to know
about it, they would persecute him even more harshly. But the oppressors
did not concede to this either. On the contrary, they let loose on him
foolish hooligans, slaves and hoodlums, so that they may revile him and
make violent noises in public places against him. When they made violent
noises, more hoodlums and young violent criminal elements joined in. In
order to save himself from the mischief of the hooligans and hoodlums,
the Holy Prophet took refuge in a vineyard which belonged to two
brothers, namely 'Utbah and Shaibah. The brothers themselves were in
the vineyard at the time. The hooligans and hoodlums left him and went
back. The two brothers were watching him, and they also watched how
violently the foolish people behaved towards him. Just then the
Quraishite lady, who was in the house of the oppressors, came to the Holy
Prophet g. He complained to her how her in-laws persecuted him.
When the Holy Prophet
felt a bit settled in the vineyard, he prayed
to Allah. The wordings of the supplication are unusual and on no other

600
Surah Al-Jinn : 72 : 1 - 28
occasion such wordings are recorded:
اَللَّهُمَّ إِنّىٌّ اشْكُوْا إِلَيْكَ ضُعُفَ قُوَّتِىُ وَقِلَّةَ حِيْلَتِى وَهَوَانِىُ عَلَى النَّاسِ وَأَنْتَ أَرْحَمُ
الرَّاحِمِيْنَ وَأَنْتَ رَبُّ الْمُسْتَضْعَفِيْنَ فَانْتَ رَبِّيِّ إِلى مَنْ تَكِلُنِىِّ إِلَى بَعِيْدٍ يَتَهَجَّمُنِى أَوْ إِلى
عَدُوٍ مَّلَّكْتَةً أَمْرِىُ إِنْ لَّمُ تَكُنُ سَاخِطًا عَلَىَّ فَلّ أُبَالِى وَلَكِنَّ عَافِيَتَكَ هِىَ أَوْسَعُ لِىُ. أَعُوذُ
بِنُوْرٍ وَجُهِكَ الَّذِى أَشْرَقَتْ لَهُ الظُّلُمَاتُ وَصَلُحَ عَلَيْهِ أَمْرُ الدُّنْيَا وَالْآخِرَةِ مِنْ أَنْ تُنْزِلَ لِىُ
غَضَبَكَ لَكَ الْعُتُبِى حَتَّى تَرْضِى وَلاَ حَوْلَ وَلَاقُوَّةَ إِلاَّ بِكَ. (مظهرى باختصار)
"O Allah, I complain to you the weakness of my strength and the
shortage of my options, and lack of respect for me in the sight of
people. You are the Most Merciful of all, and You are the Cherisher
and Sustainer of the weaklings. You are my Cherisher. To whom are
You handing me over? - to a stranger who would attack me? Or to
an enemy whom You have given control over me (so that he may do
as he wishes)? If You are not angry with me, I do not care. Your
caring about me is better (which I pray for). I seek refuge in the
light of Your blessed Being which dispels all darkness and on the
foundation of which all matters related to this world and the next
world are set aright. If You send down Your wrath on us, our task is
to exert ourselves until we gain Your good pleasure. And there is
neither strength nor power except through You." [condensed from
Mazharī].
When Rabi'ah's sons 'Utbah and Shaibah saw this, they felt
compassion for him in their heart. They called one of their Christian
slaves, 'Addas by name, and asked him to break a bunch of grapes, place
it in a plate and give it to that person and ask him to eat. Complying with
the instructions, 'Addas kept the plate of grapes in front of the Holy
Prophet . He recited bismil-lah 'In the name of Allah' and stretched his
hand towards it. 'Addas was watching all this and said: By Allah! this
speech [referring to the formula of basmalah] is not used by the
inhabitants of this city. The Holy Prophet & asked him as to where he
was from and what his religion was. He replied that he was a Christian
and hailed from Nineveh. Then the Holy Prophet
¿, said to him that this
means 'you are from the village of Yunus Ibn Matta al. He asked:
"What do you know about Yunus Ibn Matta." The Holy Prophet
replied: "He was my brother. He was Allah's Prophet. I too am Allah's
Prophet." At this, 'Addas fell to the Holy Prophet's
feet. He kissed the
blessed head of the Holy Prophet and his hands and legs. 'Utbah and
Shaibah watched the whole incident. One of them said to the other: "I