🕋 تفسير سورة الصافات
(As-Saffat) • المصدر: EN-TAZKIRUL-QURAN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ وَالصَّافَّاتِ صَفًّا
📘 One of the secrets revealed through the Prophet is the existence of angels. Here, three special aspects of the angels have been mentioned. First, they are completely obedient to God. Without the slightest hesitation or objection, they carry out His orders. Then there is a group of angels which implements the punishments imposed by God on human beings, either in the shape of calamities or untoward incidents or in any other manner dictated by Him. The angels also bring God’s advice to man in the form of inspiration or intuition (ilham) and as revelation (wahi) to the prophets.
إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ
📘 ‘The lowest heaven’ (as-sama’ ad-dunya) perhaps refers to that part of space which is nearer to man and which can be seen with the naked eye. The creatures such as the jinn attempt to fathom information about the unknown. But in the lowest heaven itself the arrangement is such that any such brazen endeavour is disrupted by occurrences like the shower of meteors.
رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ
📘 In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
📘 In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ
📘 In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
قَدْ صَدَّقْتَ الرُّؤْيَا ۚ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
📘 In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ
📘 In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ
📘 In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ
📘 In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
سَلَامٌ عَلَىٰ إِبْرَاهِيمَ
📘 In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
فَاسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَمْ مَنْ خَلَقْنَا ۚ إِنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لَازِبٍ
📘 The universe as we observe from the earth is so complicated and so extensive that the re-creation of human beings in the next world appears to be a work of comparatively smaller magnitude. A greater specimen of the creative power of the Creator is before us, then why should it be impossible for that Creator to engage in creation on a lesser scale? On analysing the human body, it appears that it is a combination of earthly components. Man is made up of substances found on earth, such as water, calcium, iron, sodium, etc. All these are found in our world in abundance, then by utilising the same elements from which He once created human beings, can He not re-create man?
كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
📘 In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
📘 In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ
📘 In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
وَبَارَكْنَا عَلَيْهِ وَعَلَىٰ إِسْحَاقَ ۚ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ
📘 In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ
📘 God helped the Prophet Moses and his community and relieved them from the oppression of Pharaoh. This was made possible through the dawah work performed by Moses. He preached the truth before Pharaoh. After the completion of the tenure of his dawah mission came the time for Pharaoh to be pronounced guilty and to be destroyed; and for Moses and his community to be victorious and dominant. In this context, one of the meanings of ‘showing the straight path’ is that the right solution to the problem of Pharaoh was revealed to them. Though this was a problem faced at the community level, its solution nevertheless lay in communicating the divine message. So, the victory and supremacy which they achieved was the result of dawah efforts and was not due to any national struggle or rebellion against Pharaoh in the usual sense.
وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ
📘 God helped the Prophet Moses and his community and relieved them from the oppression of Pharaoh. This was made possible through the dawah work performed by Moses. He preached the truth before Pharaoh. After the completion of the tenure of his dawah mission came the time for Pharaoh to be pronounced guilty and to be destroyed; and for Moses and his community to be victorious and dominant. In this context, one of the meanings of ‘showing the straight path’ is that the right solution to the problem of Pharaoh was revealed to them. Though this was a problem faced at the community level, its solution nevertheless lay in communicating the divine message. So, the victory and supremacy which they achieved was the result of dawah efforts and was not due to any national struggle or rebellion against Pharaoh in the usual sense.
وَنَصَرْنَاهُمْ فَكَانُوا هُمُ الْغَالِبِينَ
📘 God helped the Prophet Moses and his community and relieved them from the oppression of Pharaoh. This was made possible through the dawah work performed by Moses. He preached the truth before Pharaoh. After the completion of the tenure of his dawah mission came the time for Pharaoh to be pronounced guilty and to be destroyed; and for Moses and his community to be victorious and dominant. In this context, one of the meanings of ‘showing the straight path’ is that the right solution to the problem of Pharaoh was revealed to them. Though this was a problem faced at the community level, its solution nevertheless lay in communicating the divine message. So, the victory and supremacy which they achieved was the result of dawah efforts and was not due to any national struggle or rebellion against Pharaoh in the usual sense.
وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ
📘 God helped the Prophet Moses and his community and relieved them from the oppression of Pharaoh. This was made possible through the dawah work performed by Moses. He preached the truth before Pharaoh. After the completion of the tenure of his dawah mission came the time for Pharaoh to be pronounced guilty and to be destroyed; and for Moses and his community to be victorious and dominant. In this context, one of the meanings of ‘showing the straight path’ is that the right solution to the problem of Pharaoh was revealed to them. Though this was a problem faced at the community level, its solution nevertheless lay in communicating the divine message. So, the victory and supremacy which they achieved was the result of dawah efforts and was not due to any national struggle or rebellion against Pharaoh in the usual sense.
وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ
📘 God helped the Prophet Moses and his community and relieved them from the oppression of Pharaoh. This was made possible through the dawah work performed by Moses. He preached the truth before Pharaoh. After the completion of the tenure of his dawah mission came the time for Pharaoh to be pronounced guilty and to be destroyed; and for Moses and his community to be victorious and dominant. In this context, one of the meanings of ‘showing the straight path’ is that the right solution to the problem of Pharaoh was revealed to them. Though this was a problem faced at the community level, its solution nevertheless lay in communicating the divine message. So, the victory and supremacy which they achieved was the result of dawah efforts and was not due to any national struggle or rebellion against Pharaoh in the usual sense.
وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ
📘 God helped the Prophet Moses and his community and relieved them from the oppression of Pharaoh. This was made possible through the dawah work performed by Moses. He preached the truth before Pharaoh. After the completion of the tenure of his dawah mission came the time for Pharaoh to be pronounced guilty and to be destroyed; and for Moses and his community to be victorious and dominant. In this context, one of the meanings of ‘showing the straight path’ is that the right solution to the problem of Pharaoh was revealed to them. Though this was a problem faced at the community level, its solution nevertheless lay in communicating the divine message. So, the victory and supremacy which they achieved was the result of dawah efforts and was not due to any national struggle or rebellion against Pharaoh in the usual sense.
بَلْ عَجِبْتَ وَيَسْخَرُونَ
📘 The universe as we observe from the earth is so complicated and so extensive that the re-creation of human beings in the next world appears to be a work of comparatively smaller magnitude. A greater specimen of the creative power of the Creator is before us, then why should it be impossible for that Creator to engage in creation on a lesser scale? On analysing the human body, it appears that it is a combination of earthly components. Man is made up of substances found on earth, such as water, calcium, iron, sodium, etc. All these are found in our world in abundance, then by utilising the same elements from which He once created human beings, can He not re-create man?
سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ
📘 God helped the Prophet Moses and his community and relieved them from the oppression of Pharaoh. This was made possible through the dawah work performed by Moses. He preached the truth before Pharaoh. After the completion of the tenure of his dawah mission came the time for Pharaoh to be pronounced guilty and to be destroyed; and for Moses and his community to be victorious and dominant. In this context, one of the meanings of ‘showing the straight path’ is that the right solution to the problem of Pharaoh was revealed to them. Though this was a problem faced at the community level, its solution nevertheless lay in communicating the divine message. So, the victory and supremacy which they achieved was the result of dawah efforts and was not due to any national struggle or rebellion against Pharaoh in the usual sense.
إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
📘 God helped the Prophet Moses and his community and relieved them from the oppression of Pharaoh. This was made possible through the dawah work performed by Moses. He preached the truth before Pharaoh. After the completion of the tenure of his dawah mission came the time for Pharaoh to be pronounced guilty and to be destroyed; and for Moses and his community to be victorious and dominant. In this context, one of the meanings of ‘showing the straight path’ is that the right solution to the problem of Pharaoh was revealed to them. Though this was a problem faced at the community level, its solution nevertheless lay in communicating the divine message. So, the victory and supremacy which they achieved was the result of dawah efforts and was not due to any national struggle or rebellion against Pharaoh in the usual sense.
إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
📘 God helped the Prophet Moses and his community and relieved them from the oppression of Pharaoh. This was made possible through the dawah work performed by Moses. He preached the truth before Pharaoh. After the completion of the tenure of his dawah mission came the time for Pharaoh to be pronounced guilty and to be destroyed; and for Moses and his community to be victorious and dominant. In this context, one of the meanings of ‘showing the straight path’ is that the right solution to the problem of Pharaoh was revealed to them. Though this was a problem faced at the community level, its solution nevertheless lay in communicating the divine message. So, the victory and supremacy which they achieved was the result of dawah efforts and was not due to any national struggle or rebellion against Pharaoh in the usual sense.
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ
📘 Elijah (Elias or Ilyas) was probably a descendant of Aaron (Harun). He lived in the ninth century B.C. at a time when Israel (Palestine) was governed by the Jewish King, Ahab, while Lebanon, was ruled by Phoenicians, polytheists who worshipped Baal (ba‘l). Ahab married the daughter of the King of Lebanon. Under the influence of their Queen, the Jews began worshipping Baal. Then, Elijah calling upon the Jews to worship One God, which was their original (ancestral) religion. A detailed account of Elijah is given in the Bible. Only a few Jews supported Elijah in his mission. Many of them opposed him to the extent of hatching plots to murder him. But Elijah subsequently attained a high status among the Jews. Now, in Jewish history, he is treated as a great prophet.
إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ
📘 Elijah (Elias or Ilyas) was probably a descendant of Aaron (Harun). He lived in the ninth century B.C. at a time when Israel (Palestine) was governed by the Jewish King, Ahab, while Lebanon, was ruled by Phoenicians, polytheists who worshipped Baal (ba‘l). Ahab married the daughter of the King of Lebanon. Under the influence of their Queen, the Jews began worshipping Baal. Then, Elijah calling upon the Jews to worship One God, which was their original (ancestral) religion. A detailed account of Elijah is given in the Bible. Only a few Jews supported Elijah in his mission. Many of them opposed him to the extent of hatching plots to murder him. But Elijah subsequently attained a high status among the Jews. Now, in Jewish history, he is treated as a great prophet.
أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ
📘 Elijah (Elias or Ilyas) was probably a descendant of Aaron (Harun). He lived in the ninth century B.C. at a time when Israel (Palestine) was governed by the Jewish King, Ahab, while Lebanon, was ruled by Phoenicians, polytheists who worshipped Baal (ba‘l). Ahab married the daughter of the King of Lebanon. Under the influence of their Queen, the Jews began worshipping Baal. Then, Elijah calling upon the Jews to worship One God, which was their original (ancestral) religion. A detailed account of Elijah is given in the Bible. Only a few Jews supported Elijah in his mission. Many of them opposed him to the extent of hatching plots to murder him. But Elijah subsequently attained a high status among the Jews. Now, in Jewish history, he is treated as a great prophet.
اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ
📘 Elijah (Elias or Ilyas) was probably a descendant of Aaron (Harun). He lived in the ninth century B.C. at a time when Israel (Palestine) was governed by the Jewish King, Ahab, while Lebanon, was ruled by Phoenicians, polytheists who worshipped Baal (ba‘l). Ahab married the daughter of the King of Lebanon. Under the influence of their Queen, the Jews began worshipping Baal. Then, Elijah calling upon the Jews to worship One God, which was their original (ancestral) religion. A detailed account of Elijah is given in the Bible. Only a few Jews supported Elijah in his mission. Many of them opposed him to the extent of hatching plots to murder him. But Elijah subsequently attained a high status among the Jews. Now, in Jewish history, he is treated as a great prophet.
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
📘 Elijah (Elias or Ilyas) was probably a descendant of Aaron (Harun). He lived in the ninth century B.C. at a time when Israel (Palestine) was governed by the Jewish King, Ahab, while Lebanon, was ruled by Phoenicians, polytheists who worshipped Baal (ba‘l). Ahab married the daughter of the King of Lebanon. Under the influence of their Queen, the Jews began worshipping Baal. Then, Elijah calling upon the Jews to worship One God, which was their original (ancestral) religion. A detailed account of Elijah is given in the Bible. Only a few Jews supported Elijah in his mission. Many of them opposed him to the extent of hatching plots to murder him. But Elijah subsequently attained a high status among the Jews. Now, in Jewish history, he is treated as a great prophet.
إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
📘 Elijah (Elias or Ilyas) was probably a descendant of Aaron (Harun). He lived in the ninth century B.C. at a time when Israel (Palestine) was governed by the Jewish King, Ahab, while Lebanon, was ruled by Phoenicians, polytheists who worshipped Baal (ba‘l). Ahab married the daughter of the King of Lebanon. Under the influence of their Queen, the Jews began worshipping Baal. Then, Elijah calling upon the Jews to worship One God, which was their original (ancestral) religion. A detailed account of Elijah is given in the Bible. Only a few Jews supported Elijah in his mission. Many of them opposed him to the extent of hatching plots to murder him. But Elijah subsequently attained a high status among the Jews. Now, in Jewish history, he is treated as a great prophet.
وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ
📘 Elijah (Elias or Ilyas) was probably a descendant of Aaron (Harun). He lived in the ninth century B.C. at a time when Israel (Palestine) was governed by the Jewish King, Ahab, while Lebanon, was ruled by Phoenicians, polytheists who worshipped Baal (ba‘l). Ahab married the daughter of the King of Lebanon. Under the influence of their Queen, the Jews began worshipping Baal. Then, Elijah calling upon the Jews to worship One God, which was their original (ancestral) religion. A detailed account of Elijah is given in the Bible. Only a few Jews supported Elijah in his mission. Many of them opposed him to the extent of hatching plots to murder him. But Elijah subsequently attained a high status among the Jews. Now, in Jewish history, he is treated as a great prophet.
وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ
📘 The universe as we observe from the earth is so complicated and so extensive that the re-creation of human beings in the next world appears to be a work of comparatively smaller magnitude. A greater specimen of the creative power of the Creator is before us, then why should it be impossible for that Creator to engage in creation on a lesser scale? On analysing the human body, it appears that it is a combination of earthly components. Man is made up of substances found on earth, such as water, calcium, iron, sodium, etc. All these are found in our world in abundance, then by utilising the same elements from which He once created human beings, can He not re-create man?
سَلَامٌ عَلَىٰ إِلْ يَاسِينَ
📘 Elijah (Elias or Ilyas) was probably a descendant of Aaron (Harun). He lived in the ninth century B.C. at a time when Israel (Palestine) was governed by the Jewish King, Ahab, while Lebanon, was ruled by Phoenicians, polytheists who worshipped Baal (ba‘l). Ahab married the daughter of the King of Lebanon. Under the influence of their Queen, the Jews began worshipping Baal. Then, Elijah calling upon the Jews to worship One God, which was their original (ancestral) religion. A detailed account of Elijah is given in the Bible. Only a few Jews supported Elijah in his mission. Many of them opposed him to the extent of hatching plots to murder him. But Elijah subsequently attained a high status among the Jews. Now, in Jewish history, he is treated as a great prophet.
إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
📘 Elijah (Elias or Ilyas) was probably a descendant of Aaron (Harun). He lived in the ninth century B.C. at a time when Israel (Palestine) was governed by the Jewish King, Ahab, while Lebanon, was ruled by Phoenicians, polytheists who worshipped Baal (ba‘l). Ahab married the daughter of the King of Lebanon. Under the influence of their Queen, the Jews began worshipping Baal. Then, Elijah calling upon the Jews to worship One God, which was their original (ancestral) religion. A detailed account of Elijah is given in the Bible. Only a few Jews supported Elijah in his mission. Many of them opposed him to the extent of hatching plots to murder him. But Elijah subsequently attained a high status among the Jews. Now, in Jewish history, he is treated as a great prophet.
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
📘 Elijah (Elias or Ilyas) was probably a descendant of Aaron (Harun). He lived in the ninth century B.C. at a time when Israel (Palestine) was governed by the Jewish King, Ahab, while Lebanon, was ruled by Phoenicians, polytheists who worshipped Baal (ba‘l). Ahab married the daughter of the King of Lebanon. Under the influence of their Queen, the Jews began worshipping Baal. Then, Elijah calling upon the Jews to worship One God, which was their original (ancestral) religion. A detailed account of Elijah is given in the Bible. Only a few Jews supported Elijah in his mission. Many of them opposed him to the extent of hatching plots to murder him. But Elijah subsequently attained a high status among the Jews. Now, in Jewish history, he is treated as a great prophet.
وَإِنَّ لُوطًا لَمِنَ الْمُرْسَلِينَ
📘 Lot was Abraham’s nephew. He was sent to give guidance to the people of Sodom and Gomorrah (in the Dead Sea area). The inhabitants of this place indulged in the worship of beings other than God. But they did not accept Lot’s guidance. At last, they had to face the wrath of God and all were killed except Lot and his companions. The ruins of the towns inhabited by the people of Lot lay along the Dead Sea coast, and the Quraysh tribesmen used to pass by these ruins while on their way to Syria and Palestine to engage in trade. But unfortunately, man takes note of incidents that befall him but seldom learns lessons from the fate of others.
إِذْ نَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ
📘 Lot was Abraham’s nephew. He was sent to give guidance to the people of Sodom and Gomorrah (in the Dead Sea area). The inhabitants of this place indulged in the worship of beings other than God. But they did not accept Lot’s guidance. At last, they had to face the wrath of God and all were killed except Lot and his companions. The ruins of the towns inhabited by the people of Lot lay along the Dead Sea coast, and the Quraysh tribesmen used to pass by these ruins while on their way to Syria and Palestine to engage in trade. But unfortunately, man takes note of incidents that befall him but seldom learns lessons from the fate of others.
إِلَّا عَجُوزًا فِي الْغَابِرِينَ
📘 Lot was Abraham’s nephew. He was sent to give guidance to the people of Sodom and Gomorrah (in the Dead Sea area). The inhabitants of this place indulged in the worship of beings other than God. But they did not accept Lot’s guidance. At last, they had to face the wrath of God and all were killed except Lot and his companions. The ruins of the towns inhabited by the people of Lot lay along the Dead Sea coast, and the Quraysh tribesmen used to pass by these ruins while on their way to Syria and Palestine to engage in trade. But unfortunately, man takes note of incidents that befall him but seldom learns lessons from the fate of others.
ثُمَّ دَمَّرْنَا الْآخَرِينَ
📘 Lot was Abraham’s nephew. He was sent to give guidance to the people of Sodom and Gomorrah (in the Dead Sea area). The inhabitants of this place indulged in the worship of beings other than God. But they did not accept Lot’s guidance. At last, they had to face the wrath of God and all were killed except Lot and his companions. The ruins of the towns inhabited by the people of Lot lay along the Dead Sea coast, and the Quraysh tribesmen used to pass by these ruins while on their way to Syria and Palestine to engage in trade. But unfortunately, man takes note of incidents that befall him but seldom learns lessons from the fate of others.
وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ
📘 Lot was Abraham’s nephew. He was sent to give guidance to the people of Sodom and Gomorrah (in the Dead Sea area). The inhabitants of this place indulged in the worship of beings other than God. But they did not accept Lot’s guidance. At last, they had to face the wrath of God and all were killed except Lot and his companions. The ruins of the towns inhabited by the people of Lot lay along the Dead Sea coast, and the Quraysh tribesmen used to pass by these ruins while on their way to Syria and Palestine to engage in trade. But unfortunately, man takes note of incidents that befall him but seldom learns lessons from the fate of others.
وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ
📘 Lot was Abraham’s nephew. He was sent to give guidance to the people of Sodom and Gomorrah (in the Dead Sea area). The inhabitants of this place indulged in the worship of beings other than God. But they did not accept Lot’s guidance. At last, they had to face the wrath of God and all were killed except Lot and his companions. The ruins of the towns inhabited by the people of Lot lay along the Dead Sea coast, and the Quraysh tribesmen used to pass by these ruins while on their way to Syria and Palestine to engage in trade. But unfortunately, man takes note of incidents that befall him but seldom learns lessons from the fate of others.
وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ
📘 Jonah (Yunus) lived in the eighth century B.C. and was sent as a prophet to the ancient city of Nineveh in Iraq. After performing his dawah mission for a certain period of time, he came to the conclusion that his people were not going to embrace the true faith, and left the city. To proceed with his journey, he boarded a boat, perhaps on the bank of the River Tigris. The boat was overloaded; and halfway to its destination it was feared that it would sink. In order to lighten the burden of the boat, lots were drawn to decide who should be thrown out of the boat. The name of Jonah was drawn and so the sea-men threw him over-board. Then, at God’s behest, a huge fish swallowed him, took him to the river bank and cast him ashore. Jonah had left his people before time, in this way God ordained him to return to his people. He went back and started preaching once again, with the result that all the one hundred and twenty five thousand inhabitants of the area became believers. This incident shows that it is absolutely essential for a preacher to have patience, even at a time when his community becomes hostile towards him.
وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ
📘 The universe as we observe from the earth is so complicated and so extensive that the re-creation of human beings in the next world appears to be a work of comparatively smaller magnitude. A greater specimen of the creative power of the Creator is before us, then why should it be impossible for that Creator to engage in creation on a lesser scale? On analysing the human body, it appears that it is a combination of earthly components. Man is made up of substances found on earth, such as water, calcium, iron, sodium, etc. All these are found in our world in abundance, then by utilising the same elements from which He once created human beings, can He not re-create man?
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
📘 Jonah (Yunus) lived in the eighth century B.C. and was sent as a prophet to the ancient city of Nineveh in Iraq. After performing his dawah mission for a certain period of time, he came to the conclusion that his people were not going to embrace the true faith, and left the city. To proceed with his journey, he boarded a boat, perhaps on the bank of the River Tigris. The boat was overloaded; and halfway to its destination it was feared that it would sink. In order to lighten the burden of the boat, lots were drawn to decide who should be thrown out of the boat. The name of Jonah was drawn and so the sea-men threw him over-board. Then, at God’s behest, a huge fish swallowed him, took him to the river bank and cast him ashore. Jonah had left his people before time, in this way God ordained him to return to his people. He went back and started preaching once again, with the result that all the one hundred and twenty five thousand inhabitants of the area became believers. This incident shows that it is absolutely essential for a preacher to have patience, even at a time when his community becomes hostile towards him.
فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ
📘 Jonah (Yunus) lived in the eighth century B.C. and was sent as a prophet to the ancient city of Nineveh in Iraq. After performing his dawah mission for a certain period of time, he came to the conclusion that his people were not going to embrace the true faith, and left the city. To proceed with his journey, he boarded a boat, perhaps on the bank of the River Tigris. The boat was overloaded; and halfway to its destination it was feared that it would sink. In order to lighten the burden of the boat, lots were drawn to decide who should be thrown out of the boat. The name of Jonah was drawn and so the sea-men threw him over-board. Then, at God’s behest, a huge fish swallowed him, took him to the river bank and cast him ashore. Jonah had left his people before time, in this way God ordained him to return to his people. He went back and started preaching once again, with the result that all the one hundred and twenty five thousand inhabitants of the area became believers. This incident shows that it is absolutely essential for a preacher to have patience, even at a time when his community becomes hostile towards him.
فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ
📘 Jonah (Yunus) lived in the eighth century B.C. and was sent as a prophet to the ancient city of Nineveh in Iraq. After performing his dawah mission for a certain period of time, he came to the conclusion that his people were not going to embrace the true faith, and left the city. To proceed with his journey, he boarded a boat, perhaps on the bank of the River Tigris. The boat was overloaded; and halfway to its destination it was feared that it would sink. In order to lighten the burden of the boat, lots were drawn to decide who should be thrown out of the boat. The name of Jonah was drawn and so the sea-men threw him over-board. Then, at God’s behest, a huge fish swallowed him, took him to the river bank and cast him ashore. Jonah had left his people before time, in this way God ordained him to return to his people. He went back and started preaching once again, with the result that all the one hundred and twenty five thousand inhabitants of the area became believers. This incident shows that it is absolutely essential for a preacher to have patience, even at a time when his community becomes hostile towards him.
فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
📘 Jonah (Yunus) lived in the eighth century B.C. and was sent as a prophet to the ancient city of Nineveh in Iraq. After performing his dawah mission for a certain period of time, he came to the conclusion that his people were not going to embrace the true faith, and left the city. To proceed with his journey, he boarded a boat, perhaps on the bank of the River Tigris. The boat was overloaded; and halfway to its destination it was feared that it would sink. In order to lighten the burden of the boat, lots were drawn to decide who should be thrown out of the boat. The name of Jonah was drawn and so the sea-men threw him over-board. Then, at God’s behest, a huge fish swallowed him, took him to the river bank and cast him ashore. Jonah had left his people before time, in this way God ordained him to return to his people. He went back and started preaching once again, with the result that all the one hundred and twenty five thousand inhabitants of the area became believers. This incident shows that it is absolutely essential for a preacher to have patience, even at a time when his community becomes hostile towards him.
لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ
📘 Jonah (Yunus) lived in the eighth century B.C. and was sent as a prophet to the ancient city of Nineveh in Iraq. After performing his dawah mission for a certain period of time, he came to the conclusion that his people were not going to embrace the true faith, and left the city. To proceed with his journey, he boarded a boat, perhaps on the bank of the River Tigris. The boat was overloaded; and halfway to its destination it was feared that it would sink. In order to lighten the burden of the boat, lots were drawn to decide who should be thrown out of the boat. The name of Jonah was drawn and so the sea-men threw him over-board. Then, at God’s behest, a huge fish swallowed him, took him to the river bank and cast him ashore. Jonah had left his people before time, in this way God ordained him to return to his people. He went back and started preaching once again, with the result that all the one hundred and twenty five thousand inhabitants of the area became believers. This incident shows that it is absolutely essential for a preacher to have patience, even at a time when his community becomes hostile towards him.
۞ فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيمٌ
📘 Jonah (Yunus) lived in the eighth century B.C. and was sent as a prophet to the ancient city of Nineveh in Iraq. After performing his dawah mission for a certain period of time, he came to the conclusion that his people were not going to embrace the true faith, and left the city. To proceed with his journey, he boarded a boat, perhaps on the bank of the River Tigris. The boat was overloaded; and halfway to its destination it was feared that it would sink. In order to lighten the burden of the boat, lots were drawn to decide who should be thrown out of the boat. The name of Jonah was drawn and so the sea-men threw him over-board. Then, at God’s behest, a huge fish swallowed him, took him to the river bank and cast him ashore. Jonah had left his people before time, in this way God ordained him to return to his people. He went back and started preaching once again, with the result that all the one hundred and twenty five thousand inhabitants of the area became believers. This incident shows that it is absolutely essential for a preacher to have patience, even at a time when his community becomes hostile towards him.
وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ
📘 Jonah (Yunus) lived in the eighth century B.C. and was sent as a prophet to the ancient city of Nineveh in Iraq. After performing his dawah mission for a certain period of time, he came to the conclusion that his people were not going to embrace the true faith, and left the city. To proceed with his journey, he boarded a boat, perhaps on the bank of the River Tigris. The boat was overloaded; and halfway to its destination it was feared that it would sink. In order to lighten the burden of the boat, lots were drawn to decide who should be thrown out of the boat. The name of Jonah was drawn and so the sea-men threw him over-board. Then, at God’s behest, a huge fish swallowed him, took him to the river bank and cast him ashore. Jonah had left his people before time, in this way God ordained him to return to his people. He went back and started preaching once again, with the result that all the one hundred and twenty five thousand inhabitants of the area became believers. This incident shows that it is absolutely essential for a preacher to have patience, even at a time when his community becomes hostile towards him.
وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ
📘 Jonah (Yunus) lived in the eighth century B.C. and was sent as a prophet to the ancient city of Nineveh in Iraq. After performing his dawah mission for a certain period of time, he came to the conclusion that his people were not going to embrace the true faith, and left the city. To proceed with his journey, he boarded a boat, perhaps on the bank of the River Tigris. The boat was overloaded; and halfway to its destination it was feared that it would sink. In order to lighten the burden of the boat, lots were drawn to decide who should be thrown out of the boat. The name of Jonah was drawn and so the sea-men threw him over-board. Then, at God’s behest, a huge fish swallowed him, took him to the river bank and cast him ashore. Jonah had left his people before time, in this way God ordained him to return to his people. He went back and started preaching once again, with the result that all the one hundred and twenty five thousand inhabitants of the area became believers. This incident shows that it is absolutely essential for a preacher to have patience, even at a time when his community becomes hostile towards him.
فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ
📘 Jonah (Yunus) lived in the eighth century B.C. and was sent as a prophet to the ancient city of Nineveh in Iraq. After performing his dawah mission for a certain period of time, he came to the conclusion that his people were not going to embrace the true faith, and left the city. To proceed with his journey, he boarded a boat, perhaps on the bank of the River Tigris. The boat was overloaded; and halfway to its destination it was feared that it would sink. In order to lighten the burden of the boat, lots were drawn to decide who should be thrown out of the boat. The name of Jonah was drawn and so the sea-men threw him over-board. Then, at God’s behest, a huge fish swallowed him, took him to the river bank and cast him ashore. Jonah had left his people before time, in this way God ordained him to return to his people. He went back and started preaching once again, with the result that all the one hundred and twenty five thousand inhabitants of the area became believers. This incident shows that it is absolutely essential for a preacher to have patience, even at a time when his community becomes hostile towards him.
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
📘 Satanic inducements, together with erroneous interpretations and interpolations made by human beings distorted the facts. One such belief is that the angels are the daughters of God. This was a baseless assertion and contradicted the polytheists themselves who considered women to be weaker. If the logic of the polytheists were to be upheld, God should have created sons for Himself. Producing such preposterous assertions is a crime and those who do so shall be held accountable for their utterances on the Day of Judgement.
وَقَالُوا إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ
📘 The universe as we observe from the earth is so complicated and so extensive that the re-creation of human beings in the next world appears to be a work of comparatively smaller magnitude. A greater specimen of the creative power of the Creator is before us, then why should it be impossible for that Creator to engage in creation on a lesser scale? On analysing the human body, it appears that it is a combination of earthly components. Man is made up of substances found on earth, such as water, calcium, iron, sodium, etc. All these are found in our world in abundance, then by utilising the same elements from which He once created human beings, can He not re-create man?
أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ
📘 Satanic inducements, together with erroneous interpretations and interpolations made by human beings distorted the facts. One such belief is that the angels are the daughters of God. This was a baseless assertion and contradicted the polytheists themselves who considered women to be weaker. If the logic of the polytheists were to be upheld, God should have created sons for Himself. Producing such preposterous assertions is a crime and those who do so shall be held accountable for their utterances on the Day of Judgement.
أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ
📘 Satanic inducements, together with erroneous interpretations and interpolations made by human beings distorted the facts. One such belief is that the angels are the daughters of God. This was a baseless assertion and contradicted the polytheists themselves who considered women to be weaker. If the logic of the polytheists were to be upheld, God should have created sons for Himself. Producing such preposterous assertions is a crime and those who do so shall be held accountable for their utterances on the Day of Judgement.
وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ
📘 Satanic inducements, together with erroneous interpretations and interpolations made by human beings distorted the facts. One such belief is that the angels are the daughters of God. This was a baseless assertion and contradicted the polytheists themselves who considered women to be weaker. If the logic of the polytheists were to be upheld, God should have created sons for Himself. Producing such preposterous assertions is a crime and those who do so shall be held accountable for their utterances on the Day of Judgement.
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
📘 Satanic inducements, together with erroneous interpretations and interpolations made by human beings distorted the facts. One such belief is that the angels are the daughters of God. This was a baseless assertion and contradicted the polytheists themselves who considered women to be weaker. If the logic of the polytheists were to be upheld, God should have created sons for Himself. Producing such preposterous assertions is a crime and those who do so shall be held accountable for their utterances on the Day of Judgement.
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
📘 Satanic inducements, together with erroneous interpretations and interpolations made by human beings distorted the facts. One such belief is that the angels are the daughters of God. This was a baseless assertion and contradicted the polytheists themselves who considered women to be weaker. If the logic of the polytheists were to be upheld, God should have created sons for Himself. Producing such preposterous assertions is a crime and those who do so shall be held accountable for their utterances on the Day of Judgement.
أَفَلَا تَذَكَّرُونَ
📘 Satanic inducements, together with erroneous interpretations and interpolations made by human beings distorted the facts. One such belief is that the angels are the daughters of God. This was a baseless assertion and contradicted the polytheists themselves who considered women to be weaker. If the logic of the polytheists were to be upheld, God should have created sons for Himself. Producing such preposterous assertions is a crime and those who do so shall be held accountable for their utterances on the Day of Judgement.
أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ
📘 Satanic inducements, together with erroneous interpretations and interpolations made by human beings distorted the facts. One such belief is that the angels are the daughters of God. This was a baseless assertion and contradicted the polytheists themselves who considered women to be weaker. If the logic of the polytheists were to be upheld, God should have created sons for Himself. Producing such preposterous assertions is a crime and those who do so shall be held accountable for their utterances on the Day of Judgement.
فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ
📘 Satanic inducements, together with erroneous interpretations and interpolations made by human beings distorted the facts. One such belief is that the angels are the daughters of God. This was a baseless assertion and contradicted the polytheists themselves who considered women to be weaker. If the logic of the polytheists were to be upheld, God should have created sons for Himself. Producing such preposterous assertions is a crime and those who do so shall be held accountable for their utterances on the Day of Judgement.
وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
📘 A belief has it, that the ‘jinn’ are both the opponents and equals of God. But those who hold this belief are greatly misguided. They also think that the forces of evil are in the hands of the jinn and forces of righteousness are in the hands of the angels; both having the power to create trouble or bring success to anybody they like. Similarly, the Zoroastrians believe in the duality of the godhead. According to them, Yazdan is the god of righteousness and Aherman is the god of evil. Man, on the basis of his false assumptions, worships angels when angels themselves proclaim the greatness of the one and only God, at all times.
سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ
📘 A belief has it, that the ‘jinn’ are both the opponents and equals of God. But those who hold this belief are greatly misguided. They also think that the forces of evil are in the hands of the jinn and forces of righteousness are in the hands of the angels; both having the power to create trouble or bring success to anybody they like. Similarly, the Zoroastrians believe in the duality of the godhead. According to them, Yazdan is the god of righteousness and Aherman is the god of evil. Man, on the basis of his false assumptions, worships angels when angels themselves proclaim the greatness of the one and only God, at all times.
أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ
📘 The universe as we observe from the earth is so complicated and so extensive that the re-creation of human beings in the next world appears to be a work of comparatively smaller magnitude. A greater specimen of the creative power of the Creator is before us, then why should it be impossible for that Creator to engage in creation on a lesser scale? On analysing the human body, it appears that it is a combination of earthly components. Man is made up of substances found on earth, such as water, calcium, iron, sodium, etc. All these are found in our world in abundance, then by utilising the same elements from which He once created human beings, can He not re-create man?
إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
📘 A belief has it, that the ‘jinn’ are both the opponents and equals of God. But those who hold this belief are greatly misguided. They also think that the forces of evil are in the hands of the jinn and forces of righteousness are in the hands of the angels; both having the power to create trouble or bring success to anybody they like. Similarly, the Zoroastrians believe in the duality of the godhead. According to them, Yazdan is the god of righteousness and Aherman is the god of evil. Man, on the basis of his false assumptions, worships angels when angels themselves proclaim the greatness of the one and only God, at all times.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ
📘 A belief has it, that the ‘jinn’ are both the opponents and equals of God. But those who hold this belief are greatly misguided. They also think that the forces of evil are in the hands of the jinn and forces of righteousness are in the hands of the angels; both having the power to create trouble or bring success to anybody they like. Similarly, the Zoroastrians believe in the duality of the godhead. According to them, Yazdan is the god of righteousness and Aherman is the god of evil. Man, on the basis of his false assumptions, worships angels when angels themselves proclaim the greatness of the one and only God, at all times.
مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ
📘 A belief has it, that the ‘jinn’ are both the opponents and equals of God. But those who hold this belief are greatly misguided. They also think that the forces of evil are in the hands of the jinn and forces of righteousness are in the hands of the angels; both having the power to create trouble or bring success to anybody they like. Similarly, the Zoroastrians believe in the duality of the godhead. According to them, Yazdan is the god of righteousness and Aherman is the god of evil. Man, on the basis of his false assumptions, worships angels when angels themselves proclaim the greatness of the one and only God, at all times.
إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ
📘 A belief has it, that the ‘jinn’ are both the opponents and equals of God. But those who hold this belief are greatly misguided. They also think that the forces of evil are in the hands of the jinn and forces of righteousness are in the hands of the angels; both having the power to create trouble or bring success to anybody they like. Similarly, the Zoroastrians believe in the duality of the godhead. According to them, Yazdan is the god of righteousness and Aherman is the god of evil. Man, on the basis of his false assumptions, worships angels when angels themselves proclaim the greatness of the one and only God, at all times.
وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ
📘 A belief has it, that the ‘jinn’ are both the opponents and equals of God. But those who hold this belief are greatly misguided. They also think that the forces of evil are in the hands of the jinn and forces of righteousness are in the hands of the angels; both having the power to create trouble or bring success to anybody they like. Similarly, the Zoroastrians believe in the duality of the godhead. According to them, Yazdan is the god of righteousness and Aherman is the god of evil. Man, on the basis of his false assumptions, worships angels when angels themselves proclaim the greatness of the one and only God, at all times.
وَإِنَّا لَنَحْنُ الصَّافُّونَ
📘 A belief has it, that the ‘jinn’ are both the opponents and equals of God. But those who hold this belief are greatly misguided. They also think that the forces of evil are in the hands of the jinn and forces of righteousness are in the hands of the angels; both having the power to create trouble or bring success to anybody they like. Similarly, the Zoroastrians believe in the duality of the godhead. According to them, Yazdan is the god of righteousness and Aherman is the god of evil. Man, on the basis of his false assumptions, worships angels when angels themselves proclaim the greatness of the one and only God, at all times.
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
📘 A belief has it, that the ‘jinn’ are both the opponents and equals of God. But those who hold this belief are greatly misguided. They also think that the forces of evil are in the hands of the jinn and forces of righteousness are in the hands of the angels; both having the power to create trouble or bring success to anybody they like. Similarly, the Zoroastrians believe in the duality of the godhead. According to them, Yazdan is the god of righteousness and Aherman is the god of evil. Man, on the basis of his false assumptions, worships angels when angels themselves proclaim the greatness of the one and only God, at all times.
وَإِنْ كَانُوا لَيَقُولُونَ
📘 In ancient times, when the Arabs heard that the Jews and other peoples had rejected their prophets, they used to proudly say, ‘These people are unfortunate. If a prophet had come to us, we would have appreciated him and supported him.’ But, when God did send a prophet among them, they rejected him just as others had rejected their prophets. The Truth which affects others is readily seen by a man, but the Truth which affects him personally, seldom catches his eye. Throughout history, people have ignored the call of the preachers of Truth. They forget that the preachers of Truth endeavour to spread God’s word which will in any case reign supreme, however much the unbelievers may oppose them.
لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ
📘 In ancient times, when the Arabs heard that the Jews and other peoples had rejected their prophets, they used to proudly say, ‘These people are unfortunate. If a prophet had come to us, we would have appreciated him and supported him.’ But, when God did send a prophet among them, they rejected him just as others had rejected their prophets. The Truth which affects others is readily seen by a man, but the Truth which affects him personally, seldom catches his eye. Throughout history, people have ignored the call of the preachers of Truth. They forget that the preachers of Truth endeavour to spread God’s word which will in any case reign supreme, however much the unbelievers may oppose them.
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
📘 In ancient times, when the Arabs heard that the Jews and other peoples had rejected their prophets, they used to proudly say, ‘These people are unfortunate. If a prophet had come to us, we would have appreciated him and supported him.’ But, when God did send a prophet among them, they rejected him just as others had rejected their prophets. The Truth which affects others is readily seen by a man, but the Truth which affects him personally, seldom catches his eye. Throughout history, people have ignored the call of the preachers of Truth. They forget that the preachers of Truth endeavour to spread God’s word which will in any case reign supreme, however much the unbelievers may oppose them.
أَوَآبَاؤُنَا الْأَوَّلُونَ
📘 The universe as we observe from the earth is so complicated and so extensive that the re-creation of human beings in the next world appears to be a work of comparatively smaller magnitude. A greater specimen of the creative power of the Creator is before us, then why should it be impossible for that Creator to engage in creation on a lesser scale? On analysing the human body, it appears that it is a combination of earthly components. Man is made up of substances found on earth, such as water, calcium, iron, sodium, etc. All these are found in our world in abundance, then by utilising the same elements from which He once created human beings, can He not re-create man?
فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ
📘 In ancient times, when the Arabs heard that the Jews and other peoples had rejected their prophets, they used to proudly say, ‘These people are unfortunate. If a prophet had come to us, we would have appreciated him and supported him.’ But, when God did send a prophet among them, they rejected him just as others had rejected their prophets. The Truth which affects others is readily seen by a man, but the Truth which affects him personally, seldom catches his eye. Throughout history, people have ignored the call of the preachers of Truth. They forget that the preachers of Truth endeavour to spread God’s word which will in any case reign supreme, however much the unbelievers may oppose them.
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
📘 In ancient times, when the Arabs heard that the Jews and other peoples had rejected their prophets, they used to proudly say, ‘These people are unfortunate. If a prophet had come to us, we would have appreciated him and supported him.’ But, when God did send a prophet among them, they rejected him just as others had rejected their prophets. The Truth which affects others is readily seen by a man, but the Truth which affects him personally, seldom catches his eye. Throughout history, people have ignored the call of the preachers of Truth. They forget that the preachers of Truth endeavour to spread God’s word which will in any case reign supreme, however much the unbelievers may oppose them.
إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ
📘 In ancient times, when the Arabs heard that the Jews and other peoples had rejected their prophets, they used to proudly say, ‘These people are unfortunate. If a prophet had come to us, we would have appreciated him and supported him.’ But, when God did send a prophet among them, they rejected him just as others had rejected their prophets. The Truth which affects others is readily seen by a man, but the Truth which affects him personally, seldom catches his eye. Throughout history, people have ignored the call of the preachers of Truth. They forget that the preachers of Truth endeavour to spread God’s word which will in any case reign supreme, however much the unbelievers may oppose them.
وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ
📘 In ancient times, when the Arabs heard that the Jews and other peoples had rejected their prophets, they used to proudly say, ‘These people are unfortunate. If a prophet had come to us, we would have appreciated him and supported him.’ But, when God did send a prophet among them, they rejected him just as others had rejected their prophets. The Truth which affects others is readily seen by a man, but the Truth which affects him personally, seldom catches his eye. Throughout history, people have ignored the call of the preachers of Truth. They forget that the preachers of Truth endeavour to spread God’s word which will in any case reign supreme, however much the unbelievers may oppose them.
فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ
📘 In ancient times, when the Arabs heard that the Jews and other peoples had rejected their prophets, they used to proudly say, ‘These people are unfortunate. If a prophet had come to us, we would have appreciated him and supported him.’ But, when God did send a prophet among them, they rejected him just as others had rejected their prophets. The Truth which affects others is readily seen by a man, but the Truth which affects him personally, seldom catches his eye. Throughout history, people have ignored the call of the preachers of Truth. They forget that the preachers of Truth endeavour to spread God’s word which will in any case reign supreme, however much the unbelievers may oppose them.
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
📘 In ancient times, when the Arabs heard that the Jews and other peoples had rejected their prophets, they used to proudly say, ‘These people are unfortunate. If a prophet had come to us, we would have appreciated him and supported him.’ But, when God did send a prophet among them, they rejected him just as others had rejected their prophets. The Truth which affects others is readily seen by a man, but the Truth which affects him personally, seldom catches his eye. Throughout history, people have ignored the call of the preachers of Truth. They forget that the preachers of Truth endeavour to spread God’s word which will in any case reign supreme, however much the unbelievers may oppose them.
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
📘 The prophets used to warn their community about the consequences of denying God’s Message. But people did not attach any importance to their words and instead ridiculed them because their prophet did not seem important enough to invoke God’s punishment on their rejection of his call. However, in spite of their ridicule, God’s punishment was not meted out to them immediately, because before that can happen, the dawah work should have been brought to completion. That is why the prophets have been exhorted by God to exercise patience and avoid confrontation until the period of respite given to the people has been brought to an end at God’s instance.
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ
📘 The prophets used to warn their community about the consequences of denying God’s Message. But people did not attach any importance to their words and instead ridiculed them because their prophet did not seem important enough to invoke God’s punishment on their rejection of his call. However, in spite of their ridicule, God’s punishment was not meted out to them immediately, because before that can happen, the dawah work should have been brought to completion. That is why the prophets have been exhorted by God to exercise patience and avoid confrontation until the period of respite given to the people has been brought to an end at God’s instance.
وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ
📘 The prophets used to warn their community about the consequences of denying God’s Message. But people did not attach any importance to their words and instead ridiculed them because their prophet did not seem important enough to invoke God’s punishment on their rejection of his call. However, in spite of their ridicule, God’s punishment was not meted out to them immediately, because before that can happen, the dawah work should have been brought to completion. That is why the prophets have been exhorted by God to exercise patience and avoid confrontation until the period of respite given to the people has been brought to an end at God’s instance.
وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ
📘 The prophets used to warn their community about the consequences of denying God’s Message. But people did not attach any importance to their words and instead ridiculed them because their prophet did not seem important enough to invoke God’s punishment on their rejection of his call. However, in spite of their ridicule, God’s punishment was not meted out to them immediately, because before that can happen, the dawah work should have been brought to completion. That is why the prophets have been exhorted by God to exercise patience and avoid confrontation until the period of respite given to the people has been brought to an end at God’s instance.
قُلْ نَعَمْ وَأَنْتُمْ دَاخِرُونَ
📘 The universe as we observe from the earth is so complicated and so extensive that the re-creation of human beings in the next world appears to be a work of comparatively smaller magnitude. A greater specimen of the creative power of the Creator is before us, then why should it be impossible for that Creator to engage in creation on a lesser scale? On analysing the human body, it appears that it is a combination of earthly components. Man is made up of substances found on earth, such as water, calcium, iron, sodium, etc. All these are found in our world in abundance, then by utilising the same elements from which He once created human beings, can He not re-create man?
سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ
📘 The prophets used to warn their community about the consequences of denying God’s Message. But people did not attach any importance to their words and instead ridiculed them because their prophet did not seem important enough to invoke God’s punishment on their rejection of his call. However, in spite of their ridicule, God’s punishment was not meted out to them immediately, because before that can happen, the dawah work should have been brought to completion. That is why the prophets have been exhorted by God to exercise patience and avoid confrontation until the period of respite given to the people has been brought to an end at God’s instance.
وَسَلَامٌ عَلَى الْمُرْسَلِينَ
📘 The prophets used to warn their community about the consequences of denying God’s Message. But people did not attach any importance to their words and instead ridiculed them because their prophet did not seem important enough to invoke God’s punishment on their rejection of his call. However, in spite of their ridicule, God’s punishment was not meted out to them immediately, because before that can happen, the dawah work should have been brought to completion. That is why the prophets have been exhorted by God to exercise patience and avoid confrontation until the period of respite given to the people has been brought to an end at God’s instance.
وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
📘 The prophets used to warn their community about the consequences of denying God’s Message. But people did not attach any importance to their words and instead ridiculed them because their prophet did not seem important enough to invoke God’s punishment on their rejection of his call. However, in spite of their ridicule, God’s punishment was not meted out to them immediately, because before that can happen, the dawah work should have been brought to completion. That is why the prophets have been exhorted by God to exercise patience and avoid confrontation until the period of respite given to the people has been brought to an end at God’s instance.
فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ فَإِذَا هُمْ يَنْظُرُونَ
📘 In the present world, tidings of the future life or life in the Hereafter, are regularly communicated. But man attaches no importance to this. In the Hereafter, the reality of future life will seize man. At that time, man will forget his arrogance and will prostrate himself before God. This will be an indescribably terrible scene. The position in which people will be, when they have gathered to be judged, on the Day of Resurrection (hashr) has been described in the above verses.
فَالزَّاجِرَاتِ زَجْرًا
📘 One of the secrets revealed through the Prophet is the existence of angels. Here, three special aspects of the angels have been mentioned. First, they are completely obedient to God. Without the slightest hesitation or objection, they carry out His orders. Then there is a group of angels which implements the punishments imposed by God on human beings, either in the shape of calamities or untoward incidents or in any other manner dictated by Him. The angels also bring God’s advice to man in the form of inspiration or intuition (ilham) and as revelation (wahi) to the prophets.
وَقَالُوا يَا وَيْلَنَا هَٰذَا يَوْمُ الدِّينِ
📘 In the present world, tidings of the future life or life in the Hereafter, are regularly communicated. But man attaches no importance to this. In the Hereafter, the reality of future life will seize man. At that time, man will forget his arrogance and will prostrate himself before God. This will be an indescribably terrible scene. The position in which people will be, when they have gathered to be judged, on the Day of Resurrection (hashr) has been described in the above verses.
هَٰذَا يَوْمُ الْفَصْلِ الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ
📘 In the present world, tidings of the future life or life in the Hereafter, are regularly communicated. But man attaches no importance to this. In the Hereafter, the reality of future life will seize man. At that time, man will forget his arrogance and will prostrate himself before God. This will be an indescribably terrible scene. The position in which people will be, when they have gathered to be judged, on the Day of Resurrection (hashr) has been described in the above verses.
۞ احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ
📘 In the present world, tidings of the future life or life in the Hereafter, are regularly communicated. But man attaches no importance to this. In the Hereafter, the reality of future life will seize man. At that time, man will forget his arrogance and will prostrate himself before God. This will be an indescribably terrible scene. The position in which people will be, when they have gathered to be judged, on the Day of Resurrection (hashr) has been described in the above verses.
مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ
📘 In the present world, tidings of the future life or life in the Hereafter, are regularly communicated. But man attaches no importance to this. In the Hereafter, the reality of future life will seize man. At that time, man will forget his arrogance and will prostrate himself before God. This will be an indescribably terrible scene. The position in which people will be, when they have gathered to be judged, on the Day of Resurrection (hashr) has been described in the above verses.
وَقِفُوهُمْ ۖ إِنَّهُمْ مَسْئُولُونَ
📘 In the present world, tidings of the future life or life in the Hereafter, are regularly communicated. But man attaches no importance to this. In the Hereafter, the reality of future life will seize man. At that time, man will forget his arrogance and will prostrate himself before God. This will be an indescribably terrible scene. The position in which people will be, when they have gathered to be judged, on the Day of Resurrection (hashr) has been described in the above verses.
مَا لَكُمْ لَا تَنَاصَرُونَ
📘 In the present world, tidings of the future life or life in the Hereafter, are regularly communicated. But man attaches no importance to this. In the Hereafter, the reality of future life will seize man. At that time, man will forget his arrogance and will prostrate himself before God. This will be an indescribably terrible scene. The position in which people will be, when they have gathered to be judged, on the Day of Resurrection (hashr) has been described in the above verses.
بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
📘 In the present world, tidings of the future life or life in the Hereafter, are regularly communicated. But man attaches no importance to this. In the Hereafter, the reality of future life will seize man. At that time, man will forget his arrogance and will prostrate himself before God. This will be an indescribably terrible scene. The position in which people will be, when they have gathered to be judged, on the Day of Resurrection (hashr) has been described in the above verses.
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ
📘 This is a dialogue between leader and his community. On the Day of Judgement, the latter will attribute their miserable condition to their misguided leaders and say that they were misled by their leaders in different ways. The leaders will deny this allegation and say, ‘Nobody misleads anybody. You yourselves were full of arrogance. So you found whatever we said in consonance with your nature and you accepted it. In fact, you have followed your own desires and not our dictates. Both of us are equally guilty.’ The fact is that, on the Day of Judgement, leaders and followers will be given the same treatment. Neither will the so-called greatness of the leaders save them, nor will the followers’ excuse that they were ignorant and that they were misguided by their leaders be of any avail.
قَالُوا إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
📘 This is a dialogue between leader and his community. On the Day of Judgement, the latter will attribute their miserable condition to their misguided leaders and say that they were misled by their leaders in different ways. The leaders will deny this allegation and say, ‘Nobody misleads anybody. You yourselves were full of arrogance. So you found whatever we said in consonance with your nature and you accepted it. In fact, you have followed your own desires and not our dictates. Both of us are equally guilty.’ The fact is that, on the Day of Judgement, leaders and followers will be given the same treatment. Neither will the so-called greatness of the leaders save them, nor will the followers’ excuse that they were ignorant and that they were misguided by their leaders be of any avail.
قَالُوا بَلْ لَمْ تَكُونُوا مُؤْمِنِينَ
📘 This is a dialogue between leader and his community. On the Day of Judgement, the latter will attribute their miserable condition to their misguided leaders and say that they were misled by their leaders in different ways. The leaders will deny this allegation and say, ‘Nobody misleads anybody. You yourselves were full of arrogance. So you found whatever we said in consonance with your nature and you accepted it. In fact, you have followed your own desires and not our dictates. Both of us are equally guilty.’ The fact is that, on the Day of Judgement, leaders and followers will be given the same treatment. Neither will the so-called greatness of the leaders save them, nor will the followers’ excuse that they were ignorant and that they were misguided by their leaders be of any avail.
فَالتَّالِيَاتِ ذِكْرًا
📘 One of the secrets revealed through the Prophet is the existence of angels. Here, three special aspects of the angels have been mentioned. First, they are completely obedient to God. Without the slightest hesitation or objection, they carry out His orders. Then there is a group of angels which implements the punishments imposed by God on human beings, either in the shape of calamities or untoward incidents or in any other manner dictated by Him. The angels also bring God’s advice to man in the form of inspiration or intuition (ilham) and as revelation (wahi) to the prophets.
وَمَا كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ ۖ بَلْ كُنْتُمْ قَوْمًا طَاغِينَ
📘 This is a dialogue between leader and his community. On the Day of Judgement, the latter will attribute their miserable condition to their misguided leaders and say that they were misled by their leaders in different ways. The leaders will deny this allegation and say, ‘Nobody misleads anybody. You yourselves were full of arrogance. So you found whatever we said in consonance with your nature and you accepted it. In fact, you have followed your own desires and not our dictates. Both of us are equally guilty.’ The fact is that, on the Day of Judgement, leaders and followers will be given the same treatment. Neither will the so-called greatness of the leaders save them, nor will the followers’ excuse that they were ignorant and that they were misguided by their leaders be of any avail.
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا ۖ إِنَّا لَذَائِقُونَ
📘 This is a dialogue between leader and his community. On the Day of Judgement, the latter will attribute their miserable condition to their misguided leaders and say that they were misled by their leaders in different ways. The leaders will deny this allegation and say, ‘Nobody misleads anybody. You yourselves were full of arrogance. So you found whatever we said in consonance with your nature and you accepted it. In fact, you have followed your own desires and not our dictates. Both of us are equally guilty.’ The fact is that, on the Day of Judgement, leaders and followers will be given the same treatment. Neither will the so-called greatness of the leaders save them, nor will the followers’ excuse that they were ignorant and that they were misguided by their leaders be of any avail.
فَأَغْوَيْنَاكُمْ إِنَّا كُنَّا غَاوِينَ
📘 This is a dialogue between leader and his community. On the Day of Judgement, the latter will attribute their miserable condition to their misguided leaders and say that they were misled by their leaders in different ways. The leaders will deny this allegation and say, ‘Nobody misleads anybody. You yourselves were full of arrogance. So you found whatever we said in consonance with your nature and you accepted it. In fact, you have followed your own desires and not our dictates. Both of us are equally guilty.’ The fact is that, on the Day of Judgement, leaders and followers will be given the same treatment. Neither will the so-called greatness of the leaders save them, nor will the followers’ excuse that they were ignorant and that they were misguided by their leaders be of any avail.
فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ
📘 This is a dialogue between leader and his community. On the Day of Judgement, the latter will attribute their miserable condition to their misguided leaders and say that they were misled by their leaders in different ways. The leaders will deny this allegation and say, ‘Nobody misleads anybody. You yourselves were full of arrogance. So you found whatever we said in consonance with your nature and you accepted it. In fact, you have followed your own desires and not our dictates. Both of us are equally guilty.’ The fact is that, on the Day of Judgement, leaders and followers will be given the same treatment. Neither will the so-called greatness of the leaders save them, nor will the followers’ excuse that they were ignorant and that they were misguided by their leaders be of any avail.
إِنَّا كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ
📘 When they were told that there was nobody worth worshipping except God, they behaved haughtily. This does not mean that their haughty behaviour was directed against God. The majesty of God is too lofty to allow any individual to be so presumptuous. Their haughty behaviour, in fact, was aimed at His messenger. The leaders in whose name others indulged in polytheistic acts, were adversely affected by the Prophet’s call for belief in the oneness of God. On the one hand was the Prophet and on the other, the polytheistic leaders. Since the Prophet appeared to be of a lesser stature than the leaders, most people ignored him, considering him a person of little or no account. The force of argument was undoubtedly on the side of the Prophet, but apparent greatness seemed to reside in their leaders and history is replete with examples where the force of reason has proved ineffective in the face of apparent greatness.
إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَٰهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ
📘 When they were told that there was nobody worth worshipping except God, they behaved haughtily. This does not mean that their haughty behaviour was directed against God. The majesty of God is too lofty to allow any individual to be so presumptuous. Their haughty behaviour, in fact, was aimed at His messenger. The leaders in whose name others indulged in polytheistic acts, were adversely affected by the Prophet’s call for belief in the oneness of God. On the one hand was the Prophet and on the other, the polytheistic leaders. Since the Prophet appeared to be of a lesser stature than the leaders, most people ignored him, considering him a person of little or no account. The force of argument was undoubtedly on the side of the Prophet, but apparent greatness seemed to reside in their leaders and history is replete with examples where the force of reason has proved ineffective in the face of apparent greatness.
وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَجْنُونٍ
📘 When they were told that there was nobody worth worshipping except God, they behaved haughtily. This does not mean that their haughty behaviour was directed against God. The majesty of God is too lofty to allow any individual to be so presumptuous. Their haughty behaviour, in fact, was aimed at His messenger. The leaders in whose name others indulged in polytheistic acts, were adversely affected by the Prophet’s call for belief in the oneness of God. On the one hand was the Prophet and on the other, the polytheistic leaders. Since the Prophet appeared to be of a lesser stature than the leaders, most people ignored him, considering him a person of little or no account. The force of argument was undoubtedly on the side of the Prophet, but apparent greatness seemed to reside in their leaders and history is replete with examples where the force of reason has proved ineffective in the face of apparent greatness.
بَلْ جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ
📘 When they were told that there was nobody worth worshipping except God, they behaved haughtily. This does not mean that their haughty behaviour was directed against God. The majesty of God is too lofty to allow any individual to be so presumptuous. Their haughty behaviour, in fact, was aimed at His messenger. The leaders in whose name others indulged in polytheistic acts, were adversely affected by the Prophet’s call for belief in the oneness of God. On the one hand was the Prophet and on the other, the polytheistic leaders. Since the Prophet appeared to be of a lesser stature than the leaders, most people ignored him, considering him a person of little or no account. The force of argument was undoubtedly on the side of the Prophet, but apparent greatness seemed to reside in their leaders and history is replete with examples where the force of reason has proved ineffective in the face of apparent greatness.
إِنَّكُمْ لَذَائِقُو الْعَذَابِ الْأَلِيمِ
📘 When they were told that there was nobody worth worshipping except God, they behaved haughtily. This does not mean that their haughty behaviour was directed against God. The majesty of God is too lofty to allow any individual to be so presumptuous. Their haughty behaviour, in fact, was aimed at His messenger. The leaders in whose name others indulged in polytheistic acts, were adversely affected by the Prophet’s call for belief in the oneness of God. On the one hand was the Prophet and on the other, the polytheistic leaders. Since the Prophet appeared to be of a lesser stature than the leaders, most people ignored him, considering him a person of little or no account. The force of argument was undoubtedly on the side of the Prophet, but apparent greatness seemed to reside in their leaders and history is replete with examples where the force of reason has proved ineffective in the face of apparent greatness.
وَمَا تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ
📘 When they were told that there was nobody worth worshipping except God, they behaved haughtily. This does not mean that their haughty behaviour was directed against God. The majesty of God is too lofty to allow any individual to be so presumptuous. Their haughty behaviour, in fact, was aimed at His messenger. The leaders in whose name others indulged in polytheistic acts, were adversely affected by the Prophet’s call for belief in the oneness of God. On the one hand was the Prophet and on the other, the polytheistic leaders. Since the Prophet appeared to be of a lesser stature than the leaders, most people ignored him, considering him a person of little or no account. The force of argument was undoubtedly on the side of the Prophet, but apparent greatness seemed to reside in their leaders and history is replete with examples where the force of reason has proved ineffective in the face of apparent greatness.
إِنَّ إِلَٰهَكُمْ لَوَاحِدٌ
📘 One of the secrets revealed through the Prophet is the existence of angels. Here, three special aspects of the angels have been mentioned. First, they are completely obedient to God. Without the slightest hesitation or objection, they carry out His orders. Then there is a group of angels which implements the punishments imposed by God on human beings, either in the shape of calamities or untoward incidents or in any other manner dictated by Him. The angels also bring God’s advice to man in the form of inspiration or intuition (ilham) and as revelation (wahi) to the prophets.
إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
📘 The present world is a world of trial. Here people are given the opportunity to act freely so that God may separate the good from the bad. Those who prove by their words and deeds that they deserve to savour the joys of Paradise, will be selected by their Lord for this purpose. Special favours will be bestowed on them and they will be asked to remain forever in these gardens which afford every comfort and enjoyment.
أُولَٰئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ
📘 The present world is a world of trial. Here people are given the opportunity to act freely so that God may separate the good from the bad. Those who prove by their words and deeds that they deserve to savour the joys of Paradise, will be selected by their Lord for this purpose. Special favours will be bestowed on them and they will be asked to remain forever in these gardens which afford every comfort and enjoyment.
فَوَاكِهُ ۖ وَهُمْ مُكْرَمُونَ
📘 The present world is a world of trial. Here people are given the opportunity to act freely so that God may separate the good from the bad. Those who prove by their words and deeds that they deserve to savour the joys of Paradise, will be selected by their Lord for this purpose. Special favours will be bestowed on them and they will be asked to remain forever in these gardens which afford every comfort and enjoyment.
فِي جَنَّاتِ النَّعِيمِ
📘 The present world is a world of trial. Here people are given the opportunity to act freely so that God may separate the good from the bad. Those who prove by their words and deeds that they deserve to savour the joys of Paradise, will be selected by their Lord for this purpose. Special favours will be bestowed on them and they will be asked to remain forever in these gardens which afford every comfort and enjoyment.
عَلَىٰ سُرُرٍ مُتَقَابِلِينَ
📘 The present world is a world of trial. Here people are given the opportunity to act freely so that God may separate the good from the bad. Those who prove by their words and deeds that they deserve to savour the joys of Paradise, will be selected by their Lord for this purpose. Special favours will be bestowed on them and they will be asked to remain forever in these gardens which afford every comfort and enjoyment.
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ
📘 The present world is a world of trial. Here people are given the opportunity to act freely so that God may separate the good from the bad. Those who prove by their words and deeds that they deserve to savour the joys of Paradise, will be selected by their Lord for this purpose. Special favours will be bestowed on them and they will be asked to remain forever in these gardens which afford every comfort and enjoyment.
بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ
📘 The present world is a world of trial. Here people are given the opportunity to act freely so that God may separate the good from the bad. Those who prove by their words and deeds that they deserve to savour the joys of Paradise, will be selected by their Lord for this purpose. Special favours will be bestowed on them and they will be asked to remain forever in these gardens which afford every comfort and enjoyment.
لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ
📘 The present world is a world of trial. Here people are given the opportunity to act freely so that God may separate the good from the bad. Those who prove by their words and deeds that they deserve to savour the joys of Paradise, will be selected by their Lord for this purpose. Special favours will be bestowed on them and they will be asked to remain forever in these gardens which afford every comfort and enjoyment.
وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ
📘 The present world is a world of trial. Here people are given the opportunity to act freely so that God may separate the good from the bad. Those who prove by their words and deeds that they deserve to savour the joys of Paradise, will be selected by their Lord for this purpose. Special favours will be bestowed on them and they will be asked to remain forever in these gardens which afford every comfort and enjoyment.
كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ
📘 The present world is a world of trial. Here people are given the opportunity to act freely so that God may separate the good from the bad. Those who prove by their words and deeds that they deserve to savour the joys of Paradise, will be selected by their Lord for this purpose. Special favours will be bestowed on them and they will be asked to remain forever in these gardens which afford every comfort and enjoyment.
رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ
📘 One of the secrets revealed through the Prophet is the existence of angels. Here, three special aspects of the angels have been mentioned. First, they are completely obedient to God. Without the slightest hesitation or objection, they carry out His orders. Then there is a group of angels which implements the punishments imposed by God on human beings, either in the shape of calamities or untoward incidents or in any other manner dictated by Him. The angels also bring God’s advice to man in the form of inspiration or intuition (ilham) and as revelation (wahi) to the prophets.
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ
📘 Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
قَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌ
📘 Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
يَقُولُ أَإِنَّكَ لَمِنَ الْمُصَدِّقِينَ
📘 Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَدِينُونَ
📘 Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
قَالَ هَلْ أَنْتُمْ مُطَّلِعُونَ
📘 Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ
📘 Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
قَالَ تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ
📘 Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
وَلَوْلَا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ الْمُحْضَرِينَ
📘 Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
أَفَمَا نَحْنُ بِمَيِّتِينَ
📘 Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
إِلَّا مَوْتَتَنَا الْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ
📘 Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ
📘 ‘The lowest heaven’ (as-sama’ ad-dunya) perhaps refers to that part of space which is nearer to man and which can be seen with the naked eye. The creatures such as the jinn attempt to fathom information about the unknown. But in the lowest heaven itself the arrangement is such that any such brazen endeavour is disrupted by occurrences like the shower of meteors.
إِنَّ هَٰذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
📘 Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
لِمِثْلِ هَٰذَا فَلْيَعْمَلِ الْعَامِلُونَ
📘 Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
أَذَٰلِكَ خَيْرٌ نُزُلًا أَمْ شَجَرَةُ الزَّقُّومِ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
فَإِنَّهُمْ لَآكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى الْجَحِيمِ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ
📘 ‘The lowest heaven’ (as-sama’ ad-dunya) perhaps refers to that part of space which is nearer to man and which can be seen with the naked eye. The creatures such as the jinn attempt to fathom information about the unknown. But in the lowest heaven itself the arrangement is such that any such brazen endeavour is disrupted by occurrences like the shower of meteors.
فَهُمْ عَلَىٰ آثَارِهِمْ يُهْرَعُونَ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
وَلَقَدْ أَرْسَلْنَا فِيهِمْ مُنْذِرِينَ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
📘 It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
📘 When Noah’s own people turned against him, he called upon God to help him in his struggle with them. God helped him to steer clear of his difficulties. This indicates that when a subject of God calls out to Him, he receives a superlative response. But such response succeeds a tireless strife of the implorer. Noah had been trying to spread the message of God for about nine hundred and fifty years, exercising patience, wisdom and all along wishing well for his people. After a long period of time elapsed in this way, Noah finally called out to God for His succour. Noah’s opponents were utterly destroyed in a terrible flood: indeed, the whole race was wiped out. The succeeding generation came into existence through those few individuals who were saved along with him in his ark.
وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
📘 When Noah’s own people turned against him, he called upon God to help him in his struggle with them. God helped him to steer clear of his difficulties. This indicates that when a subject of God calls out to Him, he receives a superlative response. But such response succeeds a tireless strife of the implorer. Noah had been trying to spread the message of God for about nine hundred and fifty years, exercising patience, wisdom and all along wishing well for his people. After a long period of time elapsed in this way, Noah finally called out to God for His succour. Noah’s opponents were utterly destroyed in a terrible flood: indeed, the whole race was wiped out. The succeeding generation came into existence through those few individuals who were saved along with him in his ark.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ
📘 When Noah’s own people turned against him, he called upon God to help him in his struggle with them. God helped him to steer clear of his difficulties. This indicates that when a subject of God calls out to Him, he receives a superlative response. But such response succeeds a tireless strife of the implorer. Noah had been trying to spread the message of God for about nine hundred and fifty years, exercising patience, wisdom and all along wishing well for his people. After a long period of time elapsed in this way, Noah finally called out to God for His succour. Noah’s opponents were utterly destroyed in a terrible flood: indeed, the whole race was wiped out. The succeeding generation came into existence through those few individuals who were saved along with him in his ark.
وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ
📘 When Noah’s own people turned against him, he called upon God to help him in his struggle with them. God helped him to steer clear of his difficulties. This indicates that when a subject of God calls out to Him, he receives a superlative response. But such response succeeds a tireless strife of the implorer. Noah had been trying to spread the message of God for about nine hundred and fifty years, exercising patience, wisdom and all along wishing well for his people. After a long period of time elapsed in this way, Noah finally called out to God for His succour. Noah’s opponents were utterly destroyed in a terrible flood: indeed, the whole race was wiped out. The succeeding generation came into existence through those few individuals who were saved along with him in his ark.
سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ
📘 When Noah’s own people turned against him, he called upon God to help him in his struggle with them. God helped him to steer clear of his difficulties. This indicates that when a subject of God calls out to Him, he receives a superlative response. But such response succeeds a tireless strife of the implorer. Noah had been trying to spread the message of God for about nine hundred and fifty years, exercising patience, wisdom and all along wishing well for his people. After a long period of time elapsed in this way, Noah finally called out to God for His succour. Noah’s opponents were utterly destroyed in a terrible flood: indeed, the whole race was wiped out. The succeeding generation came into existence through those few individuals who were saved along with him in his ark.
لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ
📘 ‘The lowest heaven’ (as-sama’ ad-dunya) perhaps refers to that part of space which is nearer to man and which can be seen with the naked eye. The creatures such as the jinn attempt to fathom information about the unknown. But in the lowest heaven itself the arrangement is such that any such brazen endeavour is disrupted by occurrences like the shower of meteors.
إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
📘 When Noah’s own people turned against him, he called upon God to help him in his struggle with them. God helped him to steer clear of his difficulties. This indicates that when a subject of God calls out to Him, he receives a superlative response. But such response succeeds a tireless strife of the implorer. Noah had been trying to spread the message of God for about nine hundred and fifty years, exercising patience, wisdom and all along wishing well for his people. After a long period of time elapsed in this way, Noah finally called out to God for His succour. Noah’s opponents were utterly destroyed in a terrible flood: indeed, the whole race was wiped out. The succeeding generation came into existence through those few individuals who were saved along with him in his ark.
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
📘 When Noah’s own people turned against him, he called upon God to help him in his struggle with them. God helped him to steer clear of his difficulties. This indicates that when a subject of God calls out to Him, he receives a superlative response. But such response succeeds a tireless strife of the implorer. Noah had been trying to spread the message of God for about nine hundred and fifty years, exercising patience, wisdom and all along wishing well for his people. After a long period of time elapsed in this way, Noah finally called out to God for His succour. Noah’s opponents were utterly destroyed in a terrible flood: indeed, the whole race was wiped out. The succeeding generation came into existence through those few individuals who were saved along with him in his ark.
ثُمَّ أَغْرَقْنَا الْآخَرِينَ
📘 When Noah’s own people turned against him, he called upon God to help him in his struggle with them. God helped him to steer clear of his difficulties. This indicates that when a subject of God calls out to Him, he receives a superlative response. But such response succeeds a tireless strife of the implorer. Noah had been trying to spread the message of God for about nine hundred and fifty years, exercising patience, wisdom and all along wishing well for his people. After a long period of time elapsed in this way, Noah finally called out to God for His succour. Noah’s opponents were utterly destroyed in a terrible flood: indeed, the whole race was wiped out. The succeeding generation came into existence through those few individuals who were saved along with him in his ark.
۞ وَإِنَّ مِنْ شِيعَتِهِ لَإِبْرَاهِيمَ
📘 Abraham (Ibrahim) was of the same religion as Noah. All the Prophets were sent so that man can be made aware about the creation plan of God and be given the aim of purifying himself during his pre-death period. God created man and sent him into the world with a righteous nature. He must pass the test of resisting the inducements of this world and go before God having kept himself free of all the base desires of self and satanic defilement. Such souls will be welcomed into Paradise. To ascribe partners to God (shirk) amounts to belittling God. In this case, man does not discover God as the greatest Being and that is why he is lost in other so-called forms of greatness and stoops to worshipping them.
إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ
📘 Abraham (Ibrahim) was of the same religion as Noah. All the Prophets were sent so that man can be made aware about the creation plan of God and be given the aim of purifying himself during his pre-death period. God created man and sent him into the world with a righteous nature. He must pass the test of resisting the inducements of this world and go before God having kept himself free of all the base desires of self and satanic defilement. Such souls will be welcomed into Paradise. To ascribe partners to God (shirk) amounts to belittling God. In this case, man does not discover God as the greatest Being and that is why he is lost in other so-called forms of greatness and stoops to worshipping them.
إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ
📘 Abraham (Ibrahim) was of the same religion as Noah. All the Prophets were sent so that man can be made aware about the creation plan of God and be given the aim of purifying himself during his pre-death period. God created man and sent him into the world with a righteous nature. He must pass the test of resisting the inducements of this world and go before God having kept himself free of all the base desires of self and satanic defilement. Such souls will be welcomed into Paradise. To ascribe partners to God (shirk) amounts to belittling God. In this case, man does not discover God as the greatest Being and that is why he is lost in other so-called forms of greatness and stoops to worshipping them.
أَئِفْكًا آلِهَةً دُونَ اللَّهِ تُرِيدُونَ
📘 Abraham (Ibrahim) was of the same religion as Noah. All the Prophets were sent so that man can be made aware about the creation plan of God and be given the aim of purifying himself during his pre-death period. God created man and sent him into the world with a righteous nature. He must pass the test of resisting the inducements of this world and go before God having kept himself free of all the base desires of self and satanic defilement. Such souls will be welcomed into Paradise. To ascribe partners to God (shirk) amounts to belittling God. In this case, man does not discover God as the greatest Being and that is why he is lost in other so-called forms of greatness and stoops to worshipping them.
فَمَا ظَنُّكُمْ بِرَبِّ الْعَالَمِينَ
📘 Abraham (Ibrahim) was of the same religion as Noah. All the Prophets were sent so that man can be made aware about the creation plan of God and be given the aim of purifying himself during his pre-death period. God created man and sent him into the world with a righteous nature. He must pass the test of resisting the inducements of this world and go before God having kept himself free of all the base desires of self and satanic defilement. Such souls will be welcomed into Paradise. To ascribe partners to God (shirk) amounts to belittling God. In this case, man does not discover God as the greatest Being and that is why he is lost in other so-called forms of greatness and stoops to worshipping them.
فَنَظَرَ نَظْرَةً فِي النُّجُومِ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
فَقَالَ إِنِّي سَقِيمٌ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ
📘 ‘The lowest heaven’ (as-sama’ ad-dunya) perhaps refers to that part of space which is nearer to man and which can be seen with the naked eye. The creatures such as the jinn attempt to fathom information about the unknown. But in the lowest heaven itself the arrangement is such that any such brazen endeavour is disrupted by occurrences like the shower of meteors.
فَتَوَلَّوْا عَنْهُ مُدْبِرِينَ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
فَرَاغَ إِلَىٰ آلِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
مَا لَكُمْ لَا تَنْطِقُونَ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ
📘 The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
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