Selected lessons for every Da'ee from Taiseer ur Rahman of Shaikh Muhammad Luqman

بسم الله الرحمن الرحيم

Bismillah-ir-Rahmaan ar-Raheem

In our humble opinion, among all the tafaseer (explanations of the Qur'an) available today in book form in the English, the one on second rank is Taiseer ur Rahman of Shaikh Muhammad Luqman (hafidhahullah), only after Tafseer Ibn Kathir (9 vols.). It's focus ranges from explanation through Arabic grammar, fiqh, hadith, logic, etc.  This book is best for children, family, and university students. And certainly, it is handy for da'ees as it is all in one volume. This article has been arranged categorically according to the page numbers. 

Contents:

1. Call and invite others to Islam:
2. Is the command of patience abrogated?
3. Never sell the deen out of fear or to please them:
4. They will black-mail you and try to punish:
5. Migrate when it goes beyond patience and control:
6. A Da'ee must respond good to the evil:
7. The prophet could not be a poet:
8. Proofs of life-after death: Reflect on human creation:
9. How singers and dancers troubled our beloved prophet:
10. Meaning of 'words of Allah would not be exhausted':
11. Proofs of life-after death: Creation of man is one of the proofs of powers of Allah:
12. Those who desired the luxuries of life, the wicked, the perverted and the transgressing leaders have always denied the Hereafter:
13. Materialistic inviter towards Allah has no effect in his speech:
14. Taking the proof of life after death from the growth of plants through rainfall:
15. Urge them to give the right to freedom of religion as fellow citizens:
16. Have patience like the patience of the noblest prophets:
17. Fiqh of Negotiation:
18. Praising the virtues of the noble companions:
19. Signs for those with an open mind:
20. Reason for repetition in Surat-ur Rahman
21. Everything has to perish but your Lord:
22. How long will you run from Allah?
23. Stages of human creation is a phenomena of the Absolute power of Allah:
24. Cultivation of plants is a proof of Allah’s ability to resurrect:
25. Meaning of the verse: “Had We sent this Qur’an upon a mountain..”:
26. Admonition to observe patience during the course of Islamic Da'wah (call):
27. Fulfill your obligation with patience and don't commit the mistake what Yunus (alayhis-salam) did:
28. Seeking help from Jinn is forbidden, even from good Muslims among them:
29. Creation not co-incidence:
30. Call to belief before actions:
31. Record of deeds of the evil are in Sijjin:
32. Record of deeds of the good are in Illiyeen:
33. You don't live only once:
34. Don't worry Allah has a better plan:
35. Don't they see?
36. Invite, and not push or force:

Benefits of this book:

1. It is beautifully written, comprehensive style, and easy and understandable language. 

2. It is a pure Salafi tafsir. The author has tried his best to interpret he meanings and explanations of the noble Qur'an in the light of Qur'anic verses, traditions (Hadith) of the noble prophet ﷺ  and opinions of the noble companions. 

3. The basic teachings of the noble Qur'an, Islamic creeds and faith have been described in a way that helps the readers to understand clearly Bid'ah(innovation) and he has spent his efforts to refute different kinds if Bid'ah, Shirk (polytheism) and distorted ideas. 

4. The author is a well person of academic field and famous translator of Islamic books. He has deep knowledge of the Qur'an and Sunnah. He has doctorate degree in the science of Hadith and is a famous student of the renowned Islamic scholar, Sheikh 'Abdul Azeez bin Baz, late ex-grand Mufti of Saudi Arabia. 

5. No doubt, the tafsir 'Taisir ur Rahman' is a valuable addition to the Islamic heritage of Qur'anic knowledge and a precious gift to the Muslim community.

1. Call and invite others to Islam:

Allah stated: 

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided. [an-Nahl 16:125]

In this verse, Allah has commanded the noble prophet ﷺ to invite people towards His religion with wisdom and intelligence. Ibn Jarir says that 'the wisdom' refers to the Qur'an and the Sunnah, i.e. to appoint the method of Da'wah work (call to Allah) in the light of Qur'an and the Sunnah. The writer of Fath-u-Bayan says that 'the wisdom' refers to such a correct and clear preaching with may make the truth evident and clarify every doubt. "موعظة" or "the preaching" refers to such a nice speech, the hearer of which should like it; achieve benefit from it. But if the preacher comes in contact with a hardliner and quarrelsome opponent, he should adopt with him dialectic method inn order to mention the truth before him. In وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ۚ "And argue with them that which is best", it is indicated towards the same. It means he should speak gently with full proofs that his (addressee's) evil is subdued or suppressed, and he should willingly accept the truth. After this Allah (subhanahu wata'ala) said, "If a person declines to accept the truth, you should not bother about him, since giving of guidance is not your responsibility. Allah knows best who shall remain persistent with the misguidance and who will accept the guidance. And on the Day of resurrection He shall requite everyone according to his acceptance of the guidance or the misguidance. You have only been commanded to undertake the Da'wah work so that an argument may be established against them, and no excuse be left with the disbelievers." [page 741]

2. Is the command of patience abrogated?

Allah reminded:

وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ ۖ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرِينَ

And if you punish (your enemy, O you believers in the Oneness of Allah), then punish them with the like of that with which you were afflicted. But if you endure patiently, verily, it is better for As-Sabirin (the patient ones, etc.).


وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ ۚ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقٍ مِّمَّا يَمْكُرُونَ

And endure you patiently (O Muhammad ﷺ), your patience is not but from Allah. And grieve not over them (polytheists and pagans, etc.), and be not distressed because of what they plot. [an-Nahl 16:126-127]

It is commanded to the preachers of Islam, "If you come in contact with non-Muslims, they should be invited first to accept the truth, and if they deny, nor give any tribute, you fight with them. If you are forced to take revenge from the enemies, do not commit any excesses with them." Ibn Jarir says that this verse was revealed concerning an oppressed one that if he finds the wrongdoer and is able to take revenge and punish him, he should not transgress in punishing him. However, it is better that the oppressed one should observe patience, and forgive him. Majority of the scholars' opinion is that this verse is perspicacious (commanding), since there is an advice in it for not taking revenge, and those observe patience are praised. 

Some people's opinion is that this verse has been abrogated by those verses in which there is command for fighting with the disbelievers. Shawkani says that there is no proof of such saying. The circumstance under which this verse was revealed are narrated Ubai bin Ka'b that in the battle of Uhud sixty-four helpers and six Immigrants attained martyrdom, Hamzah (radiyallahu anh) was among them. The disbelievers mutilated the dead bodies of the noble Companions by cutting their ears and noses. The Helpers said: "Whenever they get a chance they will also do the same with them." When Makkah was conquered then this verse was revealed, accordingly he ﷺ said: "We will observe patience", and said to his Companions, "Except for four persons, do not oppose any other." [Tirmizi, Zawayed Musnad Ahmad and Hakim. Traditionalist Albani has graded it as sound.] [page 741]

3. Never change the rulings of Islam out of their fear or to please them to accept Islam: 

Allah stated:

وَإِن كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَهُ ۖ وَإِذًا لَّاتَّخَذُوكَ خَلِيلًا

Verily, they were about to tempt you away from that which We have revealed (the Quran) unto you (O Muhammad ﷺ), to fabricate something other than it against Us, and then they would certainly have taken you a friend!

وَلَوْلَا أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا

And had We not made you stand firm, you would nearly have inclined to them a little.

إِذًا لَّأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا

In that case, We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us. [Banu Israel 17:73-75]

The Arab idolators had not left any stone unturned to deviate the noble Prophet ﷺ from the way of truth. They inflicted harms to him, tried every method of tyranny and violence, so that he ﷺ might abstain from Da'wah (Call) work of inviting people towards the Oneness of Allah, not question their acts of polytheism, should make comprimise with them for their support of their falsehood, and express his opinion about their false deities as they wished Allah (subhanahu wata'ala) said: "If you had yielded to their pleasure, and done what they desired, the idolators would have apparently made you their friend", and would say to the people: "Muhammad has supported to our disbelief and is pleased with our polytheism." But Allah (subhanahu wata'ala) has guarded you and inspite of all the conspiracies of idolators against you, mere by the help and support of Allah, you remained steadfast on the truth and did not decline towards them." 

Shawkani writes that verse (74) is a proof that in the heart of the noble prophet  ﷺ  there was not even a trace of inclination towards the disbelievers. Qatadah says that  when this verse was revealed, the noble Prophet ﷺ said: "اللهم لا تكلني الى نفسي طرفة عين" meaning: "O Allah! Do not surrender me to myself for even a moment."  

In this verse (75), a very stern warning has been given: You have not done such things by the help and support of Allah, but if you had committed such a mistake, it would have been very bad for you, that we would have doubled the punishment in this world as well as the punishment of the Hereafter, and then you would have found none to help against Us. Commentators write that since Allah bestows His special favours upon the noble Prophets, hence their minor lapses are also counted as major sins, and its punishment is also major in proportion to it.  [page 766]

4. They will black-mail you and try to persecute:

Allah stated: 

وَإِن كَادُوا لَيَسْتَفِزُّونَكَ مِنَ الْأَرْضِ لِيُخْرِجُوكَ مِنْهَا ۖ وَإِذًا لَّا يَلْبَثُونَ خِلَافَكَ إِلَّا قَلِيلًا

And indeed, they were about to drive you from the land to evict you therefrom. And then [when they do], they will not remain [there] after you, except for a little.


سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا ۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا

[That is Our] established way for those We had sent before you of Our messengers; and you will not find in Our way any alteration. [Banu Israel 17:76-77]

When all the satanic devices of the disbelievers to prevent the Prophet  ﷺ from inviting the people towards Tawhid (Islamic Monotheism) failed, they began perturbing him, so that after being vexed he should leave Makkah and go elsewhere. It is indicated towards this only in this verse that if idolators had expelled him out of Makkah, they would have lived but for a few days in the land, since it is the way of Allah that whenever a nation exiled their Prophet, Allah destroyed them, or whenever Allah wanted to destroy a people, then he commanded His Prophet  ﷺ  to leave that place. But Allah made them forget this, hence they gave up the idea of expelling him out from Makkah, and after this he himself migrated to Madinah by the command of Allah. 

5. Migrate when it goes beyond patience and control:

Allah asked him to pray: 

وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا

And say, "My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority." [Al-Isra 17:80]

Imam Ahmad and Tirmizi have recorded a narration by Ibn Abbas (radiyallahu anh) that this verse was revealed before the revelation of the command of migration from Makkah to Madinah. It has been advised to him ﷺ to supplicate this in the state of Salat or other than Salat, as if it were the glad tidings that soon, the command for migration is likely to come. Its explanation is, "Supplicate like this by saying: O my Cherisher! Make me enter madinah, which is the place of my migration, and where no one will harm me, and exit me from Makkah in such a way that I may not have any inclination to return there. And appoint for me, from You a helping authority, who will help me against the enemies of Your religion." [page 769]

6. A Da'ee must respond good to the evil:

 When Ibrahim (alayhis-salaam)'s father responded to his call in a strict tone, he replied:

قَالَ سَلَامٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّي ۖ إِنَّهُ كَانَ بِي حَفِيًّا

[Abraham] said, "Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me. [Maryam 19:47]

Prophet Ibrahim, even after hearing the harsh reply of his disbelieving father did not show any disrespect to him, and prayed for his safety, rather he wanted to say, "Although you are threatening to stone me to death, but no harm will reach you from me, I will pray to Allah for your forgiveness, He is very kind to me, and will not disappoint me." 

Commentators have also written Prophet Ibrahim responded with good as a reply to an evil, just as Allah while mentioning the quality of the believers said in Surah Al-Furqan verse (63), وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا  Meaning: and when the ignorant address them, they pass greeting them.' [It means I do not want to dispute with you]. [page 819]

7. The prophet could not be a poet:

Allah stated:

وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ

And the poets - [only] the deviators follow them." [ash-Shua'ra 26:224]

Some among the idolaters of Makkah used to say that noble prophet  ﷺ  was a poet. While refuting this saying, Allah said: "Just as the disposition of the noble and that of devils are quite contrary, the devils cannot go near him, similarly the claim of the idolaters that the noble prophet is a poet is quiet ridiculous and impossible as per the dictates of the common sense, since there is severe contrast between his disposition and that of the common poets.

 The noble prophet  ﷺ loves truthfulness, is a true believer, truthful and trustworthy, pious, chaste and virtuous. He is far away from lies, exaggeration, fabricating lies, absurdity and nonsense, and obscenity, while the state of affairs of the poets is that the people who follow them are misguided and astray far away from the path of truth, since they wander blindly in the world of their imagination. Without incorporating lies, their poetry is not completed; dishonoring the people, expression of love to the chaste women, homosexuality, to prove a lie as truth and vice verse, encouraging people to commit sins, relating to the good deeds to themselves which they actually did not do, and similar erroneous affairs are the topic of their poetry. 

Hence, it is proved that the noble is not a poet and it never suits him to be a poet. He is the prophet of Allah, and His messenger, free from all evil attributes, equipped with all good attributes and good morals. [page 997]

8. Proofs of life-after death: Reflect on human creation:

Allah stated:

اللَّهُ الَّذِي خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِن بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِن بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً ۚ يَخْلُقُ مَا يَشَاءُ ۖ وَهُوَ الْعَلِيمُ الْقَدِيرُ

"Allah is the one who created you from weakness, then made after weakness strength, then made after strength weakness and white hair. He creates what He wills, and He is the Knowing, the Competent." [ar-Rum 30:54]

While addressing all the mankind in general and the disbelievers of Quraish in particular, Allah said: "How do you deny the life after death? Why are you involved in this false presumption that We are not able to make mankind alive again? If you had reflected on the stages of your creation, you would have not committed such an error. When you were not existing, We created you from a humble drop of semen. Then we made you pass through the stage of childhood to become a man, then made you old, so much old that your face became grief stricken, then you were grasped by the clutches of death. 

So the Truthful One (i.e. Allah) Who has the absolute authority to bring you existence from the state of non-existence, can He not create you again? There cannot be more illogical, awkward and foolish talk than this."  [page 1076]

9. How singers and dancers troubled our beloved prophet:

Allah stated:

وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا ۚ أُولَٰئِكَ لَهُمْ عَذَابٌ مُّهِينٌ

And of mankind is he who purchases idle talks (i.e.music, singing, etc.) to mislead (men) from the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Quran) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).

وَإِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا وَلَّىٰ مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا كَأَنَّ فِي أُذُنَيْهِ وَقْرًا ۖ فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ

And when our verses are recited to him, he turns away arrogantly as if he had not heard them, as if there was in his ears deafness. So give him tidings of a painful punishment. [Luqman 31:6-7]

In the above mention verses, mention of those pious and righteous servants of Allah has been made, who live their life in Allah's remembrance, who keep themselves away from every kind of absurdities and are concerned with the Hereafter. On the other hand, there are some people who are quite mindful, unconcerned about the Hereafter, and are busy in dance and music and the enjoyment of worldly pleasures.

 In this noble verse, it is mentioned that there are some people who instead of the remembrance of Allah and concern for the Hereafter, opt to make the play and fun, singing and music, laughter, false stories and every prohibited matter which set them and others astray from the straight path of Allah and direct to the way of devil. And they are quite unaware of the consequence of their acts, and disgrace dishonor, and the punishment of the fire, which are waiting for them after death. 

Qurtubi has written here the لهو الحديث refers to songs and music. Same is the saying of the Companions and their Successors. Imam Bukhari in his book "Al-Adab-ul-Mufrad" has recorded a saying of Ibn Abbas (radiyallahu anh) that لهو الحديث refers to every unjust matter, and this verse was revealed about Nadr bin Haarith bin 'Alqamah who used to bring the story books of Caesar and Chosroes (the Emperors of Rome and Persia) from Iraq and Syria, and used to keep the disbelievers of Quraish away from the Qur'an by reading those stories to them. Ibn Mas'ood after swearing by Allah said that لهو الحديث refers to singing. 

Nadhr bin Harith in order to keep people away from the Qur'an had also bought such slave girls who were experts in dancing and singing. When it became known to him about an important man of Makkah becoming inclined towards Islam and the Qur'an; he send one of his slave girls to him who used to invite him to her singing parties and distract his attention from Islam. In these parties and congregations of story telling , silly talks, singing and dancing, they also used to mock at the religion of Islam so that the people might become completely disgusted of Islam. 

And in every period of time whenever a person by giving up the religion of Islam followed the way of Satan, and arranged the meetings of dance and music, then generally in such meetings they used to make fun of Islam, made witty remarks, passed contemptible statements, so as to keep the people away from the Qur'an. In the last part of the verse Allah said that on the Day of Resurrection they would be punished with disgraceful torment. [page 1080] 

10. Meaning of 'words of Allah would not be exhausted':

Allah stated: 

وَلَوْ أَنَّمَا فِي الْأَرْضِ مِن شَجَرَةٍ أَقْلَامٌ وَالْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَاتُ اللَّهِ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

And if all the trees on the earth were pens and the sea (were ink wherewith to write), with seven seas behind it to add to its (supply), yet the Words of Allah would not be exhausted. Verily, Allah is All-Mighty, All-Wise. [Luqman 31:27]

Muhammad ibn Ishaq has reported a narration by Ibn Abbas that the Jewish scholars asked the Messenger of Allah in Madina, "O Muhammad! You say this: وما اوتيتم من العلم الا قليلا 'You have not been given but a little knowledge', is it about us or about your people?" Then he said: "About both." Then they said: "Do you not read in the Qur'an that the Tawraat has been given to us, in which there is mention of everything?" The he said: "It is only a small part of Allah's knowledge." Afterwards this noble verse was revealed [Hafir Ibn Kathir writes, the time of revelation of the verse is a proof that it was revealed in Madina] in which the reply of the noble prophet  ﷺ was supported that if all the trees of the earth were cut to make pens and Pacific Ocean and seven more oceans like it were used as an ink to write the words of Allah, then all the trees and the water of all oceans would be exhausted but the words of Allah would not be exhausted. [page 1087] 

11. Proofs of life-after death: Creation of man is one of the proofs of powers of Allah: 

Allah stated:

الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ ۖ وَبَدَأَ خَلْقَ الْإِنسَانِ مِن طِينٍ

Who made everything He has created good, and He began the creation of man from clay.

ثُمَّ جَعَلَ نَسْلَهُ مِن سُلَالَةٍ مِّن مَّاءٍ مَّهِينٍ

Then He made his offspring from semen of worthless water (male and female sexual discharge).

ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِن رُّوحِهِ ۖ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ

Then He fashioned him in due proportion, and breathed into him the soul (created by Allah for that person), and He gave you hearing (ears), sight (eyes) and hearts. Little is the thanks you give!

وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۚ بَلْ هُم بِلِقَاءِ رَبِّهِمْ كَافِرُونَ

And they say: "When we are (dead and become) lost in the earth, shall we indeed be recreated anew?" Nay, but they deny the Meeting with their Lord!

قُلْ يَتَوَفَّاكُم مَّلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ

Say: "The angel of death, who is set over you, will take your souls, then you shall be brought to your Lord." [as-Sajdah 32:7-11]

Everything which He has created is balanced and well organised and is in accordance with the urge of wisdom. And He created the father of mankind, Adam with clay. The human race was given continuity with a humble drop of semen. After creating the fetus, its parts were fashioned and it was given the shape of a complete human being. It was made into a living human breathing into him the soul (spirit). 

Through His perfect authority and power, He gave best faculties for hearing, and seeing in those bodies which were made from the humble drop of semen, and placed therein the pulsating hearts on account of which the man has the sense of thinking and understanding. It is the most amazing skillful craftsmanship that piece of flesh hears, the second one sees and the third and the most important if all i.e. the heart thinks, understands and takes decisions, and gives man the willpower. All these favors urge that the servant should continue to be grateful to his Creator all the time, but he usually remains ungrateful, and most of them do not have the divine help and guidance to reflect on it. 

The idolaters of Makkah who had denied the life after death, used to ask the noble prophet ﷺ  with utmost surprise and astonishment: When we will become part of the earth after our bodies will be decayed, and our existence will vanish, shall we be created anew? While replying to their question, Allah said: "These deniers of the Resurrection in fact are denying their meeting with their Cherisher on the Day of Resurrection, and are committing the disbelief." [page 1092]

12. Those who desired the luxuries of life, the wicked, the perverted and the transgressing leaders have always denied the Hereafter:

Allah stated:

وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا بِمَا أُرْسِلْتُم بِهِ كَافِرُونَ

And We did not send a warner to a township, but those who were given the worldly wealth and luxuries among them said: "We believe not in the (Message) with which you have been sent."

وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ

And they say: "We are more in wealth and in children, and we are not going to be punished."

قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

Say (O Muhammad ﷺ): "Verily, my Lord enlarges and restricts the provision to whom He pleases, but most men know not."

وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُم بِالَّتِي تُقَرِّبُكُمْ عِندَنَا زُلْفَىٰ إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَأُولَٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ

And it is not your wealth, nor your children that bring you nearer to Us (i.e. pleases Allah), but only he (will please Us) who believes (in the Islamic Monotheism), and does righteous deeds; as for such, there will be twofold reward for what they did, and they will reside in the high dwellings (Paradise) in peace and security.

وَالَّذِينَ يَسْعَوْنَ فِي آيَاتِنَا مُعَاجِزِينَ أُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ

And those who strive against Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), to frustrate them, will be brought to the torment.

قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ وَمَا أَنفَقْتُم مِّن شَيْءٍ فَهُوَ يُخْلِفُهُ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ

Say: "Truly, my Lord enlarges the provision for whom He wills of His slaves, and (also) restricts (it) for him, and whatsoever you spend of anything (in Allah's Cause), He will replace it. And He is the Best of providers." [Saba 34:34-39]

In the following verses after mentioning about those people of the previous nations who had enjoyed a luxurious life and their evil behavior with the noble prophets and their insistence on their disbelief and polytheism, the noble prophet ﷺ has been comforted that he should not disgusted by the disbelief and polytheism of the idolaters of Quraish, since the leaders of disbelief of every period used to behave in the same manner with their prophets. 

Allah said: whenever we sent a prophet to the people of village for their guidance, their leaders and those enjoyed the luxurious life, the rebellious transgressing leaders said to them, 'We altogether reject your message for belief in Allah and the Oneness of Allah with which you have been sent. And if at all we accept it for sometime that the Day of Resurrection will be established, and some people will be given punishment, then we will not certainly be among those people, since when Allah has granted us here with wealth and children, so in the Hereafter, he will not give us punishment. If we had not been good in the sight of Allah, He would have not granted us here with his bounties and favors, and as for those who claim to be the believers, had they not been evil in His sight, so He would not have deprived them of His bounties and favors here." 

In verse (36) while refuting their false presumption verbally through the noble prophet ﷺ  He said: "The Cherisher of the world expands the provision to whom He wills among His servants and restricts to whom He wills, and it is concerned with His Wisdom and Expediency, and incidentally all the good and evil persons are included in it." 

The expansion of provision of any person is definitely not a criterion that he is a beloved servant of Allah and nor the restricted provision of any person is a proof that Allah is displeased with him, but most of the people do not understand it, and there are people among them only who think that the success of this world is in fact the success of the Hereafter. [page 1142]

13. Materialistic inviter towards Allah has no effect in his speech: 

Allah stated:

قُلْ مَا سَأَلْتُكُم مِّنْ أَجْرٍ فَهُوَ لَكُمْ ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

Say, "Whatever payment I might have asked of you - it is yours. My payment is only from Allah , and He is, over all things, Witness." [Saba 34:47]

When people doubt about the person who invites them towards Allah that his sole aim is to get the benefits of worldly benefits of worldly gains, then his speech looses the power to impress people. Hence Allah (subhanahu wata'ala) said to His Prophet ﷺ to clarify this fact: "That I do not have the greed for any worldly benefit, I am extremely sincere in my invitation, and I am hopeful of my reward from Allah alone, Who is Well-Aware of my truthfulness and sincerity." [page 1146]

14. Taking the proof of life after death from the growth of plants through rainfall:

Allah stated:

وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَىٰ بَلَدٍ مَّيِّتٍ فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ النُّشُورُ


And it is Allah Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection! [Fatir 35:9]

Allah in numerous verses of the noble Qur'an, after giving the analogy of the completely dry, barren and dead land, and its bringing back to life after the rain (i.e. becoming green) has proved the raising of mankind alive after their death (on the Day of Resurrection). It is the usual usual observation that the land becomes completely dry without any green plant in it and looks as if it is dead. Then Allah sends down rain, then the same land becomes alive, and when the farmer sows the seeds in it, after some days it becomes full of green blooming plants. 

Similarly a man departs from this world when his fixed term of life comes to an end, and the people who will be present in the world before the Day of Resurrection will also die. Then Allah shall raise all mankind alive again just like He makes the dead land alive through rain water, and within a few days only it becomes full of lush green plants. [page 1150]

15. Urge them to give the right to freedom of religion as fellow citizens:

Allah stated:

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

Say: "I do not ask you any reward for it except to be kind to me for my kinship with you." [ash-Shura 42:23]

In the other part of the verse Allah (subhanahu wata'ala) verbally said through the noble Prophet ﷺ: "O people of Quraish! For guiding you to the achievement of such great favours and bounties, I do not ask any compensation from you, I only ask you to abstain yourselves from causing harm to me keeping in view of my family relationship and kinship with you, and prevent others also from torturing me, so that I may convey the Message of Allah conveniently to His creatures." [page 1282]

16. Have patience like the patience of the noblest prophets: 

Allah stated:

فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ ۚ 

So be patient, [O Muhammad], as were those of determination among the messengers and do not be impatient for them. [Al-Ahqaf 46:35]

After proving the realities of monotheism, messenger-ship and life after death by the most convincing arguments and veritable signs, Allah commanded the noble prophet ﷺ  to observe patience during the course of Da'wah work, and advised him ﷺ  to make the life of those enterprising Prophets before him as an example for him to follow. 

Ibn Abi Hatim and Ibn Marduwaih have a narration by Ibn Abbas that the enterprising Prophets refer to the noble prophet  ﷺ, Nuh, Ibrahim, Musa and Isa. Some have indicated their number as six and some other as nine. And they are referred to as those noble prophets who had endured such hardships during the course of Da'wah work which was beyond the power of other Prophets. 

Allah also admonished him that after getting disgusted by the tyranny and transgression of the people of Quraish he should not seek to hasten the punishment for them, since it has come so close that when the people of disbelief see the horrors of the Day of Resurrection with their own eyes, on account if extreme terror, they will forget, how many days they stayed in the world.

He further said: "This Qur'an and those facts which have been mentioned above are sufficient for taking the lessons for the disbelievers of Makkah. So they should take lessons and enter the fold of Islam. And if they do not turn to Allah in repentance, they should know that the punishment of Allah destroys only those who are defiantly rebellious servants of their Cherisher."  [page 1339]

17. Fiqh of Negotiation:

Allah stated:

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا

Verily, We have given you (O Muhammad ﷺ) a manifest victory.  [al-Fath 48:1]

In this Surah, Allah has referred the "Hudaybiyah Treaty" as a 'Manifest Victory'. And the pages of the historical work on the life of the prophet  ﷺ are a witness to the fact that this peace treaty proved to be the greatest victory for the Muslims with regard to its results. 

Imam Bukhari recorded that Bara bin 'Azib radiyallahu anhu said: "You consider Al-Fath to be the conquest of Makkah, which was indeed a victory. However, we consider Al-Fath to be the Pledge of Ridhwan on the Day of Hudaibiyah." [Al-Hadith]. Accordingly, in the coming days the following results came into sight:

1. This peace treaty, in fact, was the first recognition by the people of Quraish and other Arab disbelievers of the Islamic Government present in Madinah under the honorable leadership of the noble Prophet.

2. It was the first occasion when the people of Quraish had accepted the fact that like other Arabs, Muslims also had he right of the pilgrimage of the House of Allah (i.e. Ka'bah). 

3. It was one of the conditions of the peace treaty that there would not be a war between both the parties of the treaty for ten years. Muslims took the full advantage of this clause and did full scale 'Tabligh' (propagation) of Islam, and according to the saying of Imam Zuhri, within a period of three years the religion of Islam spread with such a fast speed that at the time of the Conquest of Makkah, there were ten thousand fighters in Allah's Cause along with the noble Prophet ﷺ. 

4. One major advantage of this treaty was that the noble Prophet and the noble companions felt a sense of satisfaction, and became busy at making the roots of the Muslim society strong, and Madinah emerged as the capital of Islamic government and a strong and firmly established castle of Islam.

5. After being satisfied with the people of Quraish and the southern Arab tribes, the Messenger of Allah diverted his attention towards the Arabs of north and mid part of Arabia. At first, the second fort of the Jews "Khaibar" came under the possession of the Muslims, then Fadak, Wadi Al-Qura, Tima and the Jewish township of Tabuk came under the rule of Muslims one after another. 

Imam Sha'bi says that the Messenger of Allah achieved all in Hudaybiyah Treaty which he could not get in any Gazwah (Battle).

1. Allah forgave all of his sins of the past and future. 

2. The Pledge of Ridhwan was a very great blessing for the noble Companions. 

3. The Muslims became the owners of the date palm trees of Khaibar. 

4. The animals of sacrifice reached the place of their sacrifice.

5. The Romans gained an upper hand over the Persians, on account of which the Muslims felt very happy. 

Imam Ibn Qayyim has mentioned about the Hudaibiyah Treaty, its great wisdom behind it in detail in his book 'Zad-ul-Ma'ad'. On account of the above mentioned great decreased to a great extent within a period of two years, and Islam emerged as a supreme power, the first impression of which became manifest in the form of the Conquest of Makkah. [page 1352]

18. Praising the virtues of the noble companions:

Allah stated:

مُّحَمَّدٌ رَّسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ ۗ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا

Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers - so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward. [al-Fath 48:29]

In the above cited verse Allah is as a witness that it is He who sent the noble Prophet  ﷺ as His Prophet. While emphasizing it further Allah has said in this verse that Muhammad is the messenger of Allah, Allah's being a witness for him is as if it were to give a witness for his every graceful activity, since the Messenger of Allah is equipped with all the generous morals, praiseworthy qualities.

Then while praising his noble companions, Allah says that they are as severe against the disbelievers as the tiger is towards his prey. And they are kind hearted among themselves. Allah says while praising the noble companions in Surah Al-Maidah verse (54) أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ "Humble for the believers, hard for the disbelievers." Their behaviour with the creatures is such as was stated above, and it is the affair with the Creator that to achieve Paradise of their Cherisher and seek His good pleasure, they offer plenty of Salat (prayer). The mark on the forehead of these pious and righteous servants of Allah is due to constant prostration and offering plenty of Tahajjud (late-night prayer) and optional prayers, as well as the sign of humility (before Allah) which is reflected on their faces. And this identity of them has also been described in the Tawrat and the Injil.

There are two opinions about the vowel points of وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ "And their description in the Injil they have been described as the crop which produces its offshoot first."

1. مَثَلُهُمْ فِي الْإِنجِيلِ is the subject and " كَزَرْعٍ " is its predicate. And its meaning is that in the Injil their example is like a plant.

2. مَثَلُهُمْ فِي الْإِنجِيلِ and مَثَلُهُمْ فِي التَّوْرَاةِ are joined with a conjunction. And " كَزَرْعٍ " is the predicate of the hidden subject " هم كَزَرْعٍ ", and its meaning is that the example of the Companions is like that of a plant which sends forth its sprouting shoot, which subsequently grows and becomes a tree, then becomes large and thick, then again it stands erect on its stem, on seeing which the farmer becomes very happy.

Imam Shawkani writes that through this example Allah has described the condition of the Companions that in the beginning they will be very few in number, then their number will continue to grow, and they will continue to be more powerful like the plant, and it will happen so, and Allah through their large number and strength may increase the ire and fury of the disbelievers.

In the last part of the verse Allah has said that those of His righteous servants who are known as "The Companions of the Prophet" , and for whom Allah has given His witness to their Iman (faith) and righteous knowledge, and promised that He will forgive their sins and He will grant them the greatest reward i.e. Paradise.

Hafiz Ibn Kathir writes that Imam Malik, while keeping view لِيَغِيظَ بِهِمُ الْكُفَّارَ "That Allah may make the disbelievers enraged by them (Muslims)" has charged those 'Rawafid' (i.e. a Shi'ite dissenting sect) with infidelity who have unreasonable hostility with the Companions, and whosoever has an animosity with the Companions, according to this verse he will be a disbeliever. A group 'Ulama' has agreed this opinion of Imam Malik. [page 1365]

19. Signs for those with an open mind:

Allah stated:

وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ (20) وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ (21)

وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ (22) فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ(23)

And on the earth are signs for those who have Faith with certainty. And O people! There are signs in yourselves. Do you not see? And in the heaven is your provision and whatever you are promised. Then, by the Lord of the heaven and the earth, it is the truth (i.e. what has been promised to you), just as it is the truth that you can speak. [adh-Dhariyat 51:20-23]

(7) In verse (10) Allah has said that the disbelievers of Makkah do not give their thought to the proofs and veritable signs, merely they are involved in conjecture, doubt and guess. Had they reflected in the signs spread in the heavens and the earth, then they would have become content with the wealth of faith and certainty. As a way of further emphasizing this point, it is stressed that there is abundance of signs in the earth made by Allah. If the man thinks it carefully and deliberately, he would become rich in faith and certainty. The mountains, the rivers, the agricultural fields, the flowers and the fruits of different colours, various kinds of people and different kinds of animals and cattle, all other things which are found on the earth, inform us of the Existence of the Creator of earth and His Oneness. But from these signs, only those people obtain the benefit, who have a firm belief in Allah, when they reflect on the signs that are spread in the universe, then there is an increase in their faith, and they excel others in the action.

(8) There are several signs in the creation of the Existence of the Creator of the universe and His Oneness. Father's sperms fertilize the ovum of the mother, thus this fertilized ovum gets implanted in the mother's womb, then after passing through different stages of development, the child is born; then he grows; becomes old and one day he departs away from this world. Allah grants him the power of speech , hearing, eyesight and power of intellect and sense of perception, every organ of his body acts independently. And then there are different kinds of human beings, with respect to their colour, language, understanding and wisdom, there are numerous kinds of people in the world. To be aware of all these matters and through careful thought the man reaches to this conclusion that their Creator invariably Exists, Who is the Absolute Authority, He is only the One without any partners.

(9) Allah has established himself on the Magnificent Throne, and through His Knowledge, Power and Ability, manages all affairs of the heaven and the earth. The rain, which is the main cause of the production of all fruits, flowers and food of the human beings, descends from the heavens. The decision for good and vil, mercy and punishment are finalised in the heavens The Preserved Tablet which contains the details of everything is also in the heavens.

Ibn Abbas (radiyallahu anh) has done the interpretation of "رزق " i.e. "provision" as the rain and "وما توعدون" "And all whatever you are promised" as Paradise. Mujahid has referred "وما توعدون" as Paradise and Hell. Kalbi has done its interpretation as the good and the evil. Imam Shawkani says that "وما توعدون" refers to all these things, since the reward and punishment, divine decree, Paradise and Hell, all of them are in the Heavens.

(10) After swearing by His Honorable Self, Allah has wanted to reassure the disbelievers of Makkah that the occurrence of the Day of the Resurrection, life after death, and the reward and punishment are inevitable matters, and there is no scope of slightest doubt about it, just as they do not doubt that they can speak, similarly for the occurrence of the Day of resurrection , and reward and punishment, the reckoning of deeds is a matter of certainty.  [page 1388]

20. Reason for repetition in Surat-ur Rahman:

Allah stated: 

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

So (O mankind and jinn!) which of the favours of your Cherisher will you deny? [ar-Rahman 55:13]

In the above verse, after stating His diverse favours and blessings for the jinn and mankind, Allah while addressing them in this noble verse said: "So which of the favors of your Cherisher will you deny? These innumerable blessings demand from you that you should confess with the sincerity of the heart to the recognition of His favours and continue to express gratefulness to Him by your words and deeds."

Imam Shawkani has recorded the saying of Qutaibi that Allah has reminded the jinn and mankind by mentioning His favours in this Surah, and between every two favors wanted to warn them by reminding His favours repeatedly through the verse: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ "So (O mankind and jinn!) which of the favours of your Cherisher will you deny?" , it is just like a person who continues to bestow favours upon a man, and that bestowed man continued to be ungrateful to him, then that person says, "Don't you remember that you were needy and poor, then I had given you money and made you wealthy, can you deny it? Do you remember that you had no mount, then I had given you mount, can you deny it?" It is the saying of Husain bin Fudhail that the object of the repetition of this verse is to admonish the servants, and to remove their intelligence, so that they may turn to their Cherisher, and be grateful to Him in all circumstances.

Imam Baghwi has written that this verse has been repeated thirty-three times, and the object of this repetition is to convince the servants that these favours are given by Allah, and He deserves the remembrance and thankfulness on their part for Him. [page 1425]


21. Everything has to perish but your Lord:

Allah stated:

كُلُّ مَنْ عَلَيْهَا فَانٍ, وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلالِ وَالإِكْرَامِ

Whatsoever is on it (the earth) is to perish. And the Face of your Cherisher, full of Majesty and Honour will remain forever. [ar-Rahman 55:26-27]

Whatever of the living moving creatures are on the earth, they all will be perished, and none among the creatures will remain alive, the Entity of Allah the Exalted alone will remain forever, Who is the Owner of greatness and pride (Zul-Jalal Wal-Ikram), and Whose grace and compassion is common for all the creatures living in the sea and the earth.

Since the Day of Resurrection will be established only after all the creatures perish, and all of them after being raised alive again will be gathered in the Plain of Gathering, just and unjust will be judged, and to the righteous, Allah will admit to Paradise, and the sinners will be punished. And this judgement of Allah will certainly be a great favour according to the importunity of His Justice. He will recompense the unjust wicked persons for their evil deeds, and will grant Paradise and its favours to His righteous servants. Hence Allah said: O jinn and mankind! Which of the favours of your Cherisher will you deny?!

During the course of interpretation of كُلُّ مَنْ عَلَيْهَا فَانٍ "Whatever is on it (the earth) is to perish" commentators have mentioned the following benefits:

1- When the days of life are limited, it should be spent in worship of Allah.
2- Every favour and blessing of the world is going to decline, hence there is every good and welfare in devoting oneself to the obedience to Allah.
3- In adversity and difficulty patience should be observed, since the joy and sorrow of this world are both transitory in nature.
4- Besides Allah, others should not be made the object of worship ie. God, since God cannot decline or perish.  [page 1426]

22. How long will you run from Allah?

Allah stated:

يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانفُذُوا ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ

O group of jinns and men! If you have power to pass beyond the zones of the heavens and the earth, then pass (them)! But you will never be able to pass them, except with authority (from Allah)! [ar-Rahman 55:33]

In verse (31) it is informed that Allah will certainly recompense on the Day of Resurrection His servants for their good and evil deeds. Relevant to this it is being said to them in this noble verse that the Exalted Inventor on that Day would want to punish the criminals for their evil deeds, then they would never be able to escape this punishment, since without power and control, and overpowering and omnipotence, it is impossible for anyone to escape beyond the zones of heavens and the earth and pass beyond them and go elsewhere, and make Allah incapable (Allah forbid!), and this Might and Omnipotence in this world and the Hereafter is with none but Allah, hence no one can escape away from His Power of Possession either in this world or in the Hereafter.

This threatening and restriction certainly is a favour of Allah, that the obedient servant of Allah tries to become more obedient, and the disobedient abstains from committing disobedience, whereas had He willed, then He would have sent the punishment all of a sudden upon the sinners, and would not have given the respite for repentance, hence Allah said: "O jinn and mankind! Which of the favours of your Cherisher will you deny?! [page 1428] 

23. Stages of human creation is a phenomena of the Absolute power of Allah:

Allah stated:

أَفَرَأَيْتُم مَّا تُمْنُونَ
Then tell Me (about) the human semen that you ejaculate.

أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ

Is it you who create it (i.e. make this semen into a perfect human being), or are We the Creator?

[al-Waqi'ah 56: 58-59]

The people of Quraish used to deny life after death and used to say: “When we become dust after decaying, and only our bones remain, then shall we be resurrected?” While refuting their atheistic doubt, He addressed them: “We have created at that time when you had no existence, so the One who had Absolute Authority to create you for the first time, can He not again create you for the second time? Creation for the second time is much more easy. Can’t you understand this thing?”

While further refuting their doubt in verse (58) Allah said: “The drop of semen which you make it reaches to uterus through the act of sexual intercourse with your wives, who deliver it out in the form of a living human being after passing through stages of development of child for a period of nine months and few days. Certainly, it is Allah who created sexual desire in the wife and husband, and instilled in their hearts to incline towards each other, and guided them towards the act of sexual intercourse, and caused the development of the drop of semen in the womb of mother, gave it a skeleton and a covering of muscles, gave him/her a pulsating heart, and made for him/her eyes, ears and nose, and when his/her development was completed, He commanded the mother’s womb to push him out. So the Exalted Inventor Who is able to do this is able to create this again. [page 1439]

24. Cultivation of plants is a proof of Allah’s ability to resurrect:

Allah stated: 

أَفَرَأَيْتُم مَّا تَحْرُثُونَ

Tell Me! The seed that you sow in the ground.

أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ

Is it you that make it grow, or are We the Grower?

لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ

Were it Our Will, We could crumble it to dry pieces, and you would be regretful (or left in wonderment).

إِنَّا لَمُغْرَمُونَ

(Saying): "We are indeed Mughramun (i.e. in debts; or ruined or lost the money without any profit, or punished by the loss of all that we spend for cultivation, etc.)!

بَلْ نَحْنُ مَحْرُومُونَ

"Nay, but we are deprived!" [al-Waqi'ah 56: 63-67]

Allah after reminding His servants of some of His favours has invited them for the recognition of His Oneness and servitude and obedience to Him, and further He has proved for the life after death.

Allah said: “You prepare the land for cultivation and then sow the seeds in it, but is it you that make these seeds to grow in the form of plants or are we the grower? The answer is quite evident that rather it is We who cause them to grow. So just as We give life to the dead and barren soil through rainwater, and cause to bring forth blooming plants from the lifeless seeds, similarly We shall also raise you up alive again on the Day of Resurrection.

And after causing these plants to go through different stages We make the grains present in it as a provision for your food. Had He willed, then before ripening of these grains We would have dried them up, and would have scattered them like bran, and then you would have regretted for your efforts being wasted and would have said: “Whatever we have spent on it has all gone waste”, rather you would have said: “We have become deprived of our livelihood, and nothing is left for us and our children.” That is, you could not have done anything but express your helplessness, but Allah is the Most Beneficent upon His servant that he nourishes those seeds until they become ripened as food for mankind, and the man brings it to his house and stores it for his children. It is His Benevolence which demands from His servants that they should recognize His Monotheism, and obey Him alone. [page 1440]

25. Meaning of the verse: “Had We sent this Qur’an upon a mountain..”:

Allah stated:

لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ

Had We sent down this Quran on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect. [al-Hashr 59:21] 

After mentioning the difference of status of the people of Paradise and the dwellers of Hell, now the magnificence of the noble Qur'an is described, and it is being said that it is that great Book upon hearing it, the hearts of the people should feel softness and humbleness for fear of Allah, and they should be overcome with utmost tenderness of heart. 

Allah (subhanahu wata'ala) said: "Had We given to mountains the ability to comprehend the Greatness and the magnificence of the Qur'an, and made them follow the commands and prohibitions present in it, then they would humble themselves every moment, and crumble from the fear and dread. But the man altogether forgets his origin that he has been created from a humble drop of semen, and he is very and frail, and is involved in false pride, hence his heart became hard. So Allah while bestowing His mercy upon him gave the above mentioned example of the mountain, so that he may reflect on it and change his condition, may abstain from false pride, and should always be fearful of Allah by imagining the Greatness of Allah." [page 1480]

26. Admonition to observe patience during the course of Islamic Da'wah (call):

Allah stated:

فَسَتُبْصِرُ وَيُبْصِرُونَ

"You will see, and they will see." [al-Qalam 68:5]

Allah admonished the noble Prophet  ﷺ to continue to proceed in the way of Da'wah (call to Allah) work with his gracious morals and character, and bear with patience whatever hardships he encounters in this cause. The day is going to come to soon when he and those who accuse him with insanity will come to know that who is mad and afflicted with insanity. 

Allah has comforted him in verse (7) and admonished to endure with patience whatever of the hardships he may receive, further there is a stern warning for those idolaters who used to deny him. [page 1530]

27. Fulfill your obligation with patience and don't commit the mistake what Yunus (alayhis-salam) did:

Allah stated: 

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ الْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ

So wait with patience for the Decision of your Lord, and be not like the Companion of the Fish, when he cried out (to Us) while he was in deep sorrow. [al-Qalam 68:48]

Hence O My Prophet ﷺ! You continue to proceed with your Da'wah (call to Allah) work, and ignore their false pride, enmity and their denial, and do not become like Yunus bin Matta, who had given up observing patience from the torturing of his people, and left them behind by departing from there. And when a large fish swallowed him carrying off to the depth of the ocean, he became on the verge of crying on account of sorrow and grief, then he called out from within the stomach of the fish to his Cherisher and said:  لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِين "None has the right to be worshiped but You, Glorified be You! Of course, I have been of the cruel." [21:87]. So Allah accepted his repentance and while bestowing mercy upon him He commanded the fish to spill him out on the seashore. Accordingly, the fish did so, in fact he was an accepted and praiseworthy servant of his Cherisher. Had it not been for the mercy of Allah and had Allah not accepted his repentance, then the fish would have cast him off on some deserted place, and indeed he would have become worthy of rebuke and reproof. [page 1535]

28. Seeking help from Jinn is forbidden, even from good Muslims among them:

Allah stated: 

وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا

'And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief.' [al-Jinn 72:6]

The Jinn also informed their colleagues that in pre-Islamic days, there were men among mankind who were seeking refuge with some of the Jinn, and used to increase their (of jinn) sins and their rebelliousness against Allah. 

Ibn Jarir reported a narration by Ibn Abbas (radiyallahu anh) that during the period of ignorance whenever some people used to camp for a night stay in a valley, they used to say: "O the greatest jinn of this valley, we seek refuge with you." So this thing used to increase their sins, obstinacy and rebellion against Allah. And Ibn Marduwaih reported a narration by Ibn Abbas (radiyallahu anh) that in the Days of Ignorance when the people used to camp in a valley, they used to say: 'We seek refuge through the chief of this valley from the evils present here'; then this speech was liked most by the jinn. 

In this noble verse, there is an indication towards the same belief that the valleys are the places of residence for the jinn, and their leaders save the persons camping in it from the evils of other jinn. 

Ibn Zaid says that during the pre-Islamic days of ignorance when a person used to camp in a valley, he used to say: "I seek refuge through the chief of this valley." But when Islam came the people used to seek refuge through Allah and had forsaken the jinn. 

Imam Muslim has recorded the saying of Khawlah bint Hakim in "Kitab-uz-zikr Wad-Du'a" that whenever a person would camp at a place, he would say: أعوذ بكلمات الله التامات من شر ما خلق so he will not receive any harm from anything, until he departs from there. 

This Hadith throws the light on the explanation of the above cited verse that seeking the refuge by the mankind through the jinn is an act of polytheism. [page 1553]

29. Creation not co-incidence:

Allah stated that everything that happens in nature is for a purpose:

أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا

Have We not made the earth as a bed,

وَالْجِبَالَ أَوْتَادًا

And the mountains as pegs?

وَخَلَقْنَاكُمْ أَزْوَاجًا

And We have created you in pairs (male and female, tall and short, good and bad, etc.).

وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا

And have made your sleep as a thing for rest.

وَجَعَلْنَا اللَّيْلَ لِبَاسًا

And have made the night as a covering (through its darkness),

وَجَعَلْنَا النَّهَارَ مَعَاشًا

And have made the day for livelihood.

وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا

And We have built above you seven strong (heavens),

وَجَعَلْنَا سِرَاجًا وَهَّاجًا

And have made (therein) a shinning lamp (sun).

وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا

And have sent down from the rainy clouds abundant water.

لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا

That We may produce therewith corn and vegetations,

وَجَنَّاتٍ أَلْفَافًا

And gardens of thick growth.  [an-Naba 78:6-16] 

In these noble verses Allah (subhanahu wata'ala) has mentioned the phenomena of His power, knowledge and mercy, reflecting on which invites people to belief in the Oneness of the Exalted Inventor (Allah) and the creed of resurrection after death. 

Allah (subhanahu wata'ala) said: "O people! Have We not made the earth as a bed, a place of wide expanse, on which you cultivate and raise the crops, and travel to far off places through the roads on it. And have We not made the mountains as the pegs for the earth, so that it may not move, and you may be able to live on it with comfort and peace."

In order to keep the earth stable and firm, the mountains serve the same purpose which the wooden poles serve to keep the tents upright and firm, just as the wooden poles of the tents pull the tent from every side, similarly the mountains keep on pulling the edges of the earth, otherwise it may remain shaking every time on account  of the effect and fervour of its internal materials. 

Allah (subhanahu wata'ala) said: "And We have created you in pairs, i.e. male and female so that you may live with love and affection, and cooperate with each other in the matters of solving the problems of life, the multiplication and propagation of human race and its education and training. The creation of mankind and making them as males and females are the phenomena of the power, knowledge, wisdom and mercy of Allah (subhanahu wata'ala)."

And We have made the seep a cause of your rest and peace. Had there not been the sleep, then man would have felt very tired and exhausted, he would have lost his peace, and he would have involved in madness. Sleep is a sort of mercy of Allah, through which man regains his lost strength, and after becoming fresh he gets actively busy in the routine activities of daily life. 

We have made the night as covering for you, just as the garment covers the body of the man; similarly the darkness of the night covers him, and renders him comfort and peace. 

And We have made the day as the time for seeking livelihood. Man moves about in the daylight seeking the livelihood for him, his family and children, by going over from one place to another, and continues to be busy in business and agricultural activities, until the night prevails. All these things are the phenomena of the power, knowledge, wisdom and mercy (blessings) of Allah (subhanahu wata'ala). 

While mentioning His phenomena of power, Allah (subhanahu wata'ala) said: "O people! We have built above you seven strong heavens, the structure of which is firm and unshakable, the passage of time does not have any effect on it. Ever since Allah (subhanahu wata'ala) created it, until now no hole or cleft is produced in it. They are and will remain intact, until the Day of Resurrection will be established, then they will disintegrate by the will of Allah. 

And We have created the sun, which gives daylight to the people of the world, and it contains heat on account of which the fruits are ripened, and there are several other benefits. 

And We send down heavy continuous rain from the rain laden cloud so that We may grow the crops of wheat, oats, millet, rice and other grains which the mankind eat, and also grow those plants and green vegetations which animals consume, and grow dense and thick shaded trees whose branches interlace each other, and from which different kinds of fruits are produced." 

All these things are the proof that their Creator has such a power that none has, and He is such All-Knower Whose knowledge encompasses everything. And He is such All-Wise Whose every accomplishment is not without wisdom. And He is such Most Merciful Whose mercy is common to all. That Allah Who is the Owner of such a power, such a knowledge and such wisdom and mercy, about Him how the ignorant deniers of the Hereafter presume that He will not raise the mankind alive again, and will not recompense them for their good or bad deeds? How unreasonable thing is that the unjust, wrongdoers and criminals may move about in this world freely, may do whatever they like, and there may not be another life wherein they may get the recompense of their actions. Certainly there is another life in which the Creator of mankind will take the account of their actions and give them reward or punishment.  [page 1589]

30. Call to belief before actions:

Allah mentioned the events of the Day of Resurrection:

إِذَا الشَّمْسُ كُوِّرَتْ

"When the sun is wrapped up [in darkness]." [at-Takwir 81:1]

Belief in the Hereafter, reward and punishment is that fundamental creed, without believing in it; reformation of any person or society is impossible. Hence the noble Qur'an has clarified at several places in different ways, and invited people to believe in it. 

In this Surah also Allah (subhanahu wata'ala) wanted to convince about this reality, and impress upon the hearts and minds of mankind the same belief in life after death, so that after accepting this they may commence their concern for their Hereafter, and may correct their apparent behaviour and hidden thoughts. [page 1603]

31. Record of deeds of the evil are in Sijjin:

Allah stated:

كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ

Nay! Truly, the Record (writing of the deeds) of the Fujjar (disbelievers, sinners, evil-doers and wicked) is (preserved) in Sijjin. [al-Mutaffifin 83:7]

Through the word 'كَلَّا' those persons are rebuked who embezzle in measurement and weight, and do not pay the rights of the people in full. It has been said to them: "Do not think that al of your deeds are not being recorded, and you will not be reckoned for them, and on the Day of Judgement you will not be reckoned for them. The Day of Judgement will surely come to pass, and your books of the Record of your deeds will surely be presented to you." 

Allah (subhanahu wata'ala) says that the books of Record of deeds of the insolent wicked sinners will be in 'Sijjin', and the explanation of Sijjin is that it is a 'Recorded book' that is it is such a book in which the evil deeds of devils, devils, disbelievers, sinners and insolent wicked persons are recorded. Qatada, Sa'id ibn Zubair, Muqatil and Ka'b's saying is that 'Sijjin' is a large block of stone underneath that seventh earth beneath which the books of the Record of deeds of the insolent wicked sinners are being kept. The saying of Mujahid is the same. The saying of Mujahid is the same. Akhfash, Mubarrad and Zujjaj etc have mentioned the meanings of إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ that those insolent wicked persons are in an eternal prison with straitened circumstances, meaning they will face extreme humiliation and disgrace on the Day of Judgement.  [page 1610]

32. Record of deeds of the good are in Illiyeen:

Allah stated:

كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ

Nay! Verily, the Record (writing of the deeds) of Al-Abrar (the pious who fear Allah and avoid evil), is (preserved) in 'Illiyyun. [al-Mutaffifin 83:18]

It has been informed in verse (7) and succeeding verses the place where the books of Record of deeds of the reprobate will be kept, here it is being said about the pious and Allah-fearing people that no doubt their books of the Record of deeds are preserved in Illiyin. And the explanation of Illiyin is that it is a Register inscribed, in which the good deeds of pious, righteous, Allah-fearing, and virtuous people are being recorded. Wahedi has recorded the saying of commentators that it is a place which is on the seventh heaven beneath the Throne. Dahhak, Mujahid and Qatadah are of the opinion that 'Illiyin is a place on the seventh heaven where the souls of the believers are kept. Another saying of Qatadah is that 'Illiyin is above the seventh heaven a place near the right leg of the Throne of Allah. Some commentators have written that it is referred to Paradise. In verse (21) Allah has said that only those angels witness this sacred Book who re nearest to Allah. Or it means that this magnificent Book contains the mention of the souls of angels close to Allah, the Prophets, the truthful ones and the martyrs, i.e. their status is very high in the sight of their Cherisher. [page 1612]

33. You don't live only once:

Allah stated: 

إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا

Verily, he was among his people in joy!

إِنَّهُ ظَنَّ أَن لَّن يَحُورَ

Verily, he thought that he would never come back (to Us)!

بَلَىٰ إِنَّ رَبَّهُ كَانَ بِهِ بَصِيرًا

Yes! Verily, his Lord has been ever beholding him!

فَلَا أُقْسِمُ بِالشَّفَقِ

So I swear by the afterglow of sunset;

وَاللَّيْلِ وَمَا وَسَقَ

And by the night and whatever it gathers in its darkness;

وَالْقَمَرِ إِذَا اتَّسَقَ

And by the moon when it is at the full,

لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ

You shall certainly travel from stage to stage (in this life and in the Hereafter).

فَمَا لَهُمْ لَا يُؤْمِنُونَ

What is the matter with them, that they believe not? [al-Inshiqaq 84:13-20]

In verses (13/14) Allah (subhanahu wata'ala) mentioned about their worst end that these dwellers of Hell used to live in comfort with their families and children with utmost enjoyment and luxuries, and they had never thought of the Day of Judgement, Paradise and Hell. They had never given any thought to anything but their livelihood and sexual enjoyment. These people were altogether careless about the obedience and servitude to the Lord of the worlds. They used to think that there was no greater lie than the life after death and standing before Allah (subhanahu wata'ala) to give the account of their deeds. 

While refuting the sick idea of these dwellers of Hell Allah (subhanahu wata'ala) said: "You are altogether wrong, you will certainly be raised alive again, and your cherisher is All-Aware of all your deeds, He will surely requite you for your deeds, and you will certsinly be sent to Hell."

The polytheists of Makkah used to think that after death the man is decayed and is decomposed and becomes a part of the soil, after this there is no other life. While refuting the same, Allah (subhanahu wata'ala) wanted to convince the man by swearing an oath by 'Shafaq' (the redness on the horizon at sunset), and by the night and by the moon, 'After death you will not perish forever, you will undoubtedly pass through several circumstances and stages. You shall be raised alive again after death, and shall be gathered in the Plain of Gathering, then your reckoning will take place, and then you will be requited according to your righteous good or evil deeds. If you would have done righteous good deeds in your worldly life, you will be granted Paradise and its blessings, and if your books of Record of deeds is full of disbelief, polytheism and other sins, your eternal abode shall be Hell-fire.' 

when the occurrence of the Day of Resurrection is inevitable, on that Day the awarding of reward and punishment is a certainty, Paradise and Hell are not false presumption, rather it is a reality and is an existing thing, Then, what is the matter with those polytheists of Quraish that they do not believe in Allah and His Messenger, and after repenting on their sins do not accept Islam? What is the matter with them that when the Qur'an is recited before them, they do not fall in prostration with humility and submission before the Lord of the worlds? [page 1616]

34. Don't worry Allah has a better plan:

Allah calmed our souls by stating:

إِنَّهُمْ يَكِيدُونَ كَيْدًا

Verily, they are but plotting a plot (against you O Muhammad (Peace be upon him)).

وَأَكِيدُ كَيْدًا

And I (too) am planning a plan.

فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا

So give a respite to the disbelievers. Deal you gently with them for a while. [at-Tariq 86:15-17]

Allah (subhanahu wata'ala) has said about the disbelievers of Quraish who used to deny the noble Qur'an, and used to hatch conspiracies against the noble Prophet ﷺ and his Da'wah (call to Allah) work, that these are the people who are conspiring against the religion of Allah, and want to extinguish His lamp, then they should know that Allah also is devising a plan against them, and has given a long rope of respite to send them to Hell-fire, so that they may reach the ultimate limits of disbelief and sins. Hence O My Prophet! Leave them alone, and do not seek to hasten their punishment, give them a little respite; ultimately they will definitely reach their worst end. Allah (subhanahu wata'ala) said in verse (21) of Surah Al-Mujadilah: كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ "Allah has decreed: I will surely overcome, I and My Messenger. Of course, Allah is All-Powerful, All-Mighty." Hence history is a witness that Allah fulfilled the promise, which He has made to His Messenger, and within few years only the disbelief and polytheism were completely eliminated from Makkah, and all idols were removed from there and thrown away, and the worship of only One Allah was being done there. [page 1623]

35. Don't they see?

Allah stated: 

أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ

Do they not look at the camels, how they are created?

وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ

And at the heaven, how it is raised?

وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ

And at the mountains, how they are rooted and fixed firm?

وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ

And at the earth, how it is spread out? [al-Ghashiyah 88:17-20]

The polytheists of Makkah had been denying the invitation of Islamic Monotheism of the noble Prophet ﷺ and the creed of life after death. In the below cited verses Allah (subhanahu wata'ala) after mentioning some of His creations has invited the attention of those polytheists and has said that the Exalted Inventor Who is Able to create these creatures, He certainly has the power to raise to raise all mankind alive on the Day of Resurrection, and there is no doubt in it that it is He Who is the truthful Cherisher, Worthy of worship Alone. 

Allah (subhanahu wata'ala) says that those who deny the Resurrection, Paradise and Hell, do they not reflect on the strange creation of the camel and its shape, and how He has subjugated it for mankind so that they may use its milk, ride it and eat its flesh. 

And do they not look at the sky above, that how it is raised high without apparent pillars, and is adorned with the sun, the moon, and the stars. And do they not see the mountains - how Allah has fixed these formidable structures like the pegs on the earth below it. And now He has spread out the earth, so that His servants may live on it conveniently and comfortably, may walk about on it, cultivate crops, construct houses and carry out other affairs of their lives. 

These phenomena of the perfection of the Power of the Exalted Inventor force the sensible men to realise this fact and belive in faith (Iman) that the Absolute Power is certainly Able to assemble all those decayed and disintegrated bones and raise them alive again. [page 1628]

36. Invite, and not push or force:

Allah stated:

فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ

So remind them (O Muhammad (Peace be upon him)), you are only a one who reminds.

لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ

You are not a dictator over them. [al-Ghashiyah 88:21-22]

In these noble verses Allah (subhanahu wata'ala) has reminded the noble Prophet ﷺ of his responsibility: "Your task is merely the invitation towards Islam and its propagation, continue to fulfill this responsibility. It is not your task to force anyone to believe and follow the straight path." Allah said in verse (45) of Surah Qaf: وَمَا أَنتَ عَلَيْهِم بِجَبَّارٍ ۖ فَذَكِّرْ بِالْقُرْآنِ مَن يَخَافُ وَعِيدِ  "And you are not  over them a tyrant. But remind by the Quran, him who fears My threat." [page 1629]

With this we end, and it was all what Allah made easy for us, Alhamdulillah. May Allah's peace, mercy and blessings be upon the leader of da'ees, our beloved prophet!