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“Tafsiri-Guide to the Quran”
(the Second Part)
(from Surah Younus to Surah Furqan)
visit also:
www.m-saleemdada.com/
Al-Hamdu Lillah
Surah YOUNUS
(Consists of 11 Ruku; MK-6)
YOUNUS-The First Ruku
1. Alif Lam Ra. These are the verses of the wise Book.
2. What- is it a wonder to the people that We revealed to a man from among themselves, saying: Warn the people and give good news to those who believe that theirs is a footing of firmness with their Lord. The disbelievers say: This is most surely a manifest enchanter.
3. Surely your Lord is Allah, Who created the heavens and the earth in six periods, and He is firm in power, regulating the affair, there is no intercessor except after His permission; this is Allah, your Lord, therefore serve Him; will you not then mind?
4. To Him is your return, of all (of you); the promise of Allah (made) in truth; surely He begins the creation in the first instance, then He reproduces it, that He may with justice recompense those who believe and do good; and (as for) those who disbelieve, they shall have a drink of hot water and painful punishment because they disbelieved.
5. He it is Who made the sun a shining brightness and the moon a light, and ordained for it mansions that you might know the computation of years and the reckoning. Allah did not create it but with truth; He makes the signs manifest for a people who know.
6. Most surely in the variation of the night and the day, and what Allah has created in the heavens and the earth, there are signs for a people who guard (against evil).
7. Surely those who do not hope in Our meeting and are pleased with this world's life and are content with it, and those who are heedless of Our AYAAT:
8. (As for) those, their abode is the fire because of what they earned.
9. Surely (as for) those who believe and do good deeds, their Lord will guide them by their faith; there shall flow from beneath them rivers in gardens of bliss.
10. Their cry in it shall be: Glory to Thee, O Allah! and their greeting in it shall be: Peace; and the last of their cry shall be: Praise be to Allah, the Lord of the worlds.
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By the name of Allah, now after the completion of the First Part of the “Tafsiri-Guide to the Quran”, I, MSD, seek His protection from the Satan and take the start for its Second Part (at ISHA at the 24th day of December 2019) by the comments on Surah YOUNUS; Al-Hamdu Lillah; note that YOUNUS-AS (i.e. Jonah) was the Messenger of Allah whom one of the huge fish swallowed by the command of Allah and then put him at the shore by the command of Allah; this Surah starts with the letters that are among the MUQATTA’AAT (that means the 14 disjointed letters that are among the Arabic alphabets that come at the commencement of 29 SURAH in specific combinations); many of ULAMA take these letters as among the MUTASHABEHAAT (the meanings of which are not much evident and not necessary to know in the understanding of the Quran); note that these all letters are present at Surah FATIHA and my writing “Expressions of the Quran” presents much detail for them; the first AAYAT here says that these are the AAYAAT of the most wise book (i.e. Surah YOUNUS at the Holy Book Quran which is at LAUHE-MAHFUZ, the Secured Written Tablet, the book of Allah which is related to predestination) and so it tells here that this Surah is certainly filled with the highest of wisdom (which comes by the firm belief in TAUHID); note that where the AAYAT after ALIF-LAM-RA mentions the Book, it tells the Secured Written Tablet that has all commands of Allah and all matters of destiny so those are the matters that relate the will of Allah; it records the Holy Book Quran that Allah revealed to Muhammad PBUH, His last Messenger, which he received by Gabriel-AS; the first Ruku tells that Allah has not only created the man but He also has provided His message to him by His Messengers (who all were among the mankind) for his spiritual need that is the Guidance to the right path and He also has provided resources for his physical needs at the world; Al-Hamdu Lillah; note that there are places in the Quran where Allah has narrated the creation of the man and there, He also has mentioned the physical resources that He has provided to him at the world to maintain his life with that narration and there, He also has told about the true guidance that He has provided through His Messengers (as for instance in BAQARAH that we have studied at its third and its fourth Ruku); so Allah has provided all that the person needs to get the Guidance to the right path and He also has provided resources so that he maintains himself physically too; Al-Hamdu Lillah; there are such AAYAAT in the Quran that have told clearly that Allah has made His creation to work for the benefit of the man (see for instance Surah JATHIA-12 & 13) and He has especially assigned the sun and the moon to work for his necessary safety; the last three AAYAAT of the fifth Ruku at Surah IBRAHIM tell us, “Allah is He Who created the heavens and the earth and sent down water from the clouds, then brought forth with it fruits as sustenance for you, and He has made the ships subservient to you, that they might run their course in the sea by His command, and He has made the rivers subservient to you; and He has made subservient to you the sun and the moon pursuing their courses, and He has made subservient to you the night and the day; and He gives you of all that you ask Him; and if you count Allah's favors, you will not be able to number them; most surely (most of) the mankind is very unjust, very ungrateful” (Surah IBRAHIM-32, 33 & 34); as according to the Quran, the only aim of life that the man has (like all other creation of Allah), is to get the pleasure of Allah by total surrender to Him and besides this, there is no other aim of life (see Surah ZAARIYAAT-56), so Allah has taken care that the man finds total ease for this necessary task; the words that “He gives you of all that you ask Him” means that Allah has provided the man everything that would ensure his safety so that he fulfills his task with all fervor without any true attachment to the life at the world; Al-Hamdu Lillah; note that there is one of authentic Ahadith that asks the Muslims not to go away from such place where some infectious disease has taken hold of - and if it occurs somewhere then they would not go into that place; this also implies that with the most necessary preventive measures, the Muslims would certainly go-on with their normal routine of life with TAWAKKUL upon Allah as nothing ought to affect such normalcy; Al-Hamdu Lillah; the Muslim persons at authority would see that they do not present any issue even of some concern in such manner that the Muslims feel themselves prey to some deadly physical affliction that would certainly kill them en-masse; Allah has cared for all but His care especially to the safety of the Muslims is very high as they are very near to Him; He has built the immune system in such positive manner that it would fight-on ultimately to safety whatever physical affliction that the Man faces so the Muslim person would plead Allah for his safety after taking the necessary measures against it; the most necessary minimum of measures to its prevention includes keeping some necessary physical distance among each other if it is most infectious and keeping the direction of their faces away from persons when they sneeze or cough; even more important is that they keep SAUM besides obligatory generally in such situation and say the obligatory SALAH and give the SADAQAH to the needy; the Muslims would necessarily care to live on normal in their collective living with TAWAKKUL upon Allah (i.e. total trust upon Him) so that they manage themselves with necessary sobriety without any unnecessary concern to any physical affliction whatsoever; Al-Hamdu Lillah; certainly, Allah only is the Creator of all and He always has all of His good attributes and He is RABBUL-AALAMIN, the only true Lord of all the worlds, so He asks for the total obedience from all of His creation most sincerely and the Man and the JINN, the only two of His creation having the free-will, must certainly obey Him by their free-will; Al-Hamdu Lillah; He has made them all and He would raise them all from dead so that He gives everyone who has believed righteously and has good deeds according to that belief, the good result that he deserves; and so that those who have disbelieved in the righteous teachings get the boiled water to drink and extreme punishment due to their doings; this detail about the Ruku tells us that its first four AAYAAT present the most basic teachings of Islam that are TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord), RISALAT (Allah sent His Messengers to the world to provide the Guidance to the right path and Muhammad PBUH is the last of His Messengers) and AKHIRAT (Allah would judge all peoples of the world at the Day of Judgment); this Surah presents the fact emphatically that all persons would receive their respective accounts at AKHIRAT, that would relate to their respective belief and their respective deeds that they committed at the life at the world; Al-Hamdu Lillah; then there are three couple of AAYAAT which respectively tell that Allah has created the sun and the moon by specific rulings for them to obey; and that tell about those persons who do not have belief in AKHIRAT (the true life ahead where all persons certainly would have to answer for their belief and their deeds), who have engaged themselves totally at the life at the world and have become oblivious to practice the commands of Allah so their abode at AKHIRAT is the hell-fire; and that tell about the true Muslims that those who righteously believe and do good deeds, their Lord will guide them by their faith and they would get JANNAH where they would recite the praise of Allah and the last of their cry shall be that the praise be to Allah, the Lord of the worlds; Al-Hamdu Lillah; so taking these three couple of AAYAAT from the fifth to the last, the fifth and the sixth AAYAAT tell that Allah has created the sun as DHIYA (that is the flaming light that it brings forth by its burning) and the moon as NOOR (that manifests that light by reflection that is pleasant in character) so He has made it (the moon) in such manner that its phases (that represents its mansions through which it passes successively every month) impress the world most subtly; the words ahead tell that they both are such that by them, the people would get the knowledge of the years that pass on; certainly, Allah has created everything and certainly, Allah is the only true Lord; Al-Hamdu Lillah; so in the variation of the day and the night and in whatever Allah has created at the heavens and the earth, there are AAYAAT (which means here “the signs for the true guidance”) for all those persons who have TAQWA (i.e. the fear of Allah) inside; note about this term TAQWA that when Allah sent Adam to the world, He told him that those among his descendants would get the JANNAH, their actual dwelling place, who keep to righteousness in their belief and deeds; but those who disbelieve and reject the true guidance, they would be put into the hell-fire; so the Quran asks all persons to have TAQWA to Allah that is the attitude of the heart which means that all the Muslims must fear Allah that they do not get His displeasure by their sins becoming so sinful that they lose the chance to regain JANNAH and with that, they also must have such hope towards Him that He would keep them safe from the Satan at all times and at all places; Al-Hamdu Lillah; so if he/she does not live as the righteous believer in the Truth (the fundamental teachings of Islam) with righteous deeds, he/she would lose the opportunity to show his/her worth for JANNAH and would be put into the hell-fire as Allah would certainly fulfill His word; Al-Hamdu Lillah; the Quran tells all of the mankind that Allah made the earth as an easy ground for them all to live in and made the heaven as the roof to all of them from which He sent waters upon the earth and took out fruits (& crops) of earth by that for them as edibles; this is which they certainly see clearly so they must not take anyone equal to Him in power as He only has the ASL (true) authority; Al-Hamdu Lillah; in this context, the next couple of AAYAAT that are AAYAT-7 & 8 indicate that it is extreme idiocy of those persons who have become oblivious to the fact that they have to answer Allah at the Day of Judgment and have taken the life at the world as all that they have to work for, and who have become satisfied with whatever material benefits they get at this life and who are totally oblivious of the AAYAAT that Allah has provided to them in their own-selves and around their own-selves, so their abode is the hell-fire due to the base deeds that they engaged in; the last couple of AAYAAT at the first Ruku tell about the true Muslims that they have realized the Truth so they believe in it and they do good deeds; their Lord will guide them in all issues by their faith and they would certainly get the true success at AKHIRAT that is they would receive the JANNAAT beneath which flow the beautiful streams as it would be clear there that they have attained the pleasure of Allah; they would constantly recite the praise of Allah there and the last of all their statements would only remain that “Praise be to Allah Who is the Lord of all the worlds”; Al-Hamdu Lillah.
YOUNUS-The Second Ruku
11. And if Allah should hasten the evil to men as they desire the hastening on of good, their doom should certainly have been decreed for them; but We leave those alone who hope not for Our meeting in their inordinacy, blindly wandering on.
12. And when affliction touches a man, he calls on Us, whether lying on his side or sitting or standing; but when We remove his affliction from him, he passes on as though he had never called on Us on account of an affliction that touched him; thus that which they do is made fair-seeming to the extravagant.
13. And certainly We did destroy generations before you when they were unjust, and their apostles had come to them with clear arguments, and they would not believe; thus do We recompense the guilty people.
14. Then We made you successors in the land after them so that We may see how you act.
15. And when Our clear AAYAAT are recited to them, those who hope not for Our meeting say: Bring a Quran other than this or change it. Say: It does not beseem me that I should change it of myself; I follow naught but what is revealed to me; surely I fear, if I disobey my Lord, the punishment of a mighty day.
16. Say: If Allah had desired (otherwise) I would not have recited it to you, nor would He have taught it to you; indeed I have lived a lifetime among you before it; do you not then understand?
17. Who is then more unjust than who forges a lie against Allah or (who) gives the lie to His AAYAAT? Surely the guilty shall not be successful.
18. And they serve beside Allah what can neither harm them nor profit them, and they say: These are our intercessors with Allah. Say: Do you (presume to) inform Allah of what He knows not in the heavens and the earth? Glory be to Him, and supremely exalted is He above what they set up (with Him).
19. And people are naught but a single nation, so they disagree; and had not a word already gone forth from your Lord, the matter would have certainly been decided between them in respect of that concerning which they disagree.
20. And they say: Why is not a sign sent to him from his Lord? Say: The unseen is only for Allah; therefore wait-- surely I too, with you am of those who wait.
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The first four AAYAAT of this Ruku tell about the leaning of the Man that he asks for his ease in the life at the world but he needs to remember that if Allah intends to put destruction upon him due to his wrongs, Allah would certainly finish him and all such persons who do not have the belief in answering Him at AKHIRAT; the earth belongs to Allah (and all the heavens and all that is between them) so Allah has the full authority to punish them immediately yet He gives time to all such persons to better themselves as His blessing to them all, up-to certain period ahead; so Allah leaves these persons who are most uncaring to the commands of Allah, rejoice in their inordinacy in wrongs but when the time He has appointed for them does come then His wrath certainly takes them; He put His destruction to those unjust generations who were before the persons living now though the Messengers of Allah came to them who provided them the true guidance yet they did not accept it; so this is how Allah punishes such unjust persons; then Allah provided other persons to inherit the places at the earth and that provision too is to see how these persons believe and put their lives to practice as He has provided the life to the Man only for his examination here and he has to remain committed to Him only; Al-Hamdu Lillah; AAYAAT-15, 16, 17 and 18 tell that whenever the AAYAAT of the Quran are read to them, those among them, who do not have any belief in the Day of Judgment where they would have to answer Allah, the true Lord, say that the Prophet (PBUH) should bring some other Quran that has some other teachings or he should change this one to accommodate their ideas; O Muhammad PBUH, tell these ignorant persons that I have no authority to change it by myself and in fact, I even do obey it without ever thinking about any change in it as that has been given fairly to my spirit from my true Lord and I certainly fear Allah, the true Lord, that if I even commit any disobedience to Him, I would get the punishment on the severe day of punishment; note that the Surah is referring for the third time to such persons who do not believe in the Day of Judgment (by referring to them as “those who hope not for Our meeting”) and this denotes that to remember that Day in all issues of life with total commitment to Allah, the true Lord, is the asking of the highest of wisdom for the Man; Al-Hamdu Lillah; O Muhammad PBUH, tell these ignorant persons that if Allah did not intend for me to provide the true guidance from Him then I would not have read this Quran to them who disbelieve it and then they who disbelieve it, would not have had any opportunity to realize the Truth to save themselves that it provides clearly; tell them that they must certainly be mindful that I have remained among them for many of years now so they know quite well about all my life and due to those years, they are well-aware that I do not speak lies even in the ordinary issues of life so how it is that I speak lies against the beautiful teachings of Allah now that He has provided to me for the true guidance of all peoples of the world; do they not get this most obvious fact; Al-Hamdu Lillah; so then who would be more unjust than that person who forges lies against Allah (so I insha-Allah would never be among such wrong persons) or who rejects His AAYAAT by taking them as lies (so they must be mindful about their unjust attitude against Allah); due to their unjust attitude, Allah would end the period of His tolerance for them and take away any of their leaning to acceptance of the Truth that would result in their straying away from the true guidance that ultimately would result in their severe punishment at AKHIRAT; Allah certainly does not provide the true success to such highly sinful persons; but even with all opportunity to realize and accept the Truth, these disbelievers worship such things leaving the worship of Allah that are unable to provide any harm to them or any safety from harms to them and they say about them that these are their intercessors in front of Allah if they ever meet Him; and they say that these would lead them to all safety from all the torments that He puts on them; O Muhammad PBUH ask them if they intend to inform Allah about such things that He is unaware of at the earth and at the heavens (that means at anywhere in the whole of the creation and the text implies that there is no such thing anywhere as nothing is out of His true knowledge; Al-Hamdu Lillah); they wrongly believe that the objects that they worship would be intercessors for them in the court of Allah and Allah would never reject the pleas of their intercessors for them so now they feel that they have nothing to worry but they certainly would see their huge grievous error at the Day of Judgment; glory be to Allah, and supremely exalted is He above what they take as objects to worship besides Him, the true Lord; Al-Hamdu Lillah; note here that though Allah would allow the most good believers in the Truth (who had always taken the righteous attitudes in the issues of life at the world) the right to present the case in favor of some person there at AKHIRAT yet it would remain limited for only those sinful persons that rise as the believers in the Truth (the fundamental teachings of Islam) from the graves there and for whom, He does intend to get the safety from the hell-fire; it would strictly apply there to the specific subject and the specific object in this issue so it is extreme idiocy to become uncaring to the true belief or even to the good deeds by this concept that is named as SHAFA’AT and it certainly would not apply to the disbelievers to the Quran; see the third AAYAT of this Surah that reads - “Surely your Lord is Allah, Who created the heavens and the earth in six periods, and He is firm in power, regulating the affair, there is no intercessor except after His permission; this is Allah, your Lord, therefore serve Him; will you not then mind”; Al-Hamdu Lillah; the last couple of AAYAAT at the Ruku tell that all of the mankind was one UMMAH (at the right path) but with the passage of time, the difference occurred between them and so among the mankind, there came to be two kinds of persons as regards to belief; AAYAT-2 of Surah TAGHABUN tells that explicitly as it reads, “it is He Who has created you (all of the mankind); and of you are some that are disbelievers, and some that are Believers: and Allah sees well all that you do”; so these are the two nations only that have remained among the mankind; all the Believers would get the true success at AKHIRAT by the will of Allah as they had worked at the world for the pleasure of Allah though there would be lower and upper levels in them; these all believers are mentioned at Surah NISAA-69 that reads, “Whoso obeys Allah and the Messenger PBUH, they are with those unto whom Allah has shown favor among the NABIYYEN (the Prophets) and the SIDDIQIN (the most truthful virtuous persons) and SHUHADA (the martyrs in the way of Allah who bear witness to the Truth) and the SALIHIN (the righteous Muslims); the best of company are they”; Al-Hamdu Lillah; as for the disbelievers, they include the four major types that are the Jews and the NASARAA (i.e. the Christians); these both were initially on the right path by the guidance of Torah that also was the book of Allah that He had provided to Moses-AS but with the passage of time, some of things that related to extreme disbelief had made way into their descendants; the other two mentioned among the disbelievers are the pagans (those who worship idols and those who make partners to Allah in His authority or in any of His attributes that are QADEEM, ASL and LA-MEHDUD; see the note on Surah FATIHA) and the hypocrites (those persons who claim to be the believers in the fundamentals of Islam but they clearly have their attitudes against the teachings of Islam and they do show adversity to Islam in their speech often yet they would clearly manifest as hypocrites at AKHIRAT); if Allah had not set the specific respective times of their destruction, their fate would have been decided at the world just as they took-up differences in belief and the wrath of Allah would have taken them then and there; but Allah gives all persons the time to show their true colors with time in the ups and downs of the life so this is His blessing upon all persons that He has provided them the opportunity to reflect on the AAYAAT (the teachings of the Quran) that are presented to them, yet their mindset is such that they ask for such other AAYAT (the sign; the miracle) besides the Quran that manifests by the Prophet Muhammad PBUH (that proves to be the sign of destruction upon them); so O Muhammad PBUH, tell them that only Allah truly knows what is ahead in time (that means that Allah has set the world in such manner that it would show ahead clearly that the Islamic teachings only denote truly the word of Allah that they need to practice) so wait on to see it; and tell them O Muhammad PBUH – that you also would remain among those who do wait; Al-Hamdu Lillah.
YOUNUS-The Third Ruku
21. And when We make people taste of mercy after an affliction touches them, lo! they devise plans against Our AAYAAT. Say: Allah is quicker to plan; surely Our apostles write down what you plan.
22. He it is Who makes you travel by land and sea; until when you are in the ships, and they sail on with them in a pleasant breeze, and they rejoice, a violent wind overtakes them and the billows surge in on them from all sides, and they become certain that they are encompassed about, they pray to Allah, being sincere to Him in obedience: If Thou dost deliver us from this, we will most certainly be of the grateful ones.
23. But when He delivers them, lo- they are unjustly rebellious in the earth. O men- your rebellion is against your own souls- provision (only) of this world's life- then to Us shall be your return, so We will inform you of what you did.
24. The likeness of this world's life is only as water which We send down from the cloud, then the herbage of the earth of which men and cattle eat grows luxuriantly thereby, until when the earth puts on its golden raiment and it becomes garnished, and its people think that they have power over it, Our command comes to it, by night or by day, so We render it as reaped seed; produce, as though it had not been in existence yesterday; thus do We make clear the AAYAAT for the people who reflect.
25. And Allah invites to the abode of peace and guides whom He pleases into the right path.
26. For those who do good is good (reward) and more (than this); and blackness or ignominy shall not cover their faces; these are the dwellers of the garden; in it they shall abide.
27. And (as for) those who have earned evil, the punishment of an evil is the like of it, and abasement shall come upon them-- they shall have none to protect them from Allah-- as if their faces had been covered with slices of the dense darkness of night; these are the inmates of the fire; in it they shall abide.
28. And on the day when We will gather them all together, then We will say to those who associated others (with Allah): Keep where you are, you and your associates; then We shall separate them widely one from another and their associates would say: It was not us that you served:
29. Therefore Allah is sufficient as a witness between us and you that we were quite unaware of your serving (us).
30. There shall every soul become acquainted with what it sent before, and they shall be brought back to Allah, their true Patron, and what they devised shall escape from them.
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This Ruku provides the comparison between the life at the world and the life at AKHIRAT; it tells the disbelievers what the life at the world is except the matter that relates to illusion as they work on so hard for profits uselessly when they do already fulfill their necessities here, and there is always the danger of loss and with that, of the destruction by such calamities that Allah sends upon them; in addition, they would certainly die as no person is immune from that so they should ponder upon the matter as to see what is the use of unnecessary efforts here at the life of the world; if they observe the lives here, even that would tell them that it is an examination and the time would come where they would be liable to answer about their belief and about their deeds; they ought to have kept the life at the world to necessity but they have taken it to obsession so what a waste of the precious time; they are totally uncaring to the life of AKHIRAT that they needed to consider in all their tasks with their total attention towards Allah; there certainly is no danger of any wastage to any of their good efforts for AKHIRAT that they do take-up with the righteous belief; Al-Hamdu Lillah; that certainly is the true life and that certainly is the true success; Al-Hamdu Lillah; the first AAYAT of the Ruku tells that those all who ask signs to believe in the Prophet PBUH, if they ponder upon the life itself, they would see that even the safety to their life here is one of the signs for the matter that Allah has put the mankind into an examination; He would certainly ask them about their lives here at AKHIRAT yet whatever time He has allotted to them at the world to show their worth, they would complete that for sure; there are times where some person of them faces extreme troubles when it seems that it is the end of his life for him yet Allah provides safety to him from his death at such times so then, he needs to become most grateful to Allah; however, it happens that he devises ways to challenge Allah and so his death takes him as one of the disbelievers; certainly, Allah has appointed angels that write all that anyone does and everyone is liable to answer at AKHIRAT for his belief and his deeds; the four AAYAAT ahead explain that Allah only, saves the life, property and the honor of all persons and He only is the true Lord; the Man has to realize this in his belief and do his deeds accordingly to save himself from the torments of the hell-fire; Al-Hamdu Lillah; note that at those times, the ships sailed towards the far-away places solely by the blowing of the winds at their sails (the strong huge fabric) that became favorable towards their intended destination; it was highly probable that the winds become vicious defying any control of the ship for the voyagers at sea and cause a sudden storm to take place that threatens highly to wreck the ship and end the lives of all persons on it then and there; at such times, it happened that those upon the ship called Allah only for help and had nothing to do with those whom they worshipped besides Allah; they used to commit that if Allah does save them from this deadly calamity, they would praise Allah only Who is their true Lord; they all knew totally well that Allah only is able to help them at this most troublesome situation that threatens their lives and so they used to call Him only, at such situations; the AAYAT says that when Allah does save them and bring them to the land by His protection, they go on making their mischief upon the land for which they certainly have no rights; their authority that manifests in limits is totally false authority just for a short period of time as all persons would certainly die; then, on the certain day that is the Day of Judgment, Allah would raise all of them from dead and He would present to all of them their respective results for all of their doings at the life at the world so that they live-on ahead to eternity according to that; Al-Hamdu Lillah; so whatever a person has in the life here is bound to end while the impression of the true belief and the good deeds according to it never ends because Allah values only these things; AAYAT-24 tells that the monetary status at the life at the world is like the cultivation (indicates money earned by efforts) of a land (i.e. of a man as he is said to be like the land in the Holy Book Quran and it is a point to note that the normal body of a man has the ratio of water in him with other of his body according to the ratio of water that the earth has with the dry land) that comes forth by a rain from heavens (indicates the will of Allah that benefits all mankind and the cattle); but if the man with resources does not care to the pleasure of Allah, that becomes as if the cultivated crops are left to their own (this means that if the money he has earned, he does not spend it in the way of Allah), it becomes destroyed turning to pieces and winds spread it (this means that when the man dies, others have his wealth by the distribution that the law of the land makes and his omission to its righteous use leaves him nothing from it); so Allah truly has the power over all things for sure; those things were never theirs and they would be never, unless they spend them to attain His pleasure; this truly is the sign that proves that the life at the world is nothing in itself but an illusion of profits; and certainly, the observant persons do realize this well; it is the examination of all persons and none of them must ever forget that he/she would stand at the grounds of HASHR at the day of Judgment totally alone where he/she would have to account for all that he/she has believed and has done at his/her life at the world; see also Surah KAHF-45 and Surah HADID-20; Al-Hamdu Lillah; Allah calls towards the place where the true profits stay to the mankind (i.e. the success at AKHIRAT) so He has guided the mankind by the truly beneficial teachings of the Quran (the righteous path of life) to which all persons who do intend the safety to life with the righteous honor and the rightful possession, do need to comply; Al-Hamdu Lillah; to live by the righteous path of life, is the true goodness of the life here that would lead to the most high goodness at AKHIRAT and even more (this means that Allah would allow the residents of JANNAH to see Him openly; Al-Hamdu Lillah); that honor would give their faces such beautiful glow of honor that there never would be any darkness upon them ever and there never would be any threat to their prestige; such would be the residents of JANNAH who would then abide at the place forever ahead; Al-Hamdu Lillah; but those who earned wrongs at the life at the world, their punishment of their evil is the like of it and ignominy shall come upon them; they shall have none to protect them from Allah due to their wrong-doings at the world (and they also would not be rightful for SHAFA’AT); such darkness would manifest at their faces as if they had been covered with the dense darkness of night; these are the inmates of the hell-fire where they shall abide forever ahead; there at the grounds of HASHR (where Allah would gather all persons), He would command the polytheists to stay there at that day with those whom they worshipped besides Allah; that would happen before the polytheists are entered into the hell-fire, when Allah would place such dispute among them that those that they used to worship besides Allah, would tell them that they did not actually worship them; they would clarify upon them there that Allah would decide this matter clearly between them as He knows totally well that they were completely unaware of their worship of them at the world; this statement tells that they would be virtuous persons whom the polytheists had worshipped at the world besides Allah with such erroneous belief that they would save them at AKHIRAT while those virtuous persons had never mentioned any such grave erroneous thing when they were alive; we have studied at the last Ruku of Surah MA’EDAH that Allah would address Jesus Christ at AKHIRAT to clarify about his being worshipped at the world, if he had mentioned such extreme wrong; there we find that he would reply in clear terms at AKHIRAT that “I did not say to them aught save what You did enjoin me with that -serve Allah, my Lord and your Lord, and I was witness over them till the time I dwelt among them but when You took me up, You were the Watcher over them as You certainly do witness everything”; Al-Hamdu Lillah; this statement also tells that after their departure from the world, the virtuous persons had no idea how the persons behind them were taking them at the world; note that Ahadith have explicitly told about the peace or the chastisement at the life that relates to the grave yet seemingly the peace or the chastisement there is much long in time for some by the will of Allah but very short in time for others by the will of Allah (and that even does not imply that they are conscious about what is going-on at the world that they had left behind) so after that, they would remain dead only without any consciousness that fades away then, for the world behind, till that day when Allah would raise all persons to life fully from the dead (i.e. the Day of Judgment) never to die again and that day most certainly would take place by the command of Allah where He would decide the true placement of every person that had spent his/her life at the world; so we Muslims believe in the life at the grave (which is named as the life of BARZAKH that starts just after death though that most certainly does not mean that the person is physically alive at his/her grave though he/she does have some connection to that); however, we do not know the nature of that life and how much time of consciousness that any person has there; Surah MOMINOON mentions about disbelievers, “until, when death comes unto one of them, he says- my Lord- send me back; that I may do right in that which I have left behind- but nay- it is but a word that he speaks; and behind them is a barrier (BARZAKH) until the day when they are raised; and when the trumpet is blown there will be no kinship among them that day, nor will they ask of one another” (MOMINOON-99, 100, 101); AAYAT-29 here in Surah YOUNUS implies in clear terms that the time for consciousness of all persons at that life is most limited and with all said, the bottom line to the matter is that- most certainly, only Allah knows better; Al-Hamdu Lillah; so there shall every soul become acquainted with how it had done at the world as there it would find clearly what it had sent before; they all shall be brought back to Allah, their true Patron (as would become clear there), and what they had devised (with this wrong notion that some persons would provide safety for them as their intercessors at AKHIRAT), shall escape from them; certainly, Allah only is the true Lord; Al-Hamdu Lillah.
YOUNUS-The Fourth Ruku
31. Say: Who gives you sustenance from the heaven and the earth? Or Who controls the hearing and the sight? And Who brings forth the living from the dead, and brings forth the dead from the living? And Who regulates the affairs? Then they will say: Allah. Say then: Will you not then guard (against evil)?
32. This then is Allah, your true Lord; and what is there after the truth but error; how are you then turned back?
33. Thus does the word of your Lord prove true against those who transgress- which is they would not believe.
34. Say: Is there any one among your associates who can bring into existence the creation in the first instance, then reproduce it? Say: Allah brings the creation into existence, then He reproduces it; how are you then turned away?
35. Say: Is there any of your associates who guides to the truth? Say: Allah guides to the truth. Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?
36. And most of them do not follow (anything) but conjecture; surely conjecture will not avail aught against the truth; surely Allah is cognizant of what they do.
37. And this Quran is not such as could be forged by those besides Allah, but it is a verification of that which is before it and a clear explanation of the book, there is no doubt in it, from the Lord of the worlds.
38. Or do they say: He has forged it? Say: Then bring a chapter like this and invite whom you can besides Allah, if you are truthful.
39. Nay, they reject that of which they have no comprehensive knowledge, and the final sequel of it has not yet come to them; even thus did those before them reject (the truth); see then, what was the end of the unjust.
40. And of them is he who believes in it; and of them is he who does not believe in it; and your Lord best knows the mischief-makers.
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The first six AAYAAT of this Ruku ask the disbelievers to reflect on their belief; note that the term “RABB” that occurs here at AAYAT-32, is highly significant in understanding of the Holy Book Quran and the first AAYAT of the Quran has mentioned this most significant term which says “Al-Hamdu Lillah RABBEL-AALAMIN” that means that “All praise is due to Allah, the Lord of the Worlds” so Allah has not left His creation just after creating them but He nurtures them to height; here “Al-Hamdu Lillah” implies that He only is the Creator of all the creation and He always has all of His good attributes totally that are of Him from all times to all times (QADEEM) and all of His attributes are His very own (ASL) and all of His attributes are limitless (LA-MEHDUD); certainly, He only is the true authority; Al-Hamdu Lillah; and RABBUL-AALAMIN implies that He only is the true Lord of all His creation, Who takes care to nurture all of them; so He not only is their Creator but also their true Lord Who takes their lives ahead-on; so because He is the RABB of all of His creation, He asks for total obedience from all of His creation that would be most sincere; Al-Hamdu Lillah RABBEL-AALAMIN; the Quran has indicated at places (and one of them is this Ruku at Surah YOUNUS) that many of the most wrong persons did believe Allah in the sense that He has created all the creation yet they did not care in the least to put His commands to their lives as they did not believe in Him as the true Lord Whom they shall obey in all the principles He has provided to them in all walks of life; there even were those among these disbelievers who did believe that He certainly has absolute authority with all His true attributes but then they believed that He necessarily listens to those who are very near to Him (as we studied at the previous Ruku) and does accordingly so their belief had most extreme flaw that took them to the same position in practice as the other of disbelievers, that they ignored Him as the true Lord (RABB) Whom they must truly obey in all the principles He has provided to them in all walks of life; this ignorance to recognize Him as the only true Lord, ultimately led them to take some of His creation too as the object to worship and as to obey unconditionally; may Allah save all Muslims from this gravest of sins that is named SHERK and that certainly leads to the hell-fire if the person involved in it does not ask for (and receive) forgiveness from Allah and His mercy at the life at the world; Allah certainly is the only true Lord and so all would obey Him only in all walks of life; the rule that an authentic Hadith has explicitly provided is that “the Muslim person would obey anyone in His creation only when there is no disobedience to any of His commands as they all relate to the principles of Islam”; Al-Hamdu Lillah; as the disbelievers that are addressed here, believed in Allah as the Creator of all the creation so the first couple of AAYAAT of this Ruku ask the Prophet PBUH to ask their attention to this and guide them that He is their true Lord too Whom they shall obey in principles in all walks of life; the AAYAAT read “say - Who gives you sustenance from the heaven and the earth? -or Who controls the hearing and the sight? -and Who brings forth the living from the dead, and brings forth the dead from the living? -and Who regulates the affairs? -then they will say: Allah; say then: will you not then guard (against evil)? -this then is Allah, your true Lord; and what is there after the truth but error; how are you then turned back?”-; Al-Hamdu Lillah; the AAYAAT ahead tell them that if they go on with this ignorance of the commands of Allah, Allah would put such wrath upon them that they would become unable to accept the Truth, the fundamental teachings of Islam; even when they believe that Allah is the Creator of all the creation, they ignore the fact that He has not only created them but He would resurrect them too at the Day of Judgment and they know that those objects that they take as equals to Allah in authority have no power to create any of them or to resurrect them; moreover, He guides all the mankind (and even the JINN) towards the Truth as He is the true Lord Who tries them all by an open-book examination while the objects that they take as equals to Allah in authority, have no power to guide anyone to the Truth except when Allah guides them to that and then also intends that they guide towards that; so He only is the Creator of all the creation and He always has all His attributes and He only is the true Lord; Al-Hamdu Lillah; AAYAT-35 enquires them what then is the matter with them and what is the criterion by which they judge their attitudes?; the AAYAT ahead of it tells them that they follow conjecture that would only lead them far-away from the Truth as ultimately conjectures do that only; Allah certainly is Most Aware of all their doings; Al-Hamdu Lillah; the last four AAYAAT of the Ruku guide that the Quran is the basis for the Truth and all that is related to Islam, the true word of Allah; so leaving conjectures, they need to accept it only as it is not something that has been forged by any person to misguide from the right path of Allah but it is the true Guidance to the right path as it vouches for the previous basic holy scripture of Allah (the five books i.e. Torah) and it details the basic commands of Allah (that have always been the same in principles) that Allah has provided to the mankind time and again as He is the true Lord of all the worlds; Al-Hamdu Lillah; if they say that it is forged then they must bring one such Surah that might resemble this Surah and for that, they might call those even for assistance whom they take equal in authority to Allah; that they must do if they really are truthful in their assertion about the Quran; we have studied about this challenge at the third Ruku of BAQARAH too that those who reject the Quran (as they take it as something that Muhammad PBUH has presented by his own self) to produce only one Surah that is like that Surah (i.e. BAQARAH) of the Quran even by taking the assistance of their close allies whom they take as authority besides Allah, in this task; note that Surah HOODH-13 asks them to bring ten Surah like that Surah (i.e. HOODH) as it says “or, do they say that he has forged it; O Prophet (PBUH); you tell them - then bring ten forged chapters like it and call upon whom you can besides Allah, if you are truthful”; Surah Bani-Israel-88 tells explicitly that “say -if men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others”; these all AAYAAT imply that it is not possible to imitate the Quran (not even any one of its Surah like Surah YOUNUS) as it comprises not only of meanings but also of words; though there is no way that anyone might imitate the meaning of the Quran keeping integrity in all of what he presents yet this challenge also relates to the words of the Quran; Allah has set these words in such ways at its text that no one is able to imitate that in any way; note that the Quran tells us about Jesus Christ-AS that “the likeness of Jesus in the sight of Allah is as the likeness of Adam; He created him of dust then He said unto him – Be - and he is” (Surah AALE-IMRAN-59); this not only is correct by the meaning as Allah gave life to both of them by the Command of KUN (BE) but it also is valid in the sense that the Holy Book Quran presents the names of both 25 times each at its text; it has also been mentioned that the word MAN and the word WOMAN both are mentioned at the Quran 24 times each; the word LAND appears 13 times in the Holy Book Quran and the word SEA appears 32 times and these numbers total 45, their ratio comes to 28.89% to 71.11%; that is the ratio between the dry land and the water on earth; it is a notable point that the water in the normal body is nearly the same i.e. 71.11% and the Holy Book Quran gives the example of dead land that is resurrected by the rainfall indicating that the dead bodies would be resurrected in such way so those have been mentioned with reference to the dead land (see for instance AARAAF-57); there are other examples too for this amazing set-up and this is to what our observation has yet come; there are most certainly many such amazing aspects of set-up in the Quran; Al-Hamdu Lillah; this set-up that Allah has provided for it, certainly has its own presentation and the most notable point here is that this challenge relates to both its words and its meanings and both of them are totally inimitable in any man-made work; Al-Hamdu Lillah; AAYAT-39 tells that they do not have any idea what it means to try to imitate the Quran because they reject it, by their own efforts to present their own wrong notions as it remarks explicitly - “nay, they reject that of which they have no comprehensive knowledge, and the final interpretation of it has not yet come to them; even thus did those before them reject (the Truth); see then, what was the end of those unjust persons”; Al-Hamdu Lillah; the last AAYAT explicitly tells the matter as it stands, that now the Quran is the only criterion by which Allah would decide the belief of every person; it reads “and of them is he who believes therein, and of them is he who believes not therein, and your true Lord is Best Aware of all the corrupters”; so most certainly, the time would clearly show this distinction between them even in this life at the world; Al-Hamdu Lillah.
YOUNUS-The Fifth Ruku
41. And if they call you a liar, say: My work is for me and your work for you; you are clear of what I do and I am clear of what you do.
42. And there are those of them who hear you, but can you make the deaf to hear though they will not understand?
43. And there are those of them who look at you, but can you show the way to the blind though they will not see?
44. Surely Allah does not do any injustice to men, but men are unjust to themselves.
45. And on the day when He will gather them as though they had not stayed but an hour of the day, they will know each other. They will perish indeed who called the meeting with Allah to be a lie, and they are not followers of the right direction.
46. And if We show you something of what We threaten them with, or cause you to die, yet to Us is their return, and Allah is the bearer of witness to what they do.
47. And every nation had an apostle; so when their apostle came, the matter was decided between them with justice and they shall not be dealt with unjustly.
48. And they say: When will this threat come about, if you are truthful?
49. Say: I do not control for myself any harm, or any benefit except what Allah pleases; every nation has a term; when their term comes, they shall not then remain behind for an hour, nor can they go before (their time).
50. Say: Tell me if His punishment overtakes you by night or by day- what then is there of it that the guilty would hasten on?
51. And when it comes to pass, will you believe in it? What- now (you believe), and already you wished to have it hastened on.
52. Then it shall be said to those who were unjust: Taste abiding chastisement; you are not requited except for what you earned.
53. And they ask you: Is that true? Say: Aye- by my Lord- it is most surely the truth and you will not escape.
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This Ruku tells that Allah always provided the Guidance towards the right path so that all those who get to know it, accept it and save themselves from the hell-fire at AKHIRAT; the last Prophet Muhammad PBUH only has the liability to provide the righteous teachings of Islam to all persons in the best way possible, that Allah has given to him but he is not liable to bring them to Islam necessarily and as he provides the Islamic teachings to all then he has done his work; every person is responsible only for his own belief and deeds at AKHIRAT and not of others, and though the commitment to the Islamic teachings does ask the Muslims to provide all of them to all of persons at the world yet it is not their work to make them accept it; Al-Hamdu Lillah; the first AAYAT tells Muhammad PBUH, the last Messenger of Allah, to clarify to them if they go on rejecting him as the Messenger of Allah then it is their problem and not his, as he has provided the Message of Allah to them clearly; now he would face at AKHIRAT only what he does here at his life at the world and they would face their own deeds there; they are not responsible for his deeds and he is not responsible for their deeds and they would see this most clearly at AKHIRAT; Al-Hamdu Lillah; the AAYAAT ahead tell that many of these disbelieving people have come to the level where they have become unable to accept the Islamic teachings as when they seem to hear or look at you intently O Muhammad PBUH, as if to grasp the guidance that you provide to them, they do not will to commit themselves to that by inside of their selves so they are much alike to someone who is deaf to it and to someone who is blind to it so how would you O Muhammad PBUH, bring such people to become aware of the Islamic teachings; the problem is not at your end but due to their rejection of the fundamental teachings of Islam time and again, actually they lack the capability to get the true guidance that you provide; but Allah has now provided all peoples all His message by the last of His Messengers Muhammad PBUH so that they might save their selves at AKHIRAT and after that provision, it is not He Who is unjust when He punishes them severely on their rejection of the Truth at AKHIRAT but they themselves are surely unjust to their own selves on their rejection; there would come a day when Allah would gather them all (at the grounds of HASHR) and on that day, it would seem to them as they rise from the dead as if they had stayed only for an hour or so of a day (at the world) and they would recognize each other as they rise from dead; they would realize then, that all those who had rejected meeting Allah, have put themselves into extreme loss (i.e. terrible agony) and they were all those who had committed that they would never take the Guidance to the right path even though they got it explicitly; though He always gives the ample time to all persons to accept or reject His message that He provides them by His Messengers before He punishes them on their rejection (even at the world) yet that punishment certainly takes them when His appointed time comes upon them; this would certainly take place with these persons too who reject you, O Muhammad PBUH, so if Allah does show you some of the punishment even at the world towards them as He had given to the previous nations- or before that, He gives you death then even, they would return to Allah only Who sure is the Witness to all their doings; Al-Hamdu Lillah; AAYAAT ahead of AAYAT-46 to the last of the Ruku, mention that there had always been Messengers of Allah among all nations of the world and when any of them came to any of those then the matter was done that they would certainly get their punishment (with justice) even at the world if they reject the Messenger, at their appointed time and even if some of them escape that by the will of Allah then still, they all would certainly receive the most severe punishment at AKHIRAT; they would be punished certainly by all their punishment with total justice (at AKHIRAT); Al-Hamdu Lillah; these disbelievers ask you O Muhammad PBUH when that calamity would hit them if the believers are the truthful persons; tell them clearly that I do not have any authority even to decide for myself about any adversity to myself or about any benefit except about which Allah decides; but the disbelievers should note that all persons (who get the true guidance by any Messenger of Allah), they surely would get their punishment at the rejection of the fundamental teachings of Islam when the appointed time for it comes on; whenever it comes, neither the disbelievers would put it ahead of that time nor they would run away from it beforehand; they should care to avoid it rather than ask for its timing in their haste as that would take them unawares (so they need to believe in the Islamic teachings); how do they plan to save themselves from it as it takes place most suddenly at the night or at the day (when they certainly would be most oblivious to it); is it when the calamity hits them, they would then accept that truly their punishment has got them; so now they would accept it when they see it with their eyes while they used to ask for it to take them fast (as they did consider themselves invincible, the power of whom would never perish); note that when the punishment of the disbelievers takes them then as it happens, their belief upon the fundamental teachings of Islam is not acceptable; tell them O Muhammad PBUH to taste the agony of their punishment that would now stay on upon them forever; is it not that they are requited only for what they had earned; and such is their disbelief that with all your efforts to guide them by the message of Islam, they ask you if it is true that that calamity would take them; tell them clearly that it surely would, by the name of my Lord - it most surely is certain, and they are totally unable to avoid this happening if they stay upon their rejection to the Islamic teachings; certainly, Allah only is the true Lord; Al-Hamdu Lillah.
YOUNUS-The Sixth Ruku
54. And if every soul that has done injustice had all that is in the earth, it would offer it for ransom, and they will manifest regret when they see the chastisement and the matter shall be decided between them with justice and they shall not be dealt with unjustly.
55. Now surely Allah's is what is in the heavens and the earth; now surely Allah's promise is true, but most of them do not know.
56. He gives life and causes death, and to Him you shall be brought back.
57. O men! there has come to you indeed an admonition from your Lord and a healing for what is in the breasts and a guidance and a mercy for the believers.
58. Say: In the grace of Allah and in His mercy-- in that they should rejoice; it is better than that which they gather.
59. Say: Tell me what Allah has sent down for you of sustenance, then you make (a part) of it unlawful and (a part) lawful. Say: Has Allah commanded you, or do you forge a lie against Allah?
60. And what will be the thought of those who forge lies against Allah on the day of resurrection? Most surely Allah is the Lord of grace towards men, but most of them do not give thanks.
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In Islam, the three fundamental teachings of Islam are most highly significant to which every person needs to believe; these fundamental teachings are TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord); AKHIRAT (Allah would judge all peoples of the world at the Day of Judgment); RISALAT (Allah sent His Messengers to the world to provide the Guidance to the right path and Muhammad PBUH was the last of them); Al-Hamdu Lillah; Surah YOUNUS depicts the situation of all peoples at the day of HASHR (that is the Day of Judgment which is the first day of the life of AKHIRAT) with the guidance to live the life at the world with all care in practice of virtuous deeds on the basis of the true belief upon the fundamental teachings; it tells most clearly that even in the world, the calamities come to those nations (though at their specific appointed times) which reject the message of Islam when they get it clearly though at AKHIRAT, every person would get the judgment individually where every person would rise on his own belief; it also tells most clearly that now, the standard to get the right attitudes in all issues of the life is only the Quran, the last message of Allah, that Muhammad PBUH, the last Messenger of Allah, has presented clearly to all peoples of the world with its most beautiful practical explanation i.e. named as his SUNNAH; Al-Hamdu Lillah; this Ruku of this Surah also relates to its matter fast where the first AAYAT tells that if any of the persons who had done injustice to his own self had all the valuable amounts that the world has for him, he would certainly offer that all to save himself from the most severe punishment of that day; this is to guide their attention to the fact that whatever efforts they are making to earn worldly things, has no true value as the death would ultimately get them but only those good efforts count as valuable that are related to AKHIRAT that they need to do with the belief upon the fundamental teachings of Islam; Al-Hamdu Lillah; they would conceal their remorse on their extreme wastage of their time at their lives at the world, at the day of HASHR; they would see there that the period of life at the world seems nothing here but as an hour of a day or so, for which they cared about their gains so much though they had received the life at the world to show their true worth at this Day of Judgment; note that it would have the length equivalent to one thousand years of the world where each of the persons that ever came upon the earth, would see the total account for his/her belief and for all his/her deeds; there, all of the issues that relate to them all would be settled with complete justice and they shall not in any manner, be dealt with any injustice; Al-Hamdu Lillah; all persons must note this well that the heavens and the earth and whatever is between them, belongs to Allah only and He does not need anything from any person; He actually has provided the worldly things to all persons of the world to examine them how they use that; He certainly would judge all persons at the Day of Judgment by the true guidance that He had provided to them by His Messengers and after Muhammad PBUH, who was His last Messenger, by the Quran that is the greatest truth in the whole universe as it guides well to all the fundamental teachings of Islam explicitly; Al-Hamdu Lillah; Allah has given His word that He would bring the Day of Judgment but as the practice of many persons do not reflect the care to it, it is clear that most of them are not truly aware of it; He provides all persons their lives and He brings death to all persons and certainly towards Him, all persons would be brought back for the accountability of their doings; Al-Hamdu Lillah; Allah has provided the Quran to all peoples of the world for their true guidance so AAYAT-57 at this Ruku tells about the benefits of the Quran that different persons get from it when they do turn their attention towards it; there are four of its benefits so one is that it is WARNING to those who live on being oblivious to the Truth in their concepts and practice, second is that it is HEALING of spiritual diseases to those who live on challenging the Truth by their concepts and practice, third is that it is GUIDANCE to those who live on intending to live upon the Truth only in their concepts and practice and fourth is that it is BLESSING to those who live on understanding totally the reason to their lives and so they live on totally by their ability to accept the righteous viewpoint by the will of Allah accepting the Truth well in their Belief and practice; these last ones are the most good recipients of the highest of benefits from the Holy Book Quran; they would rejoice that Allah has provided for them the Truth in such manner that they do respect the true worth of the last Prophet Muhammad PBUH who is the Grace of Allah to them, and have the true recognition of the Blessing that is the Holy Book Quran to them; the AAYAAT- 57 & 58 read, “O all peoples! there has come to you indeed a WARNING from your Lord and a HEALING for what is in the breasts and a GUIDANCE and a BLESSING for the believers; say -in the Grace of Allah and in His Blessing, in that they should rejoice; it is better than that which they gather”; the mention of the Grace of Allah is for Muhammad PBUH, the last Messenger of Allah, and the mention of Blessing is for the Quran as that actually, is the true benefit from that; Al-Hamdu Lillah; the recognition of this Grace and this Blessing so as to put it into practice, is most highly better than the worldly goods that the disbelievers to Islam are keen to provide for their-selves at the valueless life at the world; Al-Hamdu Lillah; note that the address to denote the benefits of the Quran is to all peoples of the world as Muhammad PBUH was the last Messenger of Allah to all of them; Al-Hamdu Lillah; note also that the term used here at AAYAT-58 is FAL-YAFRAHU (i.e. so they should rejoice) while the Quran uses this term “FARAH” to blame those who consider the receiving of most of worldly things as ultimate success; as for instance, Surah QASAS-76 states that “surely QAROUN was of the people of Musa, but he rebelled against them, and We had given him of the treasures, so much so that (even the heavy keys of) his hoards of wealth would certainly weigh down a company of men possessed of great strength -when his people said to him -do not exult (LA-TAFRAH), surely Allah does not love the exultant”; so the acquisition of worldly assets even if they are most plenty are nothing to rejoice but the true success that is of AKHIRAT is the thing to rejoice and that is why AAYAT-58 here asks to rejoice on the receiving of the Quran that Allah has provided to the mankind by Muhammad PBUH, the last Messenger of Allah; Al-Hamdu Lillah; AAYAT-59 implies that Allah has given the provision (RIZQ) to all peoples of the world but they have labeled things by their own leaning as correct to consume or as incorrect; this word RIZQ denotes both the tangible provision and the intangible provision and therefore, this AAYAT-59 implies that Allah has not only provided things for the sustenance of all persons but He also has provided the rulings of all those things; it is improper to designate their rulings as correct to consume or incorrect by personal choice but the Quran (the word of Allah that also is RIZQ for the inside of the Man) has provided the basics explicitly to get the rulings about all things well and those rulings are most final; Al-Hamdu Lillah; the Quran has clearly told at places that the intake of anything affects the Man even in the spiritual sense and so it asks at places to take care about what he eats; see for instance AAYAAT 168 & 169 of Surah-BAQARAH so the Muslims would incline to foods that are HALAAL (allowed to eat) and TAYYIBAH (pure to eat); the lack of even one of these properties (that are HALAAL and TAYYIBAH in something seemingly edible) prohibits the intake of it; note also that Allah had commanded Adam & Eve to keep away from going near even to the tree that had the prohibited fruit for them on it; however, there is much more for us to learn at these times by this AAYAT so please note well that the observation to this AAYAT of Surah YOUNUS implies that whatever technical gadgets that we Muslims have received at the past 50 years or so from this time (i.e. 2020 AD), we shall not put them to our usage without the consideration of the limit of their usage by the teachings of the Quran; these technical gadgets mostly include those things that apply practically by satellites sent at outer space; in most frank terms, I, MSD, state that it is most sad situation that ULAMA (the most learned persons in Islam) do not present the fact clearly that it is the violation of our living space that Allah has designated clearly to live our lives, to send such satellites at the outer space and it does not matter who sends it from among the mankind; the omission of the righteous set-up (that these technical gadgets need highly), ask early consideration to practice the ruling that relates to them by the Islamic teachings; at the Islamic environment, the television (when used with care to the Islamic teachings without any links to space satellites), the computer (when used with care to the Islamic teachings without any links to space satellites), the mobile cell-phones (when used with care to the Islamic mode of living by easy communication of text messages and limited communication of voice, strictly without any camera to communicate images, photos or videos and without any links to space satellites) and the like commodities to mobile cell-phones (when used according to the Islamic mode of living without any links to space satellites) are worthy technical commodities to use yet they do need their specific rulings by Islam; it is feasible to differentiate between the mentioned somewhat immobile and the mobile gadgets (with some leniency in usage of the immobile gadgets always keeping the Islamic teachings in view); currently, as their use seems unconditional and with links to space satellites, the Muslims need to revise their attitude towards them all though with very few necessary adjustments so as to get the uniform ruling in their usage; this would lead to avoid any challenge that their practice might present to the Islamic teachings, intentionally or unintentionally; Al-Hamdu Lillah; the last AAYAT of the Ruku addresses the disbelievers who reject the message of the Quran, especially the message that the Day of Judgment would certainly come where Allah would certainly punish them with total justice to all peoples of the world; they need to reflect on this true message that Allah has provided to them by Muhammad PBUH, His last Messenger to all peoples of the world, and they must understand that the time that Allah has provided to them before putting any calamity upon them on their disbelief and their wrong deeds (though He has provided the message of the Quran by His last Messenger to them explicitly), actually denotes that Allah is full of mercy to all peoples of the world, but most of them still remain most ungrateful to Allah till the very last day of their lives at the world; certainly, all authority truly belongs to Allah, the true Lord; Al-Hamdu Lillah.
YOUNUS-The Seventh Ruku
61. And you are not (engaged) in any affair, nor do you recite concerning it any portion of the Quran, nor do you do any work but We are witness over you when you enter into it, and there does not lie concealed from your Lord the weight of an atom in the earth or in the heaven, nor anything less than that nor greater, but it is in a clear book.
62. Now surely the friends of Allah-- they shall have no fear nor shall they grieve.
63. Those persons who believed and guarded (against evil):
64. They shall have good news in this world's life and in the hereafter; there is no changing the words of Allah; that is the mighty achievement.
65. And let not their speech grieve you; surely might is wholly Allah's; He is the Hearing, the Knowing.
66. Now, surely, whatever is in the heavens and whatever is in the earth is Allah's; and they do not (really) follow any associates, who call on others besides Allah; they do not follow (anything) but conjectures, and they only lie.
67. He it is Who made for you the night that you might rest in it, and the day giving light; most surely there are signs in it for people who would hear.
68. They say: Allah has taken a son (to Himself); Glory be to Him: He is the Self-sufficient: His is what is in the heavens and what is in the earth; you have no authority for this; do you say against Allah what you do not know?
69. Say: Those who forge a lie against Allah shall not be successful.
70. (It is only) a provision in this world, then to Us shall be their return; then We shall make them taste severe punishment because they disbelieved.
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This Ruku emphasizes that no one is able to challenge Allah and He does as He wills and He has decided that the Day of Judgment would come so that would most certainly come; Al-Hamdu Lillah; the Ruku condemns those who reject the Quran and the coming of the Day of Judgment and without any care to AKHIRAT, they relate themselves only to the material success at the world; it states clearly that the true authority is of Allah only, Who only is the true Lord; Al-Hamdu Lillah; the first AAYAT of the Ruku states that whatever of the good deeds that the Prophet PBUH is engaged in, may it be the reading of the Quran (and providing its message to all peoples that is his significant liability) or any other of his good deeds, Allah watches over him; this tells the Prophet PBUH not to worry about whatever the disbelievers conspire against him, they would not be able to make any such trouble that stops him from spreading the teachings of the Quran, the last message of Allah, and they would not be able to cause any lethal attack on him; note that Surah YOUNUS descended at Makkah where spreading the teachings of the Quran was not an easy task; Allah tells him at this AAYAT that “We are witness over you when you enter into any good deed” so this expresses that the start of any of his good works had high significance as it brought in front the most high goodness of good works to the coming events by the will of Allah; He tells him here that He has such authority that “not an atom's weight in the earth or in the sky escapes your Lord, nor what is lesser than that or greater than that, but it is (recorded) in a clear Book”; the book mentioned here might be the LAUHE-MAHFUZ but please note that there is mention of different books at the Quran at places and this needs much good insight to identify the book that any of these places notes; the AAYAT implies that He watches over everything and shapes everything according to His will because He certainly has the true authority; Al-Hamdu Lillah; also, all other of the true friends of Allah have no fear about anything of the future and have no grief about anything of the past as Allah cares not only for you, O Prophet PBUH, but also for those who are the true believers in Allah and follow your direction; they do such good deeds according to their true belief that leads them to highest of TAQWA, the righteous Islamic attitude in all issues of life; Al-Hamdu Lillah; so they have good tidings at their life at the world and at AKHIRAT as they have no fear because they believe that whatever comes to the true Muslims at the life at the world, it comes by the will of Allah so He would not put any trouble to them that is unbearable to them; He would raise the goodness of their documents of deeds when they remain grateful to Allah on all the good things that He has provided to them and as they bear the trouble that comes to them with total attention towards Allah, the true Lord; and at AKHIRAT, Allah would certainly provide them all His blessing forever; Al-Hamdu Lillah; there is no changing to the words of Allah ever so the Judgment certainly would occur and the success of that life certainly is the true success; Al-Hamdu Lillah; AAYAT-65 addresses the Prophet PBUH that though their actions are unable to harm him yet he would care that even their words do not grieve him; he knows totally well that all the true authority belongs only to Allah so why worry about their negative speech about him; the AAYAT says that Allah is Most Hearing (so He is recording everything that they say) and He is Most Knowing (so He knows well how to punish them at their lives at the world and at AKHIRAT); Al-Hamdu Lillah; AAYAT-66 tells that all the living ones (besides all that is not among the living ones) are the creation of Allah whether at heavens (i.e. angels) or at the earth (i.e. human-beings and JINN and even angels) and it emphasizes the statement of AAYAT-36 that these disbelievers are following nothing by taking any of His creation as equal to Him in authority but they are following conjecture only that would only lead them far-away from the Truth as ultimately conjectures do that only; the last four AAYAAT tell that though Allah has made all ease for all peoples of the world that they might live at the world at peace yet there are such ungrateful persons therein who say heinous lies about Allah; so Allah would certainly punish such persons most severely when they return to Him at AKHIRAT; Al-Hamdu Lillah; these AAYAAT read “He it is Who made for you the night that you might rest in it, and the day giving light; most surely there are signs in it for such people who would hear (truly the message of the Quran); these disbelievers say- Allah has taken a son- Glory be to Him- He is the Self-sufficient (and His life is the true life so He certainly has no need to take any of His creation as His son)- His is all what is in the heavens and all what is in the earth; you disbelievers have no authority for this (erroneous statement that you say about Allah); do you say against Allah what you do not know? (O Prophet PBUH)- say that those who forge a lie against Allah shall not be successful (at AKHIRAT where the true success would manifest); there is only some provision (for them) in this world, then to Us shall be their return; then We shall make them taste the severe punishment because they had disbelieved (in the life at the world)”; most certainly, Allah only has the true authority; Al-Hamdu Lillah.
YOUNUS-The Eighth Ruku
71. And recite to them the story of Noah when he said to his people: O my people- if my stay and my reminding (you) by the AAYAAT of Allah is hard on you-- yet on Allah do I rely-- then resolve upon your affair and (gather) your associates, then let not your affair remain dubious to you, then have it executed against me and give me no respite:
72. But if you turn back, I did not ask for any reward from you; my reward is only with Allah, and I am commanded that I should be of those who submit.
73. But they rejected him, so We delivered him and those with him in the ark, and We made them rulers and drowned those who rejected Our AAYAAT; see then what was the end of the (people) warned.
74. Then did We raise up after him apostles to their people, so they came to them with clear arguments, but they would not believe in what they had rejected before; thus it is that We set seals upon the hearts of those who exceed the limits.
75. Then did We send up after them Musa and HAROUN to Pharaoh and his chiefs with Our signs, but they showed pride and they were a guilty people.
76. So when the truth came to them from Us they said: This is most surely clear enchantment!
77. Musa said: Do you say (this) of the truth when it has come to you? Is it magic? And the magicians are not successful.
78. They said: Have you come to us to turn us away from what we found our fathers upon, and (that) greatness in the land should be for you two? And we are not going to believe in you.
79. And Pharaoh said: Bring to me every skillful magician.
80. And when the magicians came, Musa said to them: Cast down what you have to cast.
81. So when they cast down, Musa said to them: What you have brought is deception; surely Allah will make it naught; surely Allah does not make the work of mischief-makers to thrive.
82. And Allah will show the truth to be the truth by His words, though the guilty may be averse (to it).
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This Ruku narrates about Noah-AS and about Moses-AS; note that Noah was the first of Messengers who was sent to his people specifically and Moses was the first of Messengers who was sent to the Bani-Israel specifically; they were then given the status as the chosen people of Allah to guide all persons around that they could reach, towards the fundamental teachings of Islam by keeping to that in their practice just as the Messengers coming into them would lead them; so the nations before Moses were eliminated when they rejected the message of Allah that they received by His Messengers but when Allah made him His Messenger, He chose the Bani-Israel to guide all by their practice; they miserably failed in that task as they did not give the respect to the Prophets (that the status of those Prophets asked of them) whom Allah had sent to them after Moses; they showed most extreme disrespect to Jesus Christ-AS whom they rejected as the Messenger of Allah and that was the most fatal blow to their status as the chosen people of Allah; then at the time when Allah sent Muhammad PBUH as His last Messenger to all peoples of the world, they rejected him too as His Messenger and at that time, Allah took away their noble status and chose the Muslims instead of them for His task; He commanded the Muslims that they always keep fast to the Islamic teachings and spread them to all peoples of the world when Muhammad PBUH departs from the world; Al-Hamdu Lillah; we have studied this all at Surah BAQARAH and so these both narrations gives the detail to AAYAT-47 where Allah states “and every nation had an apostle; so when their apostle came, the matter was decided between them with justice (at the world) and they shall not be dealt with unjustly (at AKHIRAT)”; it also is explicit for AAYAT-49 where Allah states ”every nation has a term; when their term comes, they shall not then remain behind for an hour, nor can they go before”; Al-Hamdu Lillah; the first three AAYAAT of the Ruku say “and recite to them the story of Noah when he said to his people- O my people- if my stay and my reminding (you) by the AAYAAT of Allah is hard on you-- yet on Allah do I rely-- then resolve upon your affair and (gather) your associates, then let not your affair remain dubious to you, then have it executed against me and give me no respite; but if you turn back, I did not ask for any reward from you; my reward is only with Allah, and I am commanded that I should be of those who submit; but they rejected him, so We delivered him and those with him in the ark, and We made them rulers and drowned those who rejected Our AAYAAT; see then what was the end of the (people) warned”; Al-Hamdu Lillah; after Noah-AS, Allah sent other of Messengers among the nations of the world that included HOODH-AS (to the people of AAD), SALEH-AS (to the people of THAMUD) and SHOAIB-AS (to the people of MADYAN); Abraham-AS called the Babylon towards the fundamental teachings of Islam and left for Palestine when they did not believe in those teachings, with his wife Sarah-AS and with his nephew Lot-AS whom Allah sent as His Messenger to those people who lived near the dead sea (Sodom and Gomorrah); the Babylonians had tried to kill Abraham by the fire from which Allah saved him; Moses was among his descendants who became the Messenger of Allah after some 540 years after his departure from the world; Al-Hamdu Lillah; AAYAAT-74 says, “then, after him (i.e. Noah), We sent Messengers unto their folk, and they brought them clear proofs; but they were not ready to believe in that which they before denied; thus We seal the hearts of the transgressors”; Al-Hamdu Lillah; from AAYAT-75 to AAYAT-82 (that is the last AAYAT of the RUKU), it narrates about Moses-AS and Aaron-AS and their encounter with the Pharaoh; he set the magicians against Moses but they were defeated in that challenge to Moses and then they accepted him and Aaron as the Messengers of Allah then and there; we have read this incident at the fourteenth Ruku of AARAAF and the narration there suffices for these AAYAAT; that Ruku tells that when Pharaoh and his courtiers saw the amazing miracles of Moses-AS, they decided to send some official collectors to different cities from whence they would bring every such magician who is adept in his magic (so when they compete with Moses in magic, they would show that it only is the spell of magic with which he intends to enchant all persons to accept his demand); the collectors informed the skilled magicians to attend the gathering at the specific day of celebration to challenge Moses and they did so at the presence of Pharaoh; they were so confident of their win that they asked Pharaoh if they would get their due prize if they win; Pharaoh assured them of that and also told them that they would be among his near ones getting high respect among the people; they had said that Pharaoh would get more of honor as they win (and it implied that he would get most high disrespect if they lose) and then they asked Moses who among them would begin the contest; he asked them to open the show so they threw their ropes and canes that seemed as the wriggling serpents to the onlookers; it certainly was the most skillful demonstration of their spell of magic; but Allah commanded Moses to put his staff at the ground and as he did so, it turned into the huge serpent that swallowed up all the falsehood that they faked; so the Truth manifested and their doings became vain so they were vanquished there and Pharaoh and his courtiers became lower; the skillful magicians gathered there fell to ground in prostration to Allah and said that they believe in the Lord of the worlds Who is the Lord of Moses and Aaron; note that they totally clarified that by the Lord they mean Allah whom Moses and Aaron believe so that Pharaoh and his people have no doubts about their words as Pharaoh presented his own self as the lord to the people; note also that the reason to their immediate belief was their view that the huge serpent ate up their doings which they knew clearly would not be any magic in any manner as they were most skillful at spells of magic; it plainly was the most amazing miracle that Moses had presented so this led them to believe in the words of Moses then and there; Pharaoh changed his stance at once that they have believed in the miracle before Pharaoh has allowed them to believe; note his arrogance that he wanted the people under his authority to believe only that which he intends that they should; he blamed them of being associates of Moses as the face-saving statement for him amongst the people and told the people that these all have united as they intend to expel the people set at their lands out of that; Ruku-9 ahead at Surah YOUNUS tells that the Bani-Israel asked Allah to save them from Pharaoh and his men while they were at Egypt and then, save them from those by providing them exodus from Egypt; Allah commanded Moses-AS and Aaron-AS that they both make some place as the place of worship to Allah at Egypt while they were there; it tells about the safety that Allah provided the Bani-Israel as they crossed the Red Sea that gave way to them all when Moses struck the waters there with his staff by the command of Allah; it tells about the drowning of the Pharaoh there while the Bani-Israel looked on to it; so Allah gives the message most explicitly by the narration of Moses-AS and Aaron-AS as He gives by the narration of all other of His Messengers too, that most certainly, Allah only is the true authority; Al-Hamdu Lillah.
YOUNUS-The Ninth Ruku
83. But none believed in Musa except the offspring of his people, on account of the fear of Pharaoh and their chiefs, lest he should persecute them; and most surely Pharaoh was lofty in the land; and most surely he was of the extravagant.
84. And Musa said: O my people! if you believe in Allah, then rely on Him (alone) if you submit (to Allah).
85. So they said: On Allah we rely: O our Lord! make us not subject to the persecution of the unjust people:
86. And do Thou deliver us by Thy mercy from the disbelieving people.
87. And We revealed to Musa and his brother, saying: Take for your people houses to abide in Egypt and make your houses places of worship and keep up prayer and give good news to the believers.
88. And Musa said: Our Lord! surely Thou hast given to Pharaoh and his chiefs finery and riches in this world's life, to this end, our Lord, that they lead (people) astray from Thy way: Our Lord! destroy their riches and harden their hearts so that they believe not until they see the painful punishment.
89. He said: The prayer of you both has indeed been accepted, therefore continue in the right way and do not follow the path of those who do not know.
90. And We made the children of Israel to pass through the sea, then Pharaoh and his hosts followed them for oppression and tyranny; until when drowning overtook him, he said: I believe that there is no god but He in Whom the children of Israel believe and I am of those who submit.
91. What; now- and indeed you disobeyed before and you were of the mischief-makers.
92. But We will this day deliver you with your body that you may be a sign to those after you, and most surely the majority of the people are heedless to Our AAYAAT.
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This Ruku starts by telling that the Bani-Israel did not initially believe in Moses except for some small faction among them as they feared the tortures from the Pharaoh; this fear was not baseless as the Pharaoh had developed such totalitarian rule by most unjust men that were committed to it due to their own interest at the land; Moses told all of the Bani-Israel that if they do believe in Allah, they need to have total trust in Allah and have also to believe that Moses is the Messenger of Allah who certainly would deliver them from the tyrannical rule of the Pharaoh by the will of Allah; so then the Bani-Israel asked Allah to save them from Pharaoh and his most unjust men while they were at Egypt and then, save them from those by providing them exodus from Egypt; Allah commanded Moses-AS and Aaron-AS that they both make some place as the place of worship to Allah at Egypt while they were there and give the good tidings to the Bani-Israel that Allah certainly wills to provide them their release and then see how they fare at their task of remaining to righteousness and providing that to other of nations too; AAYAT-88 tells that due to this message that Allah would save the Bani-Israel, Moses stated “our Lord- surely You have given to Pharaoh and his chiefs finery and riches in this world's life, to this end, our Lord, that they lead (people) astray from Your way; our Lord- destroy their riches and harden their hearts so that they believe not until they see the painful punishment”; this tells that Moses wanted to emphasize that after Allah saves the Bani-Israel, their true examination would start then whether they remain committed to the fundamental teachings of Islam then in practice or forget the blessing of Allah upon them; note that Moses called Allah three times here as “our Lord”; Allah told Moses that He has accepted his plea and according to the commitment that his plea denotes, the Bani-Israel need to remain firm on the task for which Allah has chosen them and they need to avoid among themselves the tyrannical manner to rule of the Pharaoh and his people who are totally unaware that all authority truly belongs to Allah; Al-Hamdu Lillah; the Ruku then tells about the safety that Allah provided the Bani-Israel as they crossed the Red Sea that gave way to them all when Moses struck the waters there with his staff by the command of Allah; it tells about the drowning of the Pharaoh there as he followed the Bani-Israel with his army-men while the Bani-Israel looked on to it; the last three AAYAAT of the Ruku read “and We brought the Children of Israel across the sea, and Pharaoh with his hosts pursued them in rebellion and transgression, till, when the drowning overtook him, he exclaimed- I believe that there is none to worship save Him in Whom the Children of Israel believe, and I am of those who surrender; what- now- when hitherto you rebelled and were of the wrong-doers?; but We will this day deliver you with your body that you may become a sign to those after you, and most surely the majority of the people are heedless to Our AAYAAT”; please read the note at the sixth Ruku of Surah BAQARAH too that also relates to the narration of the Bani-Israel and also one of my writings that is at the net by the name of “Pentateuch– by Islamic View”; so Allah gives the message most explicitly by the narration of Moses-AS and Aaron-AS (as He gives by the narration of all other of His Messengers too) that most certainly, Allah only is the true authority; Al-Hamdu Lillah.
YOUNUS-The Tenth Ruku
93. And certainly We lodged the children of Israel in a goodly abode and We provided them with good things; but they did not disagree until the knowledge had come to them; surely your Lord will judge between them on the resurrection day concerning that in which they disagreed.
94. But if you are in doubt as to what We have revealed to you, ask those who read the Book before you; certainly the truth has come to you from your Lord, therefore you should not be of the disputers.
95. And you should not be of those who reject the AAYAAT of Allah, (for) then you should be one of the losers.
96. Surely those against whom the word of your Lord has proved true will not believe,
97. Though every sign should come to them, until they witness the painful chastisement.
98. And wherefore was there not a town which should believe so that their belief should have profited them but the people of YOUNUS? When they believed, We removed from them the chastisement of disgrace in this world's life and We gave them provision till a time.
99. And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers?
100. And it is not for a soul to believe except by Allah's permission; and He casts uncleanness on those who will not understand.
101. Say: Consider what is it that is in the heavens and the earth; and the signs and the warning persons do not avail a people who would not believe.
102. What do they wait for then but the like of the days of those who passed away before them? Say: Wait then; surely I too am with you of those who wait.
103. Then We deliver Our apostles and those who believe-- even so (now), it is binding on Us (that) We deliver the believers.
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The Ruku starts by the mention of the blessing of Allah on the Bani-Israel at that time; He tells us that He settled them at the goodly abode that had all good sustenance for them; that goodly abode was the land of Palestine though they got it after much of hard living at the desert of Sinai (they remained there for forty years and they got their needed land only when their off-spring who were free of the adverse effects of slavery, grew up and fought for that); they had showed disrespect to the commands of Allah and when Allah had given Moses the five books of Torah, they intended to take the commands of Allah that seemed easy to them and leave others from it in their practice; they interpreted those commands that they left by different manners that led them to ignore them in their practice; the AAYAT tells that “surely your Lord will judge between them on the Resurrection Day concerning that (commands) in which they disagreed”; note that the most significant of these commands was to accept Muhammad PBUH as the last Messenger of Allah which they rejected and did not give any care ever; AAYAAT-94 and 95 address the Prophet PBUH that if he has any doubts (which surely he did not have) about whatever commands Allah has given him, he should consult those who have been reading the Book (Torah) that was given to Moses before the descent of the Quran to Muhammad PBUH; Torah (the five books), where it is unchanged, does teach about TAUHID, AKHIRAT and RISALAT as the Quran does; so O Prophet PBUH- you shall not become like those persons in the Bani-Israel who rejected the significant commands of Allah as that certainly leads to the total loss of all the goodness; note that the address to the Prophet PBUH is to make all persons understand that the Prophet PBUH also is bound to the commands of Allah and he also does practice them good; we have studied at AAYAT-15 of this Surah that the Prophet PBUH has no authority to change anything mentioned in the Quran but he explains all of it by the command of Allah; these both AAYAAT also tell that all Messengers of Allah have provided the same message that is the call towards the most fundamental teachings of Islam; Al-Hamdu Lillah; AAYAAT 96 and 97 tell that those who go on rejecting the commands of Allah in their practice, there comes a time when they lose the ability to accept the fundamental teachings of Islam even if they get clear signs to accept them and after they become totally oblivious to the Truth in their practice, Allah punishes them all severely even in the world; at that time of punishment even if some of them do realize their utmost wrong-doing, Allah does not show mercy to them and their term for acceptance of the Truth ends then and there; we have studied this phenomenon at Surah AARAAF and the call of Pharaoh at his death for the acceptance of the message of Moses and Aaron also tells it as we have studied at the previous Ruku; Al-Hamdu Lillah; but the AAYAT ahead tells an exception to this which was for the people of YOUNUS-AS (i.e. Jonah); they did see the terrible calamity coming onto them as YOUNUS-AS had foretold and seeing the atmosphere turning to such situation that was telling of their total disaster, they all came out of their houses and asked Allah for mercy to them; Allah accepted that plea and spared them of their grave insult and extended the time for their trial so that they might live ahead by the practice of the fundamental teachings of Islam; note that when the Messenger of Allah provides the message of Allah totally to his people then Allah asks him to leave the place and to tell them plainly that the most disastrous calamity would hit them soon; though YOUNUS-AS did tell them about the coming disaster due to their negative attitude towards the Truth yet he did not wait for the permission from Allah to depart from the place and mistakenly thought by his own that it is the time now to depart from his people; ULAMA have explicitly remarked that it actually was not any sin yet it certainly was such an error of judgment on the part of the Messenger that Allah commanded one of the most huge fish to swallow him; it might have been one of the huge whales that live at waters with the fish so it also is taken as among them though actually it is one of the mammals; it was only when he recited the prayer to Allah with all heart to release him from that utmost anxiety that this situation ended for him; Allah has told about that prayer at Surah ANBIA-87 and its wording shows that YOUNUS-AS asked for mercy by the acceptance of his own self as unjust due to his untimely haste; Allah released him from that utmost anxiety and that most huge fish threw him out at the shore; afterwards, Allah provided him again the task as His Messenger and this denotes that Allah pardoned him totally; Al-Hamdu Lillah; this incident again emphasizes the issue that even the Messengers of Allah have to take care that they remain firm to the manner that Allah asks of them; Al-Hamdu Lillah; note that Allah appoints the Messenger to provide His message to the people of his nation (and Muhammad PBUH is the last Messenger of Allah whom He has sent to all peoples of the world that live anytime anywhere after him) and it is not his liability to see if they accept it or reject it; even if Allah does not punish the persons that reject His message at the world, He certainly would take His revenge at the Day of Judgment; the AAYAAT ahead console Muhammad PBUH that though he is most keen to bring all persons to Islam yet it is the will of Allah that any person accepts Islam or rejects it; if Allah intended, He would have brought all persons to Islam but the world is the place of examination where the Prophet PBUH would not force any person to come to Islam even if he seemingly has the authority to do so; Allah only opens the heart for that person to accept Islam who really sees, hears and cares for it; and He only puts His wrath upon those who do get the fundamental teachings of Islam yet they choose to remain oblivious to it in their belief and deeds; all persons need to see whatever is in the heavens and in the earth as the observation of these both would tell them that the true authority is only of Allah, the true Lord; Al-Hamdu Lillah; but there are such persons at the world (who have decided to remain on the disbelief with such commitment) that the signs that Allah provides them (which they study at their insides and even at their surroundings) and also the warning persons (His Messengers) that give them the warning of the Day of Judgment, do not benefit them in the least; so they all seem to wait for such days (of disastrous calamities) that hit the disbelieving nations that have gone away, to hit them too; so O Prophet PBUH- tell them to go on waiting for the disastrous calamity upon them and that I also would remain with the persons who do wait for that upon all of the disbelievers; Al-Hamdu Lillah; the last AAYAT of the Ruku notes that whenever such times have hit the disbelievers, Allah had saved the Messengers that He had sent to them and also the true believers with them; certainly in such manner, He would save all the true Muslims even now when He punishes the disbelievers severely and even ahead; He certainly is the true Lord Who has all the true authority; Al-Hamdu Lillah.
YOUNUS-The Last Ruku
104. Say: O people- if you are in doubt as to my religion, then (know that) I do not serve those whom you serve besides Allah but I do serve Allah, Who will cause you to die, and I am commanded that I should be of the believers.
105. And that you should keep your course towards the religion uprightly; and you should not be of the polytheists.
106. And do not call besides Allah on that which can neither benefit you nor harm you, for if you do then surely you will in that case be of the unjust.
107. And if Allah should afflict you with harm, then there is none to remove it but He; and if He intends good to you there is none to repel His grace; He brings it to whom He pleases of His servants; and He is the Forgiving, the Merciful.
108. Say: O people! indeed there has come to you the truth from your Lord, therefore whoever goes aright, he goes aright only for the good of his own soul, and whoever goes astray, he goes astray only to the detriment of it, and I am not a custodian over you.
109. And follow what is revealed to you and be patient till Allah should give judgment, and He is the best of judges.
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The last Ruku emphasizes what previously have been stated that the Prophet PBUH is also bound to the commands of Allah; he is not liable to see that every person he addresses towards the Truth, accepts it; he would keep his own self firm on the teachings of Islam by the will of Allah as Allah asks him that only (though he would totally provide His message to others as that is his good task); note that Allah commands all peoples to accept the fundamental teachings of Islam as this would then lead all such persons to achieve TAQWA (that means the attitude of the heart that comes by the true Belief upon Allah with both fear and hope towards Him when he has totally thrown away all the worldly base desires and that leads to the most righteous deeds); the Prophet PBUH would keep away from all wrongs in his belief and his deeds as he certainly believes that no one is able to provide any benefit or any loss to anyone except Allah and whoever takes up wrongs, he certainly would be one of the most unjust persons; O Prophet PBUH- if Allah wills to harm you then no one is able to stop you getting that harm and if Allah wills to give you totally the great benefit (that means the Quran) then no one is able to stop you getting it; so the AAYAT expresses that Allah has all authority to decide for your harm or benefit but He provides you the benefit only as He chooses that person only whom He sees fit for His task; He has taken you as His Messenger to provide His message to all peoples so He certainly is Forgiving and Merciful to all peoples of the world; Al-Hamdu Lillah; O Prophet PBUH- say to all of them (by the Quran) that the Truth (the fundamental teachings of Islam that the Quran presents) has come again to them from their true Lord; so now whoever takes the true guidance from it, he would save himself only by that; and now whoever loses the right path, that loss certainly is of his own; and tell them plainly O Prophet PBUH that you are not liable to see that they do believe in the Truth; the last couple of AAYAAT of this last Ruku say- “(O Prophet PBUH) say- O people! indeed there has come to you the Truth from your Lord, therefore whoever goes aright, he goes aright only for the good of his own soul, and whoever goes astray, he goes astray only to the detriment of it, and I am not a custodian over you; and (O Prophet PBUH) follow what is revealed to you (in the Quran) and be patient (if they reject the teachings of the Quran) till Allah should give judgment, and He certainly is the best of judges”; most certainly, Allah only is the true Lord; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of YOUNUS ends; Al-Hamdu Lillah
www.saleemdada.weebly.com
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Surah HOODH
(Consists of 10 Ruku; MK-6)
HOODH-The First Ruku
1. Alif Lam Ra (This is) a Book, whose verses are made decisive then they are made plain, from the Wise, All-aware:
2. That you shall not serve (any) but Allah; surely I am a warner for you from Him and a giver of good news,
3. And you that ask forgiveness of your Lord, then turn to Him; He will provide you with a goodly provision to an appointed term and bestow His grace on every one endowed with grace, and if you turn back, then surely I fear for you the chastisement of a great day.
4. To Allah is your return, and He has power over all things.
5. Now surely they fold up their breasts that they may conceal (their enmity) from Him; now surely, when they use their garments as a covering, He knows what they conceal and what they make public; surely He knows what is in the breasts.
6. And there is no animal in the earth but on Allah is the sustenance of it, and He knows its definite abode and its depository; all (things) are in a manifest book.
7. And He it is Who created the heavens and the earth in six periods-- and His dominion (extends) on the water-- that He might manifest to you, which of you is best in action, and if you say, surely you shall be raised up after death, those who disbelieve would certainly say: This is nothing but clear magic.
8. And if We hold back from them the punishment until a stated period of time, they will certainly say: What prevents it? Now surely on the day when it will come to them, it shall not be averted from them and that which they scoffed at shall beset them.
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Surah HOODH also starts with the MUQATTA’AAT (the 14 disjointed letters that are among the Arabic alphabets that come at the commencement of 29 SURAH in specific combinations); we have studied these at the beginning of Surah BAQARAH (and at other of Surah) that also start with them; Al-Hamdu Lillah; the first AAYAT points out that Allah has provided this Quran highest of integrity in its text and He also has provided such beauty in it that its AAYAAT clarify each other (especially the AAYAAT that are related to the true belief and His commands to the Man); the other manner of its clarification is the time that passes on at the world that brings forth the better interpretation of its AAYAAT due to the observation of them by those Muslims persons that are truly committed to it by the blessing of Allah; certainly this tells clearly that Allah is Most Wise (as the world progresses strictly according to His will) and He is Most Aware of all things (as He knows well what the future holds); Al-Hamdu Lillah; the basic feature of this book is that it asks all peoples of the world not to worship anything except Allah, the true Lord; and that implies that all persons would believe in the fundamental teachings of Islam that are TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord); AKHIRAT (Allah would judge all peoples of the world at the Day of Judgment); RISALAT (Allah sent His Messengers to the world to provide the Guidance to the right path and Muhammad PBUH was the last of them); Al-Hamdu Lillah; tell them O Muhammad PBUH that surely I am appointed by Allah as warner (to those who do not believe in the basic teachings of this book) and bringer of good tidings (to those who believe in that and work accordingly); all among you would certainly see the results at AKHIRAT so all disbelievers must seek forgiveness from their true Lord (on their erroneous belief before their death) and the believers must repent (on their wrong-doings) with total attention towards their true Lord (as that actually is the task for which Allah has provided all persons their lives); all would get the sustenance in general to the appointed time (of the last day of the world) and each one would get the worldly assets according to how he is destined (at his lifetime at the world as is written in the book that records the destination; the true believers getting all utility needed for the good sustenance of life here by receiving their necessities); so no one needs to apply his life totally to getting the worldly assets in plenty as any person who is obsessed at the acquisition of the worldly assets as the required work for life, they would receive the most terrible punishment of highly troublesome day (even at the world) that would end their period of life taking them unawares; Al-Hamdu Lillah; then all peoples would return to Allah, the true Lord, Who would provide all of them their doings; so He would not only gather all peoples at the Day of HASHR but He also would provide them their respective documents of deeds; He certainly is Most Powerful Who has all control over all things totally; Al-Hamdu Lillah; AAYAT-5 tells that there are such persons among the disbelievers who consider hiding their physique in such manner that nothing of their expressions (that leads to knowing their intentions) is revealed to Allah by their body-language; the other part of the AAYAT clarifies that they need to understand that it is of no avail whether they wear their garments properly over all of the physique or not, Allah knows well what they conceal in their covering and what they reveal (of their bodies); and He certainly knows what is at their insides even, so it is of no use when they cover themselves properly as they are unable to hide their intentions at their insides from Allah in spite of all their measures; He certainly is Most Powerful Who has all control over all things totally; Al-Hamdu Lillah; AAYAT-6 tells explicitly that Allah has provided the physical sustenance too to each of His creation at the world; note that Allah has provided life to the mankind (and even JINN) because He intends to examine how they believe and how they work at the life at the world (see Surah ZAARIYAAT-56); so these two of His creation are MUKALLAF (having the free-will to the extent Allah wills for them so that they believe in the fundamental teachings of Islam and work accordingly); so this Ruku tells that Allah has provided the basic physical needs (of foods, clothing and shelter) and the basic spiritual need (of the Guidance to the right path) to all the creation (including the mankind and the JINN) so that there remains no excuse for any person at AKHIRAT among the mankind that he had to serve his physical needs to the extent where he was unable to care about his true aim of life or that he had no guidance about the right path for his spiritual righteousness; Allah eliminates all of such excuses as He tells clearly that He has destined for them all the ample sustenance to life and each person would get that by working simple (when they do not make troubles for each other in that) and He has provided them all the Guidance to the right path by His Messengers; they have to comply to living simple at the life at the world and care for AKHIRAT to get the true success for their-selves, Al-Hamdu Lillah; this AAYAT also tells that Allah knows exactly for each of His creation its definite abode and its temporary depository; this denotes that the placement at AKHIRAT is the definite abode for every person among the mankind while the world is the temporary depository for every person; however, it is feasible to take the term MUSTAWDA’ (the temporary depositary) denoting various of places for every person so it would denote different places he/she resides at the life at the world and the life at his/her grave (BARZAKH) and then his/her rising from dead to face the final result of his/her doings at the grounds of HASHR; then ultimately, there would be the final abode (which the term MUSTAQAR denotes) where he/she would reside forever that would be JANNAAT (the gardens of the paradise for the righteous believers) or the hell-fire (for all of the disbelievers); Al-Hamdu Lillah; this first Ruku indicates the matter of the Surah that it relates to asking all peoples of the world to take the Guidance to the right path without obsession to the life at the world as those who rejected the Truth when the Messengers of Allah presented that to them, they faced such deadly destruction that ended all the period for them to accept that at their lives at the world; the life at the world is only an examination and not the final abode as every person has to die and face at the certain Day all the consequence of his/her doings; all persons have the Quran now with them and they need to accept it totally without making any excuses to avoid the belief in the Truth (i.e. the fundamental teachings of Islam) as such excuses are useless not only at the life at the world but also at the Day of HASHR (the Day of Judgment); the last couple of AAYAAT present the matter clearly that Allah created the earth and the heavens after He had created the ARSH (His Throne; and about this Allah knows better) that was upon the waters that He had created too; He made the earth and the heavens because He intended to examine the mankind how better they work at the given situation; but the basic among things which you O Prophet PBUH present to all peoples (and which the disbelievers deny) is that they would certainly rise from the dead; the disbelievers are so averse to the notion that they would be punished at AKHIRAT for their wrong-doings that they take your words (that do affect their insides) as spells of magic only; moreover, when they see the time passing on as they prosper at their lives at the world with their disbelief, they mock you what has stopped the punishment to them now when they are so very unjust to the teachings of Islam so then they scoff at the teaching of their punishment at AKHIRAT even more; they need to note that even if the destruction does not get the disbelieving persons at their own life-times (as Allah knows better when to put His wrath upon them all at the world), it does not mean that it would not get them but it would fall upon them for certain as there is appointed time that Allah has set for it; surely on the day when it will come to them at the world, it shall not be averted from them and that which they scoffed at shall beset them completely so that they become totally liable to their final extreme punishment at AKHIRAT that is the Day of Judgment; Al-Hamdu Lillah.
HOODH-The Second Ruku
9. And if We make man taste mercy from Us, then take it off from him, most surely he is despairing, ungrateful.
10. And if We make him taste a favor after distress has afflicted him, he will certainly say: The evils are gone away from me. Most surely he is exulting, boasting;
11. Except those who are patient and do good, they shall have forgiveness and a great reward.
12. Then, it may be that you will give up part of what is revealed to you and your breast will become straitened by it because they say: Why has not a treasure been sent down upon him or an angel come with him? You are only a warner; and Allah is custodian over all things.
13. Or, do they say: He has forged it. Say: Then bring ten forged chapters like it and call upon whom you can besides Allah, if you are truthful.
14. But if they do not answer you, then know that it is revealed by Allah's knowledge and that there is no god but He; will you then submit?
15. Whoever desires this world's life and its finery, We will pay them in full their deeds therein, and they shall not be made to. suffer loss in respect of them.
16. These are they for whom there is nothing but fire in the hereafter, and what they wrought in it shall go for nothing, and vain is what they do.
17. Is he then who has with him clear proof from his Lord, and a witness from Him recites it and before it (is) the Book of Musa, a guide and a mercy? These believe in it; and whoever of the (different) parties disbelieves in it, the fire is his appointed abode; so be not in any doubts about it; surely it is the truth from your Lord, but most men do not believe.
18. And who is more unjust than he who forges a lie against Allah? These shall be brought before their Lord, and the witnesses shall say: These are they who lied against their Lord. Now surely the curse of Allah is on the unjust.
19. Who turn away from the path of Allah and desire to make it crooked; and they are disbelievers in the hereafter.
20. These shall not escape in the earth, nor shall they have any guardians besides Allah; the punishment shall be doubled for them, they could not bear to hear and they did not see.
21. These are they who have lost their souls, and what they forged is gone from them.
22. Truly in the hereafter they are the greatest losers.
23. Surely (as to) those who believe and they do the good and humble themselves to their Lord, these are the dwellers of the garden, in it, they will abide.
24. The likeness of the two parties is as the blind and the deaf and the seeing and the hearing: are they equal in condition? Will you not then mind?
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The Ruku starts by indicating one of the features of the human psyche as the first couple of AAYAAT read, “and if We make man taste mercy from Us, then take it off from him, most surely he is despairing, ungrateful; and if We make him taste a favor after distress has afflicted him, he will certainly say that the evils are gone away from me; most surely he is exulting, boasting”; note that the AAYAAT indicate that the leaning of those persons who are obsessed with the life at the world, is that they judge by the issues at hand and do not understand that the life at the world is an examination where they would have to manage their attitudes in different situations keeping their attention sincerely towards Allah; so their scoffing at the absence of their punishment at the world for the time-being is nothing for them to rejoice and they need to broaden their view about the life at the world; the third AAYAT of the Ruku tells that those who are true Muslims who hold their integrity even at troubles and even at ease of life and who do take-up the good deeds at all times, Allah would surely provide them forgiveness (at the life at the world) at their impatience if any and they would surely get a great reward (at the life at AKHIRAT); Al-Hamdu Lillah; so here we Muslims need to ask for forgiveness on all tasks whatever we do while we Muslims need to remember that the true success is the success at AKHIRAT; Al-Hamdu Lillah; the next five AAYAAT that are from 12 to 16, answer the adverse reasoning that was raised by the disbelievers; as the disbelievers could only see the issues at hand without anything beyond that and as they considered the material success at the life at the world the only criteria for well-being, they raised the objection why has Muhammad (PBUH) who claims to be the Messenger of Allah is not given some monetary treasure and why does not some angel accompany him; this statement caused some agony to Muhammad PBUH which the AAYAT tells by words that (O Prophet PBUH) your inside might get straitened; the AAYAT also denotes that it might cause the Prophet PBUH to present some of the teachings of the Quran with not such emphasis that they certainly do ask; the Quran replies to the disbelievers that the Prophet PBUH is only the warner to them and that does not need having the monetary treasure or the company of an angel all the time; it certainly is Allah Who has all the true charge of all things; Al-Hamdu Lillah; this AAYAT implied that the Prophet PBUH guides all persons by the Quran emphatically which certainly is the word of Allah but the disbelievers thought the Quran as forged by the Prophet (PBUH); we have seen at our study of the Quran at the fourth RUKU of Surah YOUNUS that the Quran responds to them that if they say that it is forged then they must bring one such Surah that might resemble Surah YOUNUS and for that, they might call those even for assistance whom they take equal in authority to Allah; they must do it if they really are truthful in their assertion about the Quran; we have studied about this challenge at the third Ruku of BAQARAH too that those who reject the Quran (as they take it as something that Muhammad PBUH has presented by his own self) to produce only one Surah that is like that Surah (i.e. BAQARAH) of the Quran even by taking the assistance of their close allies whom they take as authority besides Allah, in this task; note that AAYAT-13 of Surah HOODH here asks them to bring ten Surah like this Surah (i.e. HOODH) as it says “or, do they say that he has forged it -; O Prophet (PBUH)- you tell them - then bring ten forged Surah like it and call upon whom you can besides Allah, if you are truthful”; Surah Bani-Israel-88 tells explicitly that “say -if men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others”; these all AAYAAT imply that it is not possible to imitate the Quran as it comprises not only of the righteous meaning of the life totally but also of words that present it in its text; the set-up of each Surah of the Quran is miraculous (especially each of those that are as voluminous as Surah YOUNUS or more than that) and thus, the Quran is totally inimitable (please read the note at the fourth Ruku of Surah YOUNUS too); Al-Hamdu Lillah; so when they are unable to answer you all true Muslims by bringing something that is similar to the Quran (and certainly they are totally unable to bring that) then you all Muslims must have more commitment to the Quran which you do already believe; so now would you become such committed Muslims to it to practice it in your lives totally and to present each of its teachings most emphatically without any care to any of the adverse idiotic statements of these disbelievers in the Quran; Al-Hamdu Lillah; whoever intends to get worldly benefits and its magnificence with the consideration that this only is the success to life then Allah would provide them whatever they work for at the life at the world and their efforts for it at the life at the world would not go waste; but they would receive nothing at AKHIRAT except for the hell-fire and whatever work they provide for AKHIRAT superficially at the world with their commitment only to the life at the world, would go waste completely; whatever they do without any sincerity towards Allah is so adverse to righteousness that it would only bring wrath of Allah upon them even at their lives at the world; AAYAT-17 provides the essence of the righteous person and then to the last of the Ruku, AAYAAT at the Ruku explain this by comparison of the believers and the disbelievers; Al-Hamdu Lillah; the AAYAT tells that the person who does commit himself truly to BAYYINAH (the only truth that is always the same from ever to ever which is TAUHID) which Allah, his true Lord, has provided to him (in the Quran) and SHAHED (one of the witnesses i.e. of the Messengers) from Allah is reciting it to him and before that, Allah provided it even in the book (i.e. Torah) that He gave to Moses as the guide to the BAYYINAH and as the blessing (to all those who do accept it and work accordingly), he certainly is among such persons who do believe in it (i.e. the Quran); note that each of the Messengers is SHAHED to his people at the Day of HASHR as he would give witness upon them that he had provided all of the truth to them completely to believe and practice in their lives; but those who disbelieve in it, their appointed abode is the hell-fire; so O Prophet PBUH, you should not have any doubts to any of its teachings whether its practice might be omissible as surely everything in it is the truth from your Lord, and it is necessary to practice each of its commands so provide everything of it from your side emphatically though most persons are so much committed to wrongs that they do not believe; Allah certainly is Most Powerful Who has all control over all things totally; Al-Hamdu Lillah; AAYAT-18 indicates that no person is more unjust than that person who forges a lie against Allah; that means that the Prophet PBUH is not an unjust person but those who disbelieve in the message of the Quran, they actually are among the most unjust persons; all such persons shall be brought before their Lord (at AKHIRAT), and the witnesses (i.e. the Messengers and the angels) shall say that these (unjust persons) are they who lied against Allah, their true Lord; now surely the curse of Allah is on all the unjust persons; AAYAAT ahead continue explaining the matter that these unjust persons used to stop the righteous persons by different manners from practice at the right path of Islam and they tried to give adverse meanings to the righteous Islamic commands; that is because these unjust persons certainly did not have any belief in AKHIRAT, the true life ahead after they rise from dead; these unjust persons shall not find any place to escape in the earth from Allah (and not even in heavens), nor shall they have any guardians besides Allah (at AKHIRAT); the punishment shall be doubled for them (as they not only disbelieved in the practice of the right path but also took measures that they might stop others from its practice); they have no such ability as to hear anything with commitment about the right path of life and no such ability to see anything with commitment about it so they are totally unable to understand anything with commitment about the right path; they would see clearly at AKHIRAT that they have put themselves into the most extreme loss and all those whom they took by their own that they would stand by them at all adverse situations of life, they have disappeared away from them totally; so most certainly these persons would be the most extreme losers at AKHIRAT as they disbelieved in the message of the Quran at the life at the world and with that, they tried hard to hinder its teachings to come into practice in collective anywhere; but those persons who do believe in the Quran and they do practice it according to their ability with total commitment to Allah, their true Lord, these persons surely are the dwellers of JANNAH where they would abide-in forever; Al-Hamdu Lillah; the last AAYAT of the Ruku points out that the comparison between the extreme disbelievers who try hard to stop the practice of the Quran in collective and the true Muslims who are most committed to the teachings of the Quran, is that at one side there are such persons who are blind and deaf and at the other side are such persons that have sight and hearing; now all persons do need to observe the issue whether they are equal in condition?; certainly, they are not; so all persons do need to reflect upon the issue that might lead the disbelievers to leave all their wrong attitudes and to assist all the teachings of the Quran rather than challenge them to hinder its practice; Al-Hamdu Lillah.
HOODH-The Third Ruku
25. And certainly We sent Noah to his people: Surely I am a plain warner for you:
26. That you shall not serve any but Allah, surely I fear for you the punishment of a painful day.
27. But the chiefs of those who disbelieved from among his people said: We do not consider you but a mortal like ourselves, and we do not see any have followed you but those who are the meanest of us at first thought and we do not see in you any excellence over us; nay, we deem you liars.
28. He said: O my people! tell me if I have with me clear proof from my Lord, and He has granted me mercy from Himself and it has been made obscure to you; shall we constrain you to (accept) it while you are averse from it?
29. And, O my people! I ask you not for wealth in return for it; my reward is only with Allah and I am not going to drive away those who believe; surely they shall meet their Lord, but I consider you a people who are ignorant:
30. And, O my people! who will help me against Allah if I drive them away? Will you not then mind?
31. And I do not say to you that I have the treasures of Allah and I do not know the unseen, nor do I say that I am an angel, nor do I say about those whom your eyes hold in mean estimation (that) Allah will never grant them (any) good-- Allah knows best what is in their souls-- as then most surely I should be of the unjust.
32. They said: O Noah- indeed you have disputed with us and lengthened dispute with us, therefore bring to us what you threaten us with, if you are of the truthful ones.
33. He said: Allah only will bring it to you if He pleases, and you will not escape:
34. And if I intend to give you good advice, my advice will not profit you if Allah intended that He should leave you to go astray; He is your Lord, and to Him shall you be returned.
35. Or do they say: He has forged it? Say: If I have forged it, on me is my guilt, and I am clear of that of which you are guilty.
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From here till the last, the Surah narrates the events that are related to the Messengers that Allah sent to nations; we have studied them at Surah AA’RAAF in detail and here too, all the Ruku ahead relate them in much detail (especially the events related to Noah-AS); note that Surah HOODH asks all peoples of the world to take the Guidance to the right path without obsession to the life at the world as those who rejected the Truth when the Messengers of Allah presented that to them, they faced such deadly destruction that ended all the period for them to accept that; the life at the world is only an examination and not the final abode as every person has to die and face at the certain Day all the consequence of his/her doings; all persons have the Quran now with them and they need to accept it totally without making any excuses to avoid the belief in the Truth (i.e. the fundamental teachings of Islam) as such excuses are useless not only at the life at the world but also at the Day of HASHR (the Day of Judgment); due to its focus, Surah HOODH relates these events from here and its last Ruku tells explicitly the reason to relate these events; they read- “and if your Lord had pleased He would certainly have made people a single nation, and they shall continue to differ; except those on whom your Lord has mercy; and for this did He create them; and the word of your Lord is fulfilled- certainly I will fill hell with the jinn and the men, all together; and all we relate to you of the accounts of the apostles is to strengthen your heart therewith; and in this has come to you the truth and an admonition, and a reminder to the believers; and say to those who do not believe- act according to your state; surely we too are acting; and wait; surely we are waiting also; and for Allah is the unseen in the heavens and in the earth, and to Him is returned the whole of the affair; therefore serve Him and rely on Him, and your Lord is not heedless of what you do”; Al-Hamdu Lillah; the chiefs among the nation of Noah responded against the message of Allah that he was providing to them, that he was just a man like all of them and his followers are from among those persons who are considered lowly by profession at their society; this tells about their psyche that they thought that the Messenger of Allah could not be such a person who does not have extreme wealth or who is not an angel by looks and his followers must necessarily be those who are among the most wealthy persons; they took-up the standard that valued the appearance and not the values inside and this standard has caused much trouble at the world at all times and at all places; this was the thing that led Satan to disobey Allah when He ordered him to prostrate to Adam as he saw Adam much weaker in physique than his own self while certainly Adam was much higher in status than him due to the spirit that Allah had blown inside Adam; Al-Hamdu Lillah; the reply of Noah to this objection was simple as the four AAYAAT 28, 29, 30, 31, report that “he said- O my people- tell me if I have with me clear proof from my Lord (that I am asking all to come towards the fundamental teachings of Islam only), and He has granted me blessing (that He has made me His Messenger among you all) from Himself and it has been made obscure to you (as you all see the appearance and not the inside); shall we constrain you to accept it while you are averse from it? (it is necessary for you all that you all must accept the Truth by free-will); and, O my people- I ask you not for wealth in return for it; my reward is only with Allah and I am not going to drive away those who believe (even if you all take their profession as lowly at the society); surely they shall meet their Lord, but I consider you all a people who are ignorant (as they have accepted the Truth and you all are averse from that); and, O my people- who will help me against Allah if I drive them away- will you all not then mind?; and I do not say to you that I have the treasures of Allah and I do not know the unseen (as these things are not the requisites to being the Messenger of Allah but I only provide you the guidance that Allah has given me), nor do I say that I am an angel (as Allah sends men only as His Messengers to the mankind), nor do I say about those whom your eyes hold in mean estimation (because they are among the people that have low worldly status) that Allah will never grant them any good- Allah knows best what is in their souls—because (if I drive them away) then most surely I should be of the unjust”; note that the disbelievers raise objections that relate to appearance as we find here at the study of this Ruku; they objected on the status of Noah that he was not among the most prosperous of their men and on the status of his followers that they had low professions that had contempt of their people and on the issue that he seems just a man while he should have been an angel and on the issue that he did not tell them the matters in their future at their lives at the world but he asked for total attention towards Allah, the true Lord, and AKHIRAT; when Noah presented his simple appropriate answer to all their base objections, they had nothing left for their argument except that they asked him to bring the deadly calamity that Noah had told them about; to this, Noah replied to them as AAYAT-33 & 34 report that it would certainly fall upon them when Allah wills for it and they certainly would be unable to escape from it or remove it when it takes them head-on; Allah knows when to put it on them and it is not his business to see when and how it falls upon them; he had to provide the message that Allah had asked him to provide them and he had done so; he told them explicitly that his counsel will not profit them even if he did his best to advise them, if the will of Allah is to keep them astray; He certainly is the true Lord and unto Him all will be brought back; Al-Hamdu Lillah; in the light of the narration that we studied at this Ruku, the last AAYAT here answers again the objection that the disbelievers raised against Muhammad PBUH that he has forged it?- it asks the Prophet PBUH to tell them that if he has forged it then on him is his guilt and he certainly is clear of that of which they are guilty; note that Allah has sent the same fundamental message to all His Messengers in essence as Surah NISAA has pointed out, “surely We have revealed to you as We revealed to Noah, and the prophets after him, and We revealed to Ibrahim and Ishmael and Isaac and Jacob and the tribes, and Isa and AYUB and YOUNUS and HARUN and Solomon and We gave to David ZABUR (the Psalms)” (NISAA-163); so all Messengers of Allah have provided the fundamental teachings of Islam only to their respective nations; those teachings have always remained the same from ever and then Muhammad PBUH presented that totally at his golden period with much detail as he was the last of Messengers whom Allah sent to all peoples of the world; note that Muhammad PBUH is much near to Noah-AS and Moses-AS in many aspects and especially notable is that he led SAHABA (his companions) to total safety when they were at extreme adverse times by the will of Allah as they both had led their respective nations to total safety at their times by the will of Allah; we see that the answer of Noah-AS and Muhammad PBUH is similar when the disbelievers argued that the Messengers of Allah need to be other than the mankind and they need to have extreme wealth (compare AYAT-50 of AN’AAM and AAYAT-31 of HOODH); and we see that Allah gave His Book (Torah) to Moses-AS and that Allah gave His Book (the Quran) to Muhammad PBUH and these both are termed as FURQAN that means the practical criterion to judge the right from wrongs (compare AAYAT-53 of BAQARAH and AAAT-1 of FURQAN); however, note that Muhammad PBUH is the last of Messengers of Allah as He sent him as His Messenger not only to all peoples of his time but even to all peoples that were to come at any time after him anywhere; Al-Hamdu Lillah.
Supplementary note on AAYAAT-25 & 26 of HOODH
The Quran tells us the narratives of five significant Messengers of Allah at different places; it tells us how they gave their nations the message of Allah and how their nations were punished even at the world when they rejected that message; note that after sending any of the Messengers to some nation, Allah appoints such time within which either they would ultimately accept the fundamental Islamic teachings or either they would face certain death; we have studied about Adam & Eve explicitly that the life at the world is an examination to the mankind so all persons must keep to the three fundamental teachings of Islam that all Messengers of Allah have guided to; these five are Noah, HOODH, SALEH, Lot and SHOAIB (Salaam on all Messengers of Allah) and they all gave the same message that are TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord) and AKHIRAT (Allah would judge all peoples of the world on their belief and their deeds that they did at the world, at the Day of Judgment) and RISALAT (Allah had sent His Messengers to the world to provide the Guidance to the right path as He had given His word to Adam-AS that He would send them time and again for the true guidance of the Man); note that Al-FATIHA, the opening Surah of the Quran, guides to all these three fundamental teachings of Islam; Al-Hamdu Lillah; in Surah SHUA’RAA too, these narratives of the Messengers are repeated in the same sequence as in Surah AARAAF and as in Surah HOODH, from its sixth Ruku; it tells clearly that the message that all of these Messengers of Allah gave, has this repeatedly that “I am faithful Messenger unto you so keep your duty to Allah (with total belief in TAUHID), and obey me (to practice the fundamental Islamic teachings)”; so all the Messengers did try their best to guide their respective nations as Allah has asked them; note that Muhammad PBUH is the last of Messengers of Allah whom He has sent to all peoples of the world that come at the world anytime anywhere after him; however, the nations of these five significant Messengers of Allah did not comply to the fundamental teachings of Islam and so Allah destroyed them completely at the world and they certainly would be among the severely punished persons at AKHIRAT; Al-Hamdu Lillah; studying the narrations of these five at different places at the Quran, note that Noah-AS told his nation who were idolaters that “O my people- serve Allah, you have no god other than Him”; he told them that he is the Messenger of Allah, the Lord of all the worlds, and he does care for their safety at AKHIRAT; note also that his nation lived at Southern Iraq not much far from where the city of KUFAH is situated today; they had made idols of the persons that had passed in them and they thought that their worship would save them from the wrath of Allah; Noah guided them that they must worship Allah only and if they do not take Him as the only One to worship, they would get the most severe punishment at the Day of Judgment (and even at the world); he asked them to worship Allah only and guided them that He only is the true Creator of all the creation with all His good attributes and all persons must worship Him only; he did not ask them to obey all commands of Allah in principle in all their issues at first but he told them to believe in TAUHID and obey him as the Messenger of Allah (as Surah SHUA’RAA tells explicitly) because he knew that as he guides them to the Truth then his obedience would cause them to obey all commands of Allah, once they do accept Him as the only One to worship; Al-Hamdu Lillah; the nation of Noah took him as in clear error and the result of their rejection to him was that except for the believers with him, they all were drowned; we see at Surah HOODH-44 that the ark of Noah stopped at the mount JUDI (that faces Ibn-UMAR island at the junction of Syrian and Turkish borders, on the eastern bank of Tigris River); from thence, human beings spread all over the world; certainly, Allah only is the true authority; Al-Hamdu Lillah; the second narrative of these Messengers of Allah is of HOODH-AS; his nation was named as AAD and he gave them the same message as Noah has given to his nation; he told his nation who were idolaters that “O my people - serve Allah, you have no god other than Him”; he told them that he is the Messenger of Allah, the Lord of all the worlds, and he does care for their safety at AKHIRAT; note that his nation lived in the area of curved sand-hills in the southern part of the Arabian peninsula; they were very strong in physique and had handsome height and looks; their total preference was for the life at the world so HOODH told them that they must show gratitude to Allah; in Surah SHUA’RAA, the AAYAAT read that HOODH told his nation that "I am to you a messenger worthy of all trust; so keep your duty to Allah and obey me; and I do not ask you any reward for it; surely my reward is only with the Lord of the worlds; do you build a landmark on every high place to amuse yourselves? -and seek you out strongholds, that haply you may last forever? - and when you lay hands (on men) you lay hands as tyrants -rather keep your duty to Allah, and obey me” (SHUA’RAA-125 to 131); the disbelievers raised different objections against the Messengers of Allah and the message that they provided to their respective nations; one of the highest objections of those who rejected the Messengers of Allah was that he should have been other than among the mankind; the Quran answers this base objection at places as we find at the beginning of Surah YOUNUS that “is it a matter of wonderment to men that We have sent Our inspiration to a man from among themselves?- that he should warn mankind (of their danger), and give the good news to the believers that they have before their Lord the lofty rank of truth; but the disbelievers say that this is indeed an evident sorcerer” (Surah YOUNUS-2); another of their objections on the message that the Messengers of Allah provided to them was that they had not found such guidance from their ancestors; whenever the Messengers told them to believe in the fundamental teachings of Islam and follow the message that Allah has provided to them, they responded that they would follow their ancestors but not those who ask them to believe in TAUHID; the Quran answers this base objection at places as we find at Surah BAQARAH- “When it is said to them- follow what Allah has revealed- they respond in negative that we shall follow the ways of our fathers; what- even though their fathers were void of wisdom and guidance?” Surah BAQARAH-170; there were times when they saw that they are unable to challenge the message that the Messengers of Allah were presenting to them so then they stubbornly asked for the deadly calamity promised on their extreme wrongs; Surah HOODH that is under our study tells, “they said: O Noah- indeed you have disputed with us and lengthened dispute with us, so now bring to us what you threaten us with, if you are of the truthful ones; he said- Allah only will bring it to you if He pleases, and you will not escape” (HOODH-32 & 33); as for the nation of HOODH, they took him as in grave folly and the result of their rejection to him was that except for the believers with him, they all were destroyed; note that they had given their idols different names and had become such idolaters that they did not tolerate anything that was mentioned against them; Allah punished them by furious violent wind that stayed upon them for seven nights and eight days as the wrath of Allah upon them; Surah-HAQQAAH says that this punishment was such “which Allah imposed on them for seven nights and eight days so that (O listener) you might have seen men lying overthrown, as they were hollow trunks of palm-trees” (HAQQAAH-7); certainly, Allah only is the true authority; Al-Hamdu Lillah; the third narration that the Quran tells about the Messengers of Allah in this sequence is of SALEH; his nation is named as THAMUD and he gave the same message as Noah & HOODH had given to their nations; those people of his nation were polytheists and gave total preference to the life at the world; they used to build mansions at plains and carved houses at the mounts; the Quran tells us that SALEH told them that “O my people - serve Allah, you have no god other than Him”; note that his nation lived between HIJAZ and Syria in the south-eastern part of MADYAN (that is at the east of Gulf of AQABAH) and their stone dwellings are still preserved; note also that these five Messengers that Allah has mentioned here had their dwelling places near to each other with difference of their periods at the world as Noah, HOODH and SALEH were before Abraham-AS while Lot was his nephew and SHOAIB was among his descendants from his third wife within three hundred years of his time; Allah gave the nation of SALEH a she-camel as miracle so that they believe in Allah as the only One to worship and prefer AKHIRAT over the life at the world; Allah commanded them not to trouble it so that she might easily eat from wherever she intends; if they do otherwise, they would receive extreme punishment even at the world; AAYAT-74 reads, “(SALEH said) and remember when He made you successors after AAD (the nation of HOODH) and settled you in the land - you make mansions on its plains and hew out houses in the mountains - remember therefore benefits from Allah and do not act corruptly in the land, making mischief”; their ruling elite rejected his message and asked others too to reject it; some of their youth killed the she-camel and that was the clearest disobedience to Allah; they even asked for the punishment from which SALEH had warned them if they disrespect the she-camel; AAYAAT at Surah AARAAF for this narration read, “then the earthquake overtook them, so they became motionless bodies in their abode; then SALEH turned away from them and said - O my people - I did certainly deliver to you the message of my Lord, and I gave you good advice - but you do not love those who give good advice” (AARAAF-78 & 79); certainly, Allah only is the true authority; as for the nation of Lot-AS, they were the people living at Sodom and Gomorrah at south of the dead sea; they were extremely filthy persons who used to commit the heinous sin of sodomy among the men; Lot actually did not belong to that nation but Allah sent him as His Messenger to them and he tried his best to reform them of this heinous sin but to no avail; in fact, they intended to expel him from their city just because he challenged their filth; AAYAAT-80 to 84 at AARAAF tell the narrative, “and (We sent) Lot when he said to his people - what - do you commit an indecency which anyone in the world has not done before you?; most surely you come to males in lust besides females; nay you are an extravagant people; and the answer of his people was no other than that they said - turn them out of your town - surely they are people who seek to purify (themselves); so We delivered him and his followers, except his wife; she was of those who remained behind; and We rained upon them a rain (of stones); consider then what the end was of the guilty”; note that he had taken his wife from amongst that nation and she did not disapprove of their heinous sin so she was most disobedient to Lot and so she was punished too with that extremely sinful nation; certainly, Allah only is the true authority; Al-Hamdu Lillah; the last narrative in the narratives of the five Messengers is of SHOAIB-AS; he gave his nation at Madyan the same message as Noah & other Messengers had given to their nations; they were polytheists and they also gave their total preference to the life at the world and did not care to obey the commands of Allah; they did not have any concern for the rights of their fellow-beings and tried to gain more worldly profits by trying to give lesser returns to the amounts of the buyer; they mismanaged their measures and weights just to get these unfair profits and this narration that the Quran tells us, implies that this wrongful attitude leads to FASAD at the place which means that it becomes most difficult to live upon the Islamic teachings at such place; note that if a person abuses his authority without any care to the commands of Allah at any level where he is at the business of life, he makes the living on the Islamic teachings difficult by his attitude at that level; the beginning of the eighth Ruku at Surah HOODH says, “and to Madyan (We sent) their brother SHOAIB; he said- O my people- serve Allah, you have no god other than He, and do not give short measure and weight; surely I see you in prosperity and surely I fear for you the punishment of an all-encompassing day; and, O my people- give full measure and weight fairly, and defraud not men their things, and do not act corruptly in the land, making mischief; what remains by Allah (to you of valid profits) is better for you if you are believers, and I am not a keeper over you”; Al-Hamdu Lillah; it confused the persons at his nation that they have to care for the commands of Allah at the material profits they make at the market as they took the belief as something that relates to the concepts of the individual at the spiritual level with no impression at the material things at the collective living of the persons that live in huge number together; note here that the Islamic teachings challenge the concept of secularism head-on and the statement of these disbelievers in the nation of SHOAIB, is mentioned here at the eighth Ruku of Surah HOODH that “they said - O SHOAIB - does your SALAH enjoin you that we should forsake what our fathers worshipped or that we should not do what we please with regard to our property?; you are undoubtedly the forbearing, the right-directing one” (HOODH-87); note that they did credit SHOAIB as one of the most intelligent persons among them but they questioned his intelligence where he asked them to care for the righteous moral values at their dealings at market; they did not accept his message to believe in Allah truly and then accept His guidance in all issues of life so their disbelief led to their destruction; Al-Hamdu Lillah; note also that THAMUD also took SALEH as an intelligent person yet they also did not accept his message that challenged their erroneous belief and this rejection led to their destruction; the statement of these disbelievers in the nation of SALEH, is mentioned at Surah HOODH that “they said: O SALEH- surely you were one amongst us in whom great expectations were placed before this; do you (now) forbid us from worshipping what our fathers worshipped?; and as to that which you call us to, most surely we are in disquieting doubt” (HOODH-62); the conceited ruling elite of the nation of SHOAIB told him that they would turn him and the believers with him out by force if they do not come to their concepts of living; SHOAIB who was good at speech, told them that it would certainly be extreme injustice when they disapprove of their concepts clearly and they would not take them; Al-Hamdu Lillah; he told them that it would be as if he and his companions had said lies about Allah after He has provided them the true guidance if they return to their concepts of living; it certainly is unsuitable to them that they return to their concepts except if Allah wills; Allah certainly has the knowledge of all things which He has in His complete control; but we do have TAWAKKUL (complete trust) in Him that He would keep us to the right path; note here that SHOAIB did not show any pride on his own self but mentioned the power of Allah that He only is able to bring and to keep to the true guidance; confidence on the self would come only after the TAWAKKUL in Him; SHOAIB then asked Allah to decide between them and their nation providing each side what it deserves rightly because He certainly is the best of deciders; Al-Hamdu Lillah; the ruling elite that had disbelieved told the persons that following the path of SHOAIB means that they are complete losers; the last couple of AAYAAT at the eighth Ruku of HOODH tells the result of their disbelief to them that read, “and when Our decree came to pass We delivered SHOAIB, and those who believed with him by mercy from Us, and the rumbling (earthquake) overtook those who were unjust so they became motionless bodies in their abodes; as though they had never dwelt in them; now surely perdition overtook Madyan as had perished THAMUD (when the most deadly earthquake fell upon THAMUD)”; the Quran gives the message most explicitly that those who challenge Allah would certainly see their destruction in high number even at the world; certainly, Allah only is the true authority; Al-Hamdu Lillah.
HOODH-The Fourth Ruku
36. And it was revealed to Noah: That none of your people will believe except those who have already believed, therefore do not grieve at what they do:
37. And make the ark before Our eyes and (according to) Our revelation, and do not speak to Me in respect of those who are unjust; surely they shall be drowned.
38. And he began to make the ark; and whenever the chiefs from among his people passed by him they laughed at him. He said: If you laugh at us, surely we too laugh at you as you laugh (at us).
39. So shall you know who it is, on whom will come chastisement which will disgrace him, and on whom will lasting chastisement come down.
40. Until when Our command came and water came forth from the valley, We said: Carry in it two of all things, a pair, and your own family-- except those against whom the word has already gone forth, and those who believe. And there believed not with him but a few.
41. And he said: Embark in it, in the name of Allah be its sailing and its anchoring; most surely my Lord is Forgiving, Merciful.
42. And it moved on with them amid waves like mountains; and Noah called out to his son, and he was aloof: O my son- you embark with us and stay not with the disbelievers.
43. He said: I will betake myself for refuge to a mountain that shall protect me from the water. Noah said: There is no protector today that saves from the commandment of Allah save him on whom He has had mercy; and a wave intervened between them, so he was of the drowned.
44. And it was said: O earth, swallow down your water, and O cloud, clear away; and the water was made to abate and the affair was decided, and the ark rested on the Judi, and it was said: Away with the unjust people.
45. And Noah cried out to his Lord and said: My Lord- surely my son is of my family, and Thy promise is surely true, and Thou art the Most Just of the judges.
46. He said: O Noah- surely he is not of your (true) family; surely he is (the doer of) other than good deeds, therefore ask not of Me that of which you have no knowledge; surely I admonish you lest you may be of the ignorant
47. He said: My Lord! I seek refuge in Thee from asking Thee that of which I have no knowledge; and if Thou should not forgive me and have mercy on me, I should be of the losers.
48. It was said: O Noah- you descend with peace from Us and blessings on you and on the people from among those who are with you, and there shall be nations whom We will afford provisions, then a painful punishment from Us shall afflict them.
49. These are announcements relating to the unseen which We reveal to you, you did not know them-- (neither) you nor your people-- before this; therefore be patient; surely the end is for those who guard (against evil).
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This Ruku tells that Allah told Noah-AS that no one else is going to believe in the Truth now and the number Noah has of those who have accepted it is the final figure; Allah told him clearly that he must not have any soft feelings towards them now and he must not advocate mercy for anyone that has not believed up-to this time; Allah asked Noah to build the most huge ark that would accommodate all the living species that were unable to live at waters and He would guide him in detail how to make it; so he made the ark and as he was building it far from the shores, the chiefs in the disbelievers mocked him whenever they passed by him; in response to them, he told them that very soon they themselves would become something to laugh upon, just as they are mocking him today; they certainly would see very soon who is taken by the most grievous disaster at the life at the world and who then becomes liable to remain in the grievous torment that would always remain upon them at AKHIRAT; when the command of Allah came to the land for their destruction, the land burst everywhere at the place to bring waters all over the place there and Allah ordered Noah to take all living things in pairs (besides the mankind) that he had gathered, at the ark that he had completed to build, except for those that had to perish; Allah ordered him to take all of such among the mankind too who had believed in the Truth as others were destined to face certain death; they were very scarce in quantity in comparison to those who had disbelieved in the Messenger; AAYAT-41 tells that Noah gave the final call (for all of the believers) to board the ark so that by the name of Allah, it sails and by the name of Allah, it anchors at its destination; he said that Allah, Who is my true Lord, certainly is Most Forgiving (that He has still given the mankind a chance to show his worth for all goodness) and Most Merciful (that He would still provide the true guidance to the mankind so that he might believe in the Truth and remain at all goodness); Al-Hamdu Lillah; note that that area was the most populous area of the earth and most of the mankind at that time was concentrated at that populous area only and that is why sometimes this great flood is mentioned as universal; however, Allah had put it at that extremely huge area that certainly was extremely populous at the earth at that time; AAYAAT ahead tell that water rose to become huge waves and among one of such waves that was as high as mountains, the ark sailed on with all aboard; and at such time, Noah saw one of his sons who had not believed in the message that he had given for centuries, at one of the mountains; note that one of the wives of Noah and the son he had from her, had not believed in him and that was the one he saw when the ark had already taken its route; he cried out desperately to him though he was far away from the ark, to try to board the ark and leave the company of the disbelievers now at this last moment; his reply to the call of his father is the most clear evidence of the short-sightedness of all such persons who take themselves as having all things under their control by their unworthy strength which they find with them due to the physical things that they have at their disposal; he replied that he would soon climb the mountain to safety from the rising waters so the situation is nothing such as to worry him; Noah told him clearly that today there is no safety for anyone from the wrath of Allah as He has ordered the destruction to fall upon all of the disbelievers and so it would be, except for any whom He does decide to spare; and while this dialogue was in progress, there rose a huge wave between them and he remained among those who drowned; so after the appointed period of time in which the ark sailed on (probably of 40 days), the command was issued from Allah to the earth to swallow the water inside and to (the clouds at) the heaven to stop pouring the water down; so the level of waters was made to fall and the issue (of destruction of the disbelievers) was settled; the ark then anchored at the top of the mount (that the AAYAT names as JUDI where Noah did not allow anyone to disembark for probably more than 60 days ahead) and it was expressed explicitly that away even from all the safety of AKHIRAT too, would remain all of the unjust persons; Al-Hamdu Lillah; the next three AAYAAT relate to the event of drowning of the son of Noah; Allah had told him that He would save all those that were his family (in belief) with him so he then enquired Allah about his son who had drowned; he cried out “O my Lord- surely my son is of my family, and Thy promise is surely true, and Thou are the Most Just of the judges”; Allah replied in clarification that his son is not counted in his family as his deeds are sinful (due to his disbelief); this clarification meant that Noah-AS is the Messenger of Allah and his family would only be those who believe in him so those who do not believe in him, are outside of his true family even if they are very near to him in blood-relation; so he should not have enquired about this issue as he has not grasped the meaning of what the term “family” means for him; Allah clarified the issue in strict words that “surely I admonish you (O Noah) lest you may be of the ignorant”; this led Noah to say “O my Lord! I seek refuge in Thee from asking Thee that of which I have no knowledge (until now); and if Thou should not forgive me and have mercy on me, I should be of the losers”; Allah accepted his plea for forgiveness and mercy and told him then to descend with peace from Allah and blessings on him and on the people from among those who are with him; Allah told him that there shall be nations ahead in future whom Allah will afford provisions, and there would be other of nations whom Allah would punish by most painful punishment (due to their disbelief and their wrong-doings); note that most of those that inhabited the world after the great flood of Noah’s time were his descendants from his sons Shem (the SEMITES), HAAM (the HAMITES) and Japheth (the JAPHETITES); due to this, Noah-AS is also named as Adam-the Second; the last AAYAT of the previous Ruku had consoled the Prophet PBUH that even if the disbelievers take the Quran as forged, it certainly is the word of Allah and the fact is unchangeable; the last AAYAT of this Ruku also consoles the Prophet PBUH that as these events of the Messengers that Allah is relating to him (which he and his nation never did know before) ended in positive even in the life at the world for the persons that had TAQWA so with his total patience, he would also see the good result at his life at the world that is totally sure to come very soon ahead; Al-Hamdu Lillah.
HOODH-The Fifth Ruku
50. And to AAD (We sent) their brother HOODH. He said: O my people- serve Allah, you have no god other than He; you are nothing but forgers (of lies).
51. O my people! I do not ask of you any reward for it; my reward is only with Him Who created me; do you not then understand?
52. And, O my people - ask forgiveness of your Lord, then turn to Him; He will send on you clouds pouring down abundance of rain and add strength to your strength, and do not turn back guilty.
53. They said: O HOODH - you have not brought to us any clear argument and we are not going to desert our gods for your word, and we are not believers in you:
54. We cannot say aught but that some of our gods have smitten you with evil. He said: Surely I call Allah to witness, and do you bear witness too, that I am clear of what you associate (with Allah).
55. Besides Him, therefore scheme against me all together; then give me no respite:
56. Surely I rely on Allah, my Lord and your Lord; there is no living creature but He holds it by its forelock; surely my Lord is on the right path.
57. But if you turn back, then indeed I have delivered to you the message with which I have been sent to you, and my Lord will bring another people in your place, and you cannot do Him any harm; surely my Lord is the Preserver of all things.
58. And when Our decree came to pass, We delivered HOODH and those who believed with him with mercy from Us, and We delivered them from a hard chastisement.
59. And this was AAD; they denied the AAYAAT of their Lord, and disobeyed His apostles and followed the bidding of every insolent person who opposed (the truth).
60. And they were overtaken by curse in this world and on the resurrection day; now surely AAD disbelieved in their Lord; now surely, away with AAD, the people of HOODH.
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This fifth Ruku has the matter which gives the name to Surah HOODH as it narrates the event related to HOODH-AS (who was among the descendants of Noah from Shem); his nation was named as AAD and he gave them the same message as Noah has given to his nation; he told them that he is the Messenger of Allah, the Lord of all the worlds, and he does care for their safety at AKHIRAT; note that his nation lived in the area of curved sand-hills in the southern part of the Arabian peninsula; they were very strong in physique and had handsome height and looks; they also were idolaters and their total preference was for the life at the world so HOODH told them that they must show gratitude to Allah and take Him only as their true Lord; in Surah SHUA’RAA, the AAYAAT read that HOODH told his nation that "I am to you a messenger worthy of all trust; so keep your duty to Allah and obey me; and I do not ask you any reward for it; surely my reward is only with the Lord of the worlds; do you build a landmark on every high place to amuse yourselves? -and seek you out strongholds, that haply you may last forever? - and when you lay hands (on men) you lay hands as tyrants -rather keep your duty to Allah, and obey me” (SHUA’RAA-125 to 131); he told them that if they repent and become the righteous believers in Allah and show their true belief by their deeds, He certainly would send good rains upon them so that they get the best of crops at their fields to eat and highly pure water at their springs to drink and He would increase them even more in strength but then they should never turn to wrongs; they retorted to HOODH that he had not brought any miracle to prove that he is the Messenger of Allah and they are not ready to accept him as such just on his word (even though they take him as an extremely truthful person); they added that (even if he does bring a miracle to them or prove the worth of his word), they have no inclination to believe in him; this means that they were not prepared even to hear him truly and they also told him that they have this opinion about him (and even about his teachings) that some of those idols that they worship, have touched him by some spell; HOODH told them that he makes Allah witness to the fact and even their-selves that he has kept himself away from all the disbelief they have shown towards Allah by taking partners to His authority; note that the Messenger of Allah had to provide the message of Allah and it is not his liability to see that his people do accept it and HOODH did point this out to them as AAYAT-57 ahead tells explicitly; he told them to do whatever they can even joining hands against him and not to provide any delay in time to him; he told them in clear terms that Allah certainly would save him and punish them severely as He certainly has the true authority; Al-Hamdu Lillah; AAYAAT-56 & 57 read that HOODH said to them that “surely I rely on Allah, my true Lord and your true Lord; there is no living creature but He holds it by its forelock; surely my Lord is on the right path (so you all would find His pleasure only by living righteously); but if you turn back, then indeed I have delivered to you the message with which I have been sent to you (so I have done my liability), and my Lord will bring another people in your place (and He would then examine how they live on), and you cannot do Him any harm; surely my Lord is the Preserver of all things (so He keeps the Truth safe from becoming diluted by wrongs and saves His Messenger and all other of the true believers in Him from all the calamity as it approaches)”; Al-Hamdu Lillah; so when it became evident that the disbelievers on HOODH would not come towards the fundamental teachings of Islam, Allah saved HOODH and the true believers with him by His great blessing and certainly it was the most severe punishment from which Allah saved them; Surah-HAQQAAH says that this punishment was such “which Allah imposed on them for seven nights and eight days so that (O listener) you might have seen men lying overthrown, as they were hollow trunks of palm-trees” (HAQQAAH-7); their amazing strength was certainly nothing in match to which they faced as it was the punishment that Allah had given them at their life at the world and the punishment at AKHIRAT is even more dreadful; the last couple of AAYAAT at the Ruku that are 59 and 60 read that “and this was AAD; they denied the AAYAAT of their Lord, and disobeyed His apostles (as to disobey one of them is to disobey all of them as all Messengers of Allah presented the same message that comprises of the fundamental teachings of Islam) and followed the bidding of every insolent person who opposed (the Truth); and they were overtaken by curse in this world and on the resurrection day; now surely AAD disbelieved in their Lord; now surely, away to AAD (was the blessing of Allah) that were the people of HOODH”; may Allah save all true Muslims from all of harms at the life at the world and from all torments at the true life, the life at AKHIRAT; Al-Hamdu Lillah.
HOODH-The Sixth Ruku
61. And to THAMUD (We sent) their brother Salih. He said: O my people! serve Allah, you have no god other than He; He brought you into being from the earth, and made you dwell in it, therefore ask forgiveness of Him, then turn to Him; surely my Lord is Nigh, Answering.
62. They said: O Salih- surely you were one amongst us in whom great expectations were placed before this; do you (now) forbid us from worshipping what our fathers worshipped? And as to that which you call us to, most surely we are in disquieting doubt.
63. He said: O my people- tell me if I have clear proof from my Lord and He has granted to me mercy from Himself-- who will then help me against Allah if I disobey Him? Therefore you do not add to me other than loss:
64. And, O my people- this will be the she-camel that is from Allah for you as a sign; therefore leave her to pasture on Allah's earth and do not touch her with evil, for then a near chastisement will overtake you.
65. But they slew her, so he said: Enjoy yourselves in your abode for three days; that is a promise not to be belied.
66. So when Our decree came to pass, We delivered Salih and those who believed with him by mercy from Us, and (We saved them) from the disgrace of that day; surely your Lord is the Strong, the Mighty.
67. And the rumbling overtook those who were unjust, so they became motionless bodies in their abodes,
68. As though they had never dwelt in them; now surely did THAMUD disbelieve in their Lord; now surely, away with THAMUD.
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The sixth Ruku of HOODH tells the narration of SALEH-AS whose nation was named as THAMUD; they used to live at the southeastern part of Madyan (this location was placed at the east of the Gulf of Al-AQABAH and is currently known as MADAINE-SALEH; the inhabitants of Makkah used to see the ruins of THAMUD en-route to TABUK where their stone dwellings are still preserved; due to their extreme wrongs, they met their destruction by the most deadly earthquake and after that disaster hit them, they all were dead at their homes laying prostrate as AARAAF-78 and other places at the Quran, tell explicitly); though THAMUD took SALEH as an intelligent person yet they did not accept his message that challenged their erroneous belief and that rejection ultimately led to their destruction; the first AAYAT at this Ruku tells that he gave them the same message as Noah & HOODH had given to their nations that “O my people - serve Allah, you have no god other than Him”; he guided them that Allah had brought them into being from the earth, and made them dwell in it, therefore they should ask forgiveness of Him, then turn to Him; surely Allah, the true Lord of all, is Near to all of the mankind and He is Answering to all persons who ask help from Him; Al-Hamdu Lillah; note that the people of his nation were polytheists too and gave total preference to the life at the world whereas they used to build mansions at plains and carved houses at the mounts; the nation of AAD before them were inclined more to the physical appearance while THAMUD were more inclined to artistic appearance yet they both cared for the life at the world; so THAMUD told the Messenger SALEH-AS that before these teachings that he professes, they took him as one of the most intelligent persons but now they find him teaching to leave all the idols that even their ancestors used to worship; they said that they highly doubt his teachings and that doubt is such that it has put them into extreme confusion about all that he is guiding to; SALEH told them that they ought to reflect on the issue in this manner that if he provides clear proof (some miracle) from his true Lord that he certainly is the Messenger of Allah and surely his true Lord has granted him mercy from Himself (by selecting him as His Messenger)- who will then help him against Allah if he disobeys Him (and does not provide His message to his people because of their unreasonable attitude of towing the line of their ancestors); they need to understand that he is providing them the message of Allah in purity and by raising doubts on this message, they are avoiding to hear it which hinders his virtuous task that he certainly has to fulfill; Al-Hamdu Lillah; Allah provided a she-camel that showed-up miraculously to THAMUD to prove that SALEH indeed was the Messenger of Allah to them; the she-camel is mentioned to come out from behind a huge rock at one of the mounts there that moved from its place and she was in the state of pregnancy; he told them that this is the she-camel that Allah has given for them as a sign that he is the Messenger of Allah to them; therefore they must leave her to pasture on Allah's earth and do not touch her with evil, for then a near chastisement would overtake them; Surah QAMAR-28 implies that Allah told him to tell his people that the water is to be divided between them and each one has the right to drink from the wells by suitable turns; the issue that they settled then seems that it would be alternate days so one day the she-camel would drink as much as she needs (when she provided plenty of milk to them) and the other day would be for them only upon the wells; but it happened that some of their youth planned to slay her (and it is mentioned that it happened due to the invitation of some beautiful damsel there who offered herself as the wife to the man who slays the she-camel); one of them slew her and the Quran mentions him as the most wicked of them all that was deputed for that impiety (see Surah SHAMS-12); as the disbelievers in the people of SALEH stood by that most wicked character so SALEH-AS told all such persons that within three days, they would face the calamity (the terrible earthquake with the most dreadful scream of rumbling) that would hit them in their abode by the command of Allah and this is certain to happen; the last three AAYAAT of the RUKU tell that when that calamity hit them, Allah saved SALEH and those who believed with him from that by His mercy to them and so He saved them from the disgrace at that deadly time; Al-Hamdu Lillah; as the result of that deadly disaster, the disbelievers in his people fell motionless at their living places at that deadly time as though they had never dwelt in them; so as THAMUD had disbelieved in their Lord, surely away to THAMUD (was the blessing of Allah); most certainly, Allah only has all the true authority and most certainly, it is only His justice that prevails on; Al-Hamdu Lillah.
HOODH-The Seventh Ruku
69. And certainly Our apostles came to Ibrahim with good news. They said: Peace (and in reply) Peace, said he, and he made no delay in bringing a roasted calf.
70. But when he saw that their hands were not extended towards it, he deemed them strange and conceived fear of them. They said: Fear not, surely we are sent to Lot's people.
71. And his wife was standing (by), so she laughed, then We gave her the good news of Isaac and after Isaac of (the son's son) YAQUB (Jacob).
72. She said- O wonder- shall I bear a son when I am an extremely old woman and this my husband (who is) an extremely old man? Most surely this is a wonderful thing.
73. They said: Do you wonder at Allah's bidding? The mercy of Allah and His blessings are on you, O people of the house, surely He is Praised, Glorious.
74. So when fear had gone away from Ibrahim and good news came to him, he began to plead with Us for Lot's people.
75. Most surely Ibrahim was forbearing, tender-hearted, oft-returning (to Allah):
76. O Ibrahim- leave off this, surely the decree of your Lord has come to pass, and surely there must come to them a chastisement that cannot be averted.
77. And when Our apostles came to Lot, he was grieved for them, and he lacked strength to protect them, and said: This is a hard day.
78. And his people came to him, (as if) rushed on towards him, and already they did evil deeds. He said: O my people- these are my daughters-- they are purer for you, so guard against (the punishment of) Allah and do not disgrace me with regard to my guests; is there not among you one right-minded man?
79. They said: Certainly you know that we have no claim on your daughters, and most surely you know what we desire.
80. He said: Ah- that I had power to suppress you, rather I shall have recourse to a strong support.
81. They said- O Lot- we are the apostles of your Lord; they shall by no means reach you; so remove your followers in a part of the night-- and let none of you turn back-- except your wife, for surely whatsoever befalls them shall befall her; surely their appointed time is the morning; is not the morning nigh?
82. So when Our decree came to pass, We turned them upside down and rained down upon them stones, of what had been decreed, one after another.
83. Marked (for punishment) with your Lord and it is not far off from the unjust.
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The seventh Ruku relates the narration of Lot-AS but before it, the Ruku takes-up the event that happened when angels whom Allah had sent to the people of Lot to punish them, visited Abraham-AS on the way; this event is related from AAYAT-69 to 76 and the Quran reports this event at the fourth Ruku of Surah HIJR too and even at the second Ruku of Surah ZAARIYAAT from AAYAT-24 to AAYAT-37; note that each of the Surah that has some sizeable volume, is like booklet in the Quran and those issues that are highly important, have come at the Quran at different places that do explain each other; Al-Hamdu Lillah; this narration tells us that the angels had the task to tell Abraham about the birth of his son Isaac-AS and about the birth of his grandson Jacob-AS from Isaac; as there was the custom at the ancient world that if travelers that seemed virtuous persons visited some place, the good people there provided foods to them from their side; so Abraham presented them with a roasted calf and asked them to eat from it; as angels, they had no inclination to do so and this led Abraham to guess beautifully that they were angels whom Allah has sent for some punishment to some people; note that when Allah sends angels specifically to the earth, that is to inflict punishment to some nation by His will and Abraham certainly was aware of this; the angels put him at peace by telling him that Allah gives him the good news of the birth of his son and grandson as Allah has not sent the angels to punish the dwellers at this site but He actually has sent them to punish the filthy people of Sodom and Gomorrah that are involved in the most heinous immoral crimes; the supplementary note ahead tells explicitly about this event and the punishment that the angels inflicted upon the people of Lot-AS; Al-Hamdu Lillah; after relating the event about the visit of angels to Abraham-AS, the Ruku narrates about their visit to Lot-AS from AAYAT-77 to 83 (the last AAYAT of the Ruku) that read “and when Our messengers came unto Lot, he was distressed and knew not how to protect them (from the filthy intention of that filthy nation); He said- this is a distressful day; and his people came unto him, running towards him (as they heard about the arrival of the guests that were most fair in complex at the place of Lot)- and before then they used to commit abominations- he said (desperately) that O my people- here are my daughters (which indicated the women of that nation as the Messenger to some people is the spiritual father to them)- they are purer for you (to do what you intend when you take them as your wives); beware of Allah (and do not put yourselves into such filthy heinous sin), and degrade me not in my guests; is there not among you any upright man? (and this address to them when they gathered at his place proves that there was no person there at that time to stand by him); they said that thou know that we have no claim to thy daughters (for what we intend to do), and thou know what we want; He said- would that I had strength to resist you or had some strong support (among you); so the angels (stood by him as Allah has commanded them and) said that O Lot- we are messengers of thy Lord; they shall not reach thee; so travel with thy people (that have believed and they comprised of the persons in his household only) in a part of the night, and let not anyone of you turn round - save thy wife- that which smites them will smite her too (as she did approve of their filth, whom Lot-AS had taken as his wife from that nation settling there by the will of Allah as His appointed Messenger to that nation); their tryst is the morning (as such punishments fall at such times when the wrong-doers are most unaware of it); is not the morning nigh? so when Our commandment (to destroy them) came to pass, We overthrew (that township) and rained upon it stones of clay, one after another (and that certainly is the punishment of those men who commit such act actively or passively by consent); marked (and baked) by fire in the providence of thy Lord (for the destruction of all the wicked filthy persons there), and they are never far from these wrong-doers (that have disbelieved in Muhammad PBUH who is the last Messenger of Allah)”; Al-Hamdu Lillah.
Supplementary note on AAYAAT-69 of HOODH
Note that Surah HOODH, HIJR and ZAARIAAT present their accounts of this event (that are complementary to each other) when the angels visited Abraham-AS on their way to punish the people of Lot-AS; they had come first to Abraham-AS on the way and he thought that they were travelers passing-by but they were angels who had the task to tell Ibrahim about the birth of his son Isaac-AS and about the birth of his grandson Jacob-AS from Isaac; there was the custom at the ancient world that if travelers that seemed virtuous persons visited some place, the good people there provided foods to them from their side; so Abraham went inside to his wife where he prepared a roasted calf for them and presented it to them; he asked them to eat from it but as angels, they had no inclination to do so and this led Abraham to guess beautifully that they were angels whom Allah has sent for some punishment to some people; note that when Allah sends angels specifically to the earth, that is to inflict punishment to some nation by His will and Abraham certainly was aware of this; he feared if that punishment had to do with some people at his place but the angels put him at peace by telling him that Allah gives him the good news of the birth of his son (and grandson) as Allah has not sent the angels to punish the dwellers at this site; note that Abraham-AS was 86 years old at the birth of Ishmael-AS and 100 years old at the birth of Isaac-AS while Sarah-AS too was most extremely old when she gave birth to Isaac; so when he received this good news, he asked the angels if that is how Allah has told them to express the good news to him that they are giving him; note that he had no doubts on the good news that Allah has given them for him but he questioned their expression for that; they affirmed their expression that they certainly have given him the good tidings as Allah had provided to them for him (the term they used is BIL-HAQQ as mentioned in HIJR that implies that they had given it with exactness of the expression); so then Sarah-AS, the wife of Abraham, who was standing nearby behind some veil, laughed in amazement to this so the angels repeated the good news about the birth of Isaac and Jacob again for her; Surah ZAARIAAT does point this out to explain her attitude so this is the manner of the Quran that it details events by their mention at different places by emphasis on their different aspects so that suggests that it was after hearing of the good-tidings to Abraham that Sarah came at front of them (when she knew that they were angels) and commented on that after their affirmation to that; the angels told her that she belongs to such sacred household where she would not become amazed at the will of Allah as Allah has blessed them and has increased that blessing upon them; here at Surah HOODH, we find that they used the term “BARAKAAT” (which signifies that Allah has increased the blessing for the household of Abraham) as it denotes the coming forth of all the goodness that is already inside of something so when the good rain falls upon the good land, it brings its crops well upon the surface and so the good rain denotes that it has “BARAKAAT” for that good land; note that this only is to clarify the term “BARAKAAT” as when it is used for Allah, it certainly denotes the most positive impression without any comparison for it to anything as there certainly is no comparison for it; Al-Hamdu Lillah; Allah surely is Most Praised (without any need of praise from any of His creation), Most Glorious (without any need from any of His creation to mention His glory); note that the Holy Book Quran does not name Hagar-AS or Sarah-AS anywhere as the name of only one woman appears in the Quran and that is Mariam-AS (i.e. Mary, the mother of Jesus Christ); both Ishmael-AS and Isaac-AS are mentioned with respect as these both were the sons of Abraham and both were the Prophets of Allah; Isaac-AS and Jacob-AS both are called in the Quran as among the SALEHIN (the most good persons; see ANBIYA-72) while Ishmael-AS is mentioned as one of the highly patient ones (ANBIYA-85); note also that there were three angels that came to Abraham and one of them was JIBRAEL-AS (i.e. Gabriel); Surah ZAARIYAAT mentions that Abraham asked them about their actual intention by their arrival (as mentioned at HIJR-57 too) though the angels had already given the glad tidings of Isaac to them so their actual assignment was to destroy the people of Lot-AS; they even told him the manner of the punishment to them as “they said - surely we are sent to guilty people that we may send down upon them stones of clay that are sent forth with markings from your Lord for the wanton people” (AAYAT-32, 33 & 34 of ZAARIAAT); Allah tells that He saved the believers therein though there only was one house of the Muslims (that was of Lot-AS and even from there, his wife stayed among the punished people as she was happy with their heinous crimes) and so He made them lesson ahead that He would punish all such persons who commit any of major sins together (especially of this most shameful nature) even at the world most severely so this would make most of the most wrong persons to have fear to commit this heinous shameful act; Al-Hamdu Lillah; note that when the angels had told Abraham that Allah had sent them to punish the people of Lot-AS who are involved in the most heinous crimes except for the household of Lot (and even in them, his wife would remain into the wrong-doers behind as she was happy with their wrong-doings), Abraham did try that the chastisement to the people of Lot might be removed as he was most kind-hearted (though Allah did not accept that plea) and before this he had also pleaded Allah to give safety to his father in AKHIRAT though his father was one of the disbelievers; Allah tells in the Quran that to pray for the disbelievers is not allowed and as such even that prayer was not answered (and he had stopped asking Allah for mercy for his father when it was clear to him that his father would remain upon disbelief); note here that Islam does not take any blood-relation or any highly close relation to some Messenger enough for the achievement of true success that is at AKHIRAT but it asks everyone for the true belief and good deeds according to that true belief to achieve that; that is why Muhammad PBUH, the last Messenger of Allah, told his close relatives in the very beginning when Allah chose him as His Messenger, that he would not be able to save any of them from the hell-fire unless they believe in the Truth and do their works accordingly; the true love for the most righteous person asks for the commitment in deeds to his righteous teachings as that leads to salvation at AKHIRAT and not just the speech that denotes extreme love for him; certainly, Allah only has the true authority; Al-Hamdu Lillah.
HOODH-The Eighth Ruku
84. And to Madyan (We sent) their brother SHOAIB. He said: O my people- serve Allah because you have no god other than He, and do not give short measure and weight: surely I see you in prosperity and surely I fear for you the punishment of an all-encompassing day.
85. And, O my people- give full measure and weight fairly, and defraud not men their things, and do not act corruptly in the land, making mischief:
86. What remains with Allah is better for you if you are believers, and I am not a keeper over you.
87. They said: O SHOAIB- does your prayer enjoin you that we should forsake what our fathers worshipped or that we should not do what we please with regard to our property? Forsooth you are the forbearing, the right-directing one.
88. He said: O my people! have you considered if I have a clear proof from my Lord and He has given me a goodly sustenance from Himself, and I do not desire that in opposition to you I should betake myself to that which I forbid you: I desire nothing but reform so far as I am able, and with none but Allah is the direction of my affair to the right issue; on Him do I rely and to Him do I turn:
89. And, O my people! let not opposition to me make you guilty so that there may befall you the like of what befell the people of Noah, or the people of HOODH, or the people of SALEH, nor are the people of Lot far off from you;
90. And ask forgiveness of your Lord, then turn to Him; surely my Lord is Merciful, Loving-kind.
91. They said: O SHOAIB- we do not understand much of what you say and most surely we see you to be weak among us, and were it not for your family we would surely stone you, and you are not mighty against us.
92. He said: O my people- is my family more esteemed by you than Allah? And you neglect Him as a thing cast behind your back; surely my Lord encompasses what you do:
93. And, O my people! act according to your ability, I too am acting; you will come to know soon who it is on whom will light the punishment that will disgrace him and who it is that is a liar, and watch, surely I too am watching with you.
94. And when Our decree came to pass We delivered SHOAIB, and those who believed with him by mercy from Us, and the rumbling overtook those who were unjust so they became motionless bodies in their abodes,
95. As though they had never dwelt in them; now surely perdition overtook Madyan as had perished THAMUD.
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This eighth Ruku of the Surah relates the narration of SHOAIB-AS whom Allah had appointed as His Messenger to the people of Madyan; they were not only polytheist but they also cheated each other at the market; so the first AAYAT of the Ruku tells that SHOAIB directly hit them to better these wrongs that related to their belief and their doings at the market; he told them that they mostly are well-off having ease in the fulfillment of their worldly needs and if they show such wrongs in their doings at the market by fraud in the measure and in the weight of things that ask respectively for measure and weight, the day certainly would fall upon them that would inflict most severe punishment to them all; he emphasized that they must care to give the rights related to the market of all persons in them without fail and not lessen their provisions that their amounts asked for as that would cause at their social living, the most extreme FASAD (chaos of extreme nature which denotes such situation in which even the good Muslims do find the practice of Islam to become highly difficult for them due to the high impression of wrongs at the society); so they need to care not to become the cause for the most extreme FASAD at their land; they need to understand that whatever profits that Allah provides for them by just transactions at the market is better for them rather than taking the amounts among their-selves by any unjust means, if they really do intend to become the true believers in Allah; these three AAYAAT (that are AAYAAT-84, 85 and 86 at Surah HOODH), guide to the most interesting notable points besides the most important point to believe in TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord); note that that one of these notable points is that the true belief in Allah needs care for all good deeds as they strengthen it; the second of them is that when the persons that are at different fields of life, give-in to omission of good deeds that relate to the whole of people at some place, it affects the social living at that place and makes living upon Islam extremely difficult there; the third of them is that even the profits at the market relates to the betterment of the social living at some place and that must remain totally valid without inflicting any invalid loss to any person as that would cause most adverse impression to all the ordinary good business of life there; the fourth is that even to care for the good law that cares about all persons around, actually comes by the inner commitment of all persons there so even ADL (Justice) needs the touch of EHSAAN (care to the natural inner inclination for all goodness); AAYAT-87 notes their answer to SHOAIB which expresses that they thought that the practice of their fore-fathers is enough as religious customs to them without affecting their existing social life and the moral teachings have no concern to their economic dealings among each other; it reads that “they said- O SHOAIB- does your prayer enjoin you that we should forsake what our fathers worshipped or that we should not do what we please with regard to our property?; forsooth you are the forbearing, the right-directing one”; so even though they did take SHOAIB as highly intelligent yet his moral teachings highly amazed them which were related to the fundamental teachings of Islam; SHOAIB-AS directs them to the righteousness beautifully in the next three AAYAAT ahead from 88 to 90, where he guides them to change their attitude to the concept that he had presented them without asking for any change in his attitude; the AAYAAT read that “he said- O my people! have you considered if I have a clear proof from my Lord (and I do have it as I am the Messenger of Allah towards you all) and He has given me (for my necessity) a goodly sustenance from Himself (due to which I do not incline to any such profits that challenge the good teachings that I preach), and I do not desire that in opposition to you I should betake myself to that which I forbid you (that are such unnecessary profits)- I desire nothing but reform (according to the Islamic fundamental teachings) so far as I am able, and with none but Allah is the direction of my affair to the right issue; on Him do I rely and to Him do I turn (for the guidance on issues and for the good returns to my good direction to you); and, O my people! let not opposition to me make you guilty (by leaning to the psyche of “I-my-me” without any observation of facts) so that there may befall you the like of what (chastisement) befell the people of Noah, or the people of HOODH, or the people of SALEH; nor are the people of Lot far off from you; and ask forgiveness of your Lord (on your adherence to wrongs in the past), then turn to Him (sincerely in the future); surely my Lord is Most Merciful (to forgive your past wrongs), Most Loving (to guide and keep you all to the right path ahead)”; Al-Hamdu Lillah; AAYAT-91 reports that they responded that do not understand many of things that SHOAIB tells them and this response actually was that they could not grasp the concept of TAUHID which asked them to worship Allah only as their true Lord and obey Him sincerely with all trust in Him and leave everything that challenges His commands; note that the belief in TAUHID is most important as it is the basic Truth that the whole universe around manifests because it keeps all the creation well intact; and that the inside of the Man manifests because it leads the Man to appreciate his worth so he would never be depressed due to the knowledge that he has, that the true Lord is Allah Who has all authority to change everything to better and he would have patience due to the knowledge that this life actually is an examination for which He would see the belief and the doings of every person ever born at any place and at any time so the end-result of the belief in TAUHID that is the basic Truth, would be such that the Man would live with all attention towards Allah, the true Lord, and his life would surely become totally free of tension by the will of Allah; Al-Hamdu Lillah; he would have no fear of the future events for he knows that would come at his favor by the will of Allah as he remains firm to the basic Truth and he would have no grief over the past events for he understands that his sincere attention to Allah, would wash away all his wrongs totally; Al-Hamdu Lillah; the chiefs that were among the disbelievers in the people of SHOAIB, even told him emphatically that only because of the say of his family among them who adhere to their belief, they have stopped themselves from stoning him to death because to them, he is nobody among them; the reply that SHOAIB-AS gave to them did not have any concern about what they thought about him as a person among them (because he did not care to “I, my, me” in any manner) but his reply was wonderful to tell them that their attitude is disrespectful to Allah, the true Lord; they must care about Him only in their belief and in all their doings as to respect any other that disrespects Him is idiocy because only He, Who is his true Lord, has complete control over the adverse effect of all their wrong-doings; Al-Hamdu Lillah; he told them that if they do not comply to the Truth then the final thing to their dispute is that they keep to their wrongs in deeds and he would do what Allah asks of him; they would know very soon even in the life at the world who had to face the most severe punishment that degrades totally and clarifies totally who was among the liars; so they shall watch to see their punishment and with them, I shall watch too to see them well-punished; Al-Hamdu Lillah; so when the deadly calamity hit them, Allah saved SHOAB and those who had accepted the true belief from that by His blessing and the awful rumbling overtook those who were unjust so they became motionless bodies in their abodes; it seemed as the time went on that they had never dwelt in them and so the perdition took them as it had taken THAMUD before this time near to this site; note that THAMUD had lived very near to this site and Allah had finished them off too by the most frightening earthquake that came with the deadly shriek of rumbling as He put on the people of SHOAIB; so the last AAYAT of the Ruku notes that “surely perished Madyan as had perished THAMUD”; so Allah destroyed all those people who had challenged Him though they had much adverse pride over their worldly achievements without any care to remain grateful to Him; they thought themselves invincible but their power was nothing when Allah sent His punishment towards them; most certainly, Allah only has all the true authority and most certainly, it is only His justice that prevails on; Al-Hamdu Lillah.
HOODH-The Ninth Ruku
96. And certainly We sent Musa with Our AAYAAT and a clear authority,
97. To Pharaoh and his chiefs, but they followed the bidding of Pharaoh, and Pharaoh's bidding was not right-directing.
98. He shall lead his people on the resurrection day, and bring them down to the fire; and evil the place to which they are brought.
99. And they are overtaken by curse in this (world), and on the resurrection day, evil the gift which shall be given.
100. This is an account of (the fate of) the towns which We relate to you; of them are some that stand and (others) mown down.
101. And We did not do them injustice, but they were unjust to themselves, so their gods whom they called upon besides Allah did not avail them aught when the decree of your Lord came to pass; and they added but to their ruin.
102. And such is the punishment of your Lord when He punishes the towns while they are unjust; surely His punishment is painful, severe.
103. Most surely there is a sign in this for him who fears the chastisement of the hereafter; this is a day on which the people shall be gathered together and this is a day that shall be witnessed.
104. And We do not delay it but to an appointed term.
105. On the day when it shall come, no soul shall speak except with His permission, then (some) of them shall be unhappy and (others) happy.
106. So as to those who are unhappy, they shall be in the fire; for them shall be sighing and groaning in it:
107. Abiding therein so long as the heavens and the earth endure, except as your Lord please; surely your Lord is the mighty doer of what He intends.
108. And as to those who are made happy, they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord please; a gift which shall never be cut off.
109. Therefore be not in doubt as to what these worship; they do not worship but as their fathers worshipped before; and most surely We will pay them back in full their portion undiminished.
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The Ruku commences by telling that Allah had sent Moses-AS to Pharaoh and the notable persons at his court, with two of the miracles that He has provided to him (that were nine miracles in total as we have studied at the note on the sixteenth Ruku of Surah AARAAF) and the clear authority (that one of the persons among the notable persons at the court of Pharaoh who had become the true believer i.e. MOMEN had stood against Pharaoh in favor of Moses and this is reported clearly at Surah MOMEN); Al-Hamdu Lillah; when Moses challenged them on their wrongs, they followed the direction of Pharaoh which certainly was not worthy to follow as it disgraced them at their life at the world and he would lead them to the hell-fire that they all would see at the Day of Judgment; that place is the worst place to enter where they all certainly would then enter; so they lived at the world with the curse put upon them and at the Day of Judgment too they would be extremely cursed; so evil is the gift (that means the extreme punishment) that they receive; AAYAT-100 tells that these are the narrations of such towns that Allah has narrated to the Prophet PBUH, some of which are still standing (like areas at Egypt and at Iraq and at Madyan) while other have perished (like the places of AAD and the places where Lot gave the message of Allah, the true Lord); Allah did not show any injustice to them (as He never is unjust to anyone but always cares for everyone by His righteousness) but He puts His wrath only when someone rejects His message most disrespectfully to keep the world remain to its righteousness so the disbelievers to Him were unjust to their own selves by taking partners to His authority; those whom they called unjustly for their needs leaving Allah, the true Lord, were totally unable to protect them when the punishment of Allah fell upon them; in fact, they caused the ruin only to all that inclined to their worship as due to them, the disbelievers to Allah received their deadly punishment; Al-Hamdu Lillah; in this most punishing manner, Allah does punish the unjust towns so most certainly, His punishment is utmost severe; in every narration of this manner, there is lesson for that person who does fear the punishment of AKHIRAT; that day is to gather all persons ever born (at the ground of HASHR) and then all would see the righteous judgment to their own-selves; Al-Hamdu Lillah; Allah has appointed it to specific time as He knows the specific time for everything; as the day comes then no one would speak on that day except by His permission and there would be the wretched and the blessed among them; those who had done wrongs at the world, would end-up at the hell-fire where some of them would be sighing noisily and some of them would be sobbing with little noise; they would live on there up-to the times the heavens and the earth endure (i.e. forever) except for whatever else Allah wills for them as Allah, the true Lord, does whatever He wills; as we do not know the will of Allah so the best thing about the issue here that Allah tells us at AAYAT-107, is to say that “Allah knows better”; note that Allah has commanded us all to seek His pleasure and He has guided us to the way to do that; so that we would do by keeping to the true belief that is to believe in the fundamental teachings of Islam and to work our deeds according to it; that way we certainly do know by the KITAB (the Quran) and the SUNNAH (the good teachings of the last Prophet Muhammad PBUH that lead to practice Islam beautifully); the fundamental teachings of Islam for the true belief are TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord), AKHIRAT (Allah would judge all peoples of the world at the Day of Judgment) and RISALAT (Allah sent His Messengers to the world to provide the Guidance to the right path and Muhammad PBUH is the last of His Messengers); so with that true belief, all righteous persons must have all such good deeds too that consolidate that true belief totally; Al-Hamdu Lillah; these good deeds include the recitation of the statement time and again that there is no one to be worshipped except Allah, the true Lord, and Muhammad PBUH is His (last) Messenger; reading of the SALAH daily; paying the ZAKAH yearly (and other of SADAQAH); keeping the SIYAM (fasts) in the holy month of RAMADHAN; performing the HAJJ once in the lifetime; in addition to these five (that are named as the five pillars of Islam), the righteous persons would take care for their contracts that especially include those contracts that are related to the matrimonial dealings and those contracts that are related much to economics; and they would do all other of good deeds too that also the KITAB and the SUNNAH ask them to do for the high good returns at AKHIRAT, the true life ahead; Al-Hamdu Lillah; so those who are the most righteous persons (that are the good Muslims) would enter the JANNAH and they would live-on there up-to the times the heavens and the earth endure (i.e. forever); Allah, the true Lord, tells here that this beautiful gift to them would never be cut-off ever; Al-Hamdu Lillah; the last AAYAT of the Ruku addresses directly the Prophet PBUH (and actually it tells all Muslims) that he does not need to have any doubts that their punishment would not get them at the world as they seem to live-on with pleasure; they would certainly get all of what they deserve from their punishment even at the life at the world besides their total severe punishment at AKHIRAT; what they are doing is that they are following their forefathers only without any thought to get to the righteousness as their forefathers too did follow the wrongs without any thought; they too got their share of chastisement at the world and their descendants too who disbelieve would ultimately get to the same fate; most certainly, Allah only has all the true authority and most certainly, it is only His justice that prevails on; Al-Hamdu Lillah.
HOODH-The Last Ruku
110. And certainly We gave the book to Musa, but it was gone against; and had not a word gone forth from your Lord, the matter would surely have been decided between them; and surely they are in a disquieting doubt about it.
111. And your Lord will most surely pay back to all their deeds in full; surely He is aware of what they do.
112. Continue then in the right way as you are commanded, as also he who has turned (to Allah) with you, and be not inordinate (O men!), surely He sees what you do.
113. And do not incline to those who are unjust, lest the fire touch you, and you have no guardians besides Allah, then you shall not be helped.
114. And keep up prayer in the two parts of the day and in some watches of the night; surely good deeds take away evil deeds; this is reminder to the mindful.
115. And be patient, for surely Allah does not waste the reward of the good-doers.
116. But why were there not among the generations before you those possessing understanding, who should have forbidden the making of mischief in the earth, except a few of those whom We delivered from among them? And those who were unjust went after what they are made to enjoy of plenty, and they were guilty.
117. And it did not beseem your Lord to have destroyed the towns tyrannously, while their people acted well.
118. And if your Lord had pleased He would certainly have made people a single nation, and they shall continue to differ.
119. Except those on whom your Lord has mercy; and for this did He create them; and the word of your Lord is fulfilled: Certainly I will fill hell with the jinn and the men, all together.
120. And all We relate to you of the accounts of the apostles is to strengthen your heart therewith; and in this has come to you the truth and an admonition, and a reminder to the believers.
121. And say to those who do not believe: Act according to your state; surely we too are acting.
122. And wait; surely we are waiting also.
123. And for Allah is the unseen in the heavens and in the earth, and to Him is returned the whole of the affair; therefore serve Him and rely on Him, and your Lord is certainly not heedless of what you do.
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This last Ruku concludes that the Prophet PBUH does not need to worry about such persons who disbelieve in the message of the Quran; all the disbelievers to the Truth perished and the guidance to the righteousness remained at the world only; such would ultimately be the result at this period of time too at Arabia; Al-Hamdu Lillah; the Ruku commences by the information that Allah had given the Book (Torah) to Moses but the Bani-Israel disputed its teachings and took only those commands to practice that they thought easy for them while for those that they thought as heavy to them in practice, they made some unworthy excuses so as to leave their practice; we have studied their adverse attitude to Torah at the note at the tenth Ruku of Surah YOUNUS, the previous Surah; AAYAT-110 tells that if Allah had not appointed the time by His will to punish them on their adversities (even at their life at the world), He would certainly have punished them by grievous death (by some of such calamity that had fallen upon the disbelieving nations before them) though there are such persons among them who do have their doubts if any calamity would hit them; if someone of them does not get the taste of the calamity at his/her life at the world, even then Allah would give every person the returns to his/her deeds (at the Day of Judgment) and most certainly, He is totally aware of whatever deeds they are doing; Al-Hamdu Lillah; AAYAT-112 asks the Prophet PBUH to keep-on providing the fundamental teachings of Islam by the Holy Book Quran and all those who have come to Islam must also assist him in this virtuous work; they must care that they do not leave any of the basic deeds that the Quran asks of them as those have done who had received Torah before them; they all must remain alert that Allah watches to whatever deeds they commit; Al-Hamdu Lillah; they all must remain alert that they do not tend softly towards the most unjust persons which means that they would go on providing the fundamental teachings to all persons around even if they are unjust towards that and do not accept that into their belief or into their deeds; as the good Muslims fulfill their liability, it would save the good Muslims from the hell-fire at the Day of Judgment where they would not find anyone caring for them except Allah; they must remain alert that on that Day, they would not be helped so for AKHIRAT, they need to care about their own-selves rather than the unjust persons after providing them the message of Islam; the next couple of AAYAAT that are 114 & 115, ask the Prophet PBUH to practice SALAH as that would manifest the righteousness outside and to practice SABR as that would strengthen the righteousness inside; SALAH means to read the prayers to Allah that leads to the total attention to Allah so that the good practicing Muslims get His pleasure and achieve the true success at AKHIRAT and SABR means to stop from all wrongs by efforts having all trust in Allah and denotes the attitude of patience on troubles that develops to discard the interest towards the worldly possessions except for what is necessary to take for subsistence so as not to fall into sins; these both SALAH & SABR respectively strengthen the attention towards Allah to get His pleasure and keep away from all of base desires; they are most easy to take for those only who understand well that they have to answer for their belief and their deeds at AKHIRAT (the eternal life ahead of this life at the world); Al-Hamdu Lillah; AAYAT-114 guides to three of the daily SALAH that are five in total; it reads “and establish SALAH in the two parts of the day (so before the sunrise, it is the time for FAJR and just after the sunset, it is the time for MAGHRIB) and in some watches of the night (which denotes the time for ISHA); surely good deeds (of reading SALAH with good commitment) take away evil deeds; this is reminder to the mindful”; Al-Hamdu Lillah; these three times are most important for SALAH as the sun is absent from the sky above, at all three occasions which was given unworthy status at the ancient times; note that the good deeds refer to the reading of SALAH with good commitment and one of the Ahadith (the narrations that report the good sayings and the virtuous practice of the Prophet PBUH) directs well to this interpretation; one of the authentic books of Ahadith “JAME’-Tirmidhi” reports that under the effect of passion, a man kissed such woman who was not his wife; then he met the Prophet PBUH and asked what the expiation was; (he had offered the SALAH with the Prophet PBUH) so then this verse was revealed ---“and establish SALAH in the two parts of the day and in some watches of the night; surely good deeds take away evil deeds; this is reminder to the mindful”; he asked, ―O Messenger of Allah, is that only for me?; so he said, ―it is for you and for every person of my UMMAH (i.e. the Muslims) who abides by it; Al-Hamdu Lillah; note that we get the command for all five of SALAH by Surah TA-HA-130 so that includes ZUHR and ASR too and these both times denote the decrease in light of the sun as it descends towards the western horizon; there are no obligatory SALAH at mornings though the Muslim person who intends to read it at mornings is allowed to do so i.e. ISHRAQ (15 to 20 minutes after sunrise to an hour or so ahead) and CHAASHT (after ISHRAQ to some period before the sun comes overhead; it is also called SALAH of DHUHAA); Al-Hamdu Lillah; the next couple of AAYAAT denote the ultimate reason that caused the complete destruction of the nations that had gone before them; they read that “but why were there not among the generations before you those possessing understanding, who should have forbidden the making of mischief in the earth, except a few of those whom We delivered from among them? And those who were unjust went after what they are made to enjoy of plenty, and they were guilty; and it did not beseem your Lord to have destroyed the towns tyrannously, while their people acted well”; so due to the reason that there were not such influential people that could influence the people at their nation to become righteous and leave all wrongs in their belief and their deeds, they faced the calamities that fell upon them; Allah saved only those who were righteous (and they also were striving hard to guide all persons around to become righteous) and He destroyed all other persons there so Allah tells most clearly that Allah was not unjust to them (as He is never unjust to anyone); Al-Hamdu Lillah; due to its focus on the events of the Messengers, the last six AAYAAT of Surah HOODH tell explicitly the reason to relate these events; they read- “and if your Lord had pleased He would certainly have made all peoples a single nation (but He has made the world the place of examination for the JINN and the mankind), and they shall continue to differ (among each other); except those on whom your Lord has mercy (by His will) and for this did He create them; and the word of your Lord is fulfilled- certainly I will fill hell with the jinn and the men, all together; and all We relate to you of the accounts of the apostles is to strengthen your heart therewith (that ultimately the righteous persons achieve the true success at AKHIRAT and even at the world, the Truth stays on); and in this (i.e. the Quran) has come to you the Truth and an admonition, and a reminder to the believers; and say to those who do not believe that do your deeds according to your state; surely we too are doing our deeds; and wait; surely we are waiting also; and for Allah is the unseen in the heavens and in the earth, and to Him is returned the whole of the affair (so even if the disbelievers escape the punishment here by the will of Allah, they are sure to get it totally at the Day of Judgment); therefore serve Him (as He only is the true Lord of all) and rely on Him (as no one is able to provide any of good things except Him), and your Lord is certainly not heedless of what you do”; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of HOODH ends; Al-Hamdu Lillah
www.saleemdada.weebly.com
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Surah YOUSUF
(Consists of 12 Ruku; MK-6)
YOUSUF-The First Ruku
1. Alif-Lam-Ra; these are the AAYAAT (verses) of the manifest Book.
2. Surely We have revealed it-- an Arabic Quran-- that you may understand.
3. We narrate to you the best of narratives, by Our revealing to you this Quran, though before this you were certainly one of those who did not know.
4. When Yousuf (i.e. Joseph) said to his father: O my father- surely I saw eleven stars and the sun and the moon-- I saw them making obeisance to me.
5. He said: O my son -do not relate your vision to your brothers, lest they devise a plan against you; surely the Satan is an open enemy to the mankind.
6. And thus will your Lord choose you and teach you the interpretation of sayings and make His favor complete to you and to the children of YAQUB (Jacob; Israel), as He made it complete before to your fathers, Ibrahim and Isaac; surely your Lord is Most Knowing, Wise.
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Surah YOUSUF descended to Muhammad PBUH at the sixth year of his becoming the Messenger of Allah; note that though I, MSD, have written the descending year for Surah AN’AAM as the ninth year (at the first part of this Tafsiri-Guide) yet it might have descended at the seventh year of his becoming the Messenger of Allah as that provides the sequence of Surah by descent with more ease and Allah knows better; Al-Hamdu Lillah; note that each of Surah of the Quran that has some volume is as some booklet in the Quran and each one is most complete to provide the message of Allah by its own; note also that the Holy Book Quran descended gradually on Muhammad PBUH in the span of many years as it has pointed out itself at different places; for instance, Allah states at Surah Bani-Israel “and this is the Quran which We have divided (into parts) so that you (O Muhammad PBUH) might recite it to the people at intervals and We certainly have revealed it by stages” (Bani-Israel-106); yet the Quran has also mentioned that Allah has sent it down at LAYLATUL-QADR (the night that relates to predestination which comes in the Hijrah month of RAMADHAN) as we find at the Ninety-Seventh Surah that is Surah QADR besides other places; so the matter seems that Allah began to record the revelation of the Quran on that significant night (LAYLATUL-QADR) at LAUHE-MAHFUZ i.e. the Secured Written Tablet, the book of Allah which is related to predestination; He sent it in stages to Muhammad PBUH (the last of His Messengers) by the most respectable angel JIBRAEL-AS as the true guidance to mankind (and to Jinn) as He willed so it is the relevant guidance according to events and the relevant guidance in general to what the people needed to live their lives upon the Islamic teachings; Al-Hamdu Lillah; all good works need good times for them to manifest their utmost BARAKAH and so Allah chose the best of times that was that significant night of RAMADHAN when He began to provide the Holy Book Quran to LAUHE-MAHFUZ; note that when some good thing brings the most good results by it then it is mentioned as having “BARAKAH” for that so when the good rain falls upon the good land, it brings its crops well upon the surface therefore it has “BARAKAH” for that good land; Al-Hamdu Lillah; Allah provided the Quran to Muhammad PBUH for nearly 23 lunar years and LAUHE-MAHFUZ saved that text of the Quran that descended to him and so with the completion of its text, it was saved there in total by text; note that there is another opinion in this matter that Allah recorded it in total at LAUHE-MAHFUZ at the night of QADR from whence He sent it in stages to Muhammad PBUH for nearly 23 lunar years as He willed but this opinion needs to accommodate the first outlook where AAYAAT descended by relation to the specific reasons that asked for them; however, as Allah knows even the future totally, this opinion might be feasible without any such accommodation; still, the first about this matter seems much more feasible yet the clearest of things to mention here is that Allah knows better; Al-Hamdu Lillah; about Surah YOUSUF, note that the Jews at Madinah had asked Muhammad PBUH how the Bani-Israel had reached Egypt while Abraham-AS and Isaac-AS were not settled there but it was Egypt certainly, from where the Bani-Israel had marched on to Sinai in the command of Moses-AS; they thought that for him, this query is unanswerable and so this would disprove his claim to being the (last) Messenger of Allah; but in answer to this, whole of Surah YOUSUF descended upon him and it told the account of Yousuf-AS (i.e. Joseph) explicitly, with complete clarification how the Bani-Israel reached Egypt; the Surah relates this event totally even with more of beauty than how Genesis (the first book at Torah) had presented it; Al-Hamdu Lillah; the Surah starts with the MUQATTA’AAT (that means the 14 disjointed letters that are among the Arabic alphabets that come at the commencement of 29 SURAH in specific combinations); the awareness to their meanings is not necessary even in the advanced understanding of the Quran; Al-Hamdu Lillah; this first AAYAT points out ahead that “these are the AAYAAT of the manifest Book”; this statement tells that ALIF-LAM-RA relate to the AAYAAT of the Quran but that certainly is the best to note at this juncture as it is not feasible to be explicit upon it; however, note that few words that the Quran has used have high significance in its understanding as it has used them in different of their good meanings at different places that especially include KITAB which we have here too at this first AAYAT; the word KITAB means the book and at places in the Quran, it means the Quran itself (and that includes this place too); at places, it means Torah even and even the LAUHE-MAHFUZ i.e. the book of Allah that have all things written in it (and it also is related to predestination) and it also records the Holy Book Quran inside it; as for the predestination, note that whatever Allah surely destines to take place from it manifests at the UMMUL-KITAB (which is the book that only Allah knows) so there are changeable things too at LAUHE-MAHFUZ that go towards better in accordance to the good deeds of the good Muslim person at his life at the world; the word KITAB also means the commands of Allah and also means at places, the Surah in which the word is placed and this tells that the context for it and for other such significant words is most important in getting the meanings of these words; these words also include WAHI (the revelation that Allah provides to His Messengers whereas it also means some natural direction that He puts inside any of His creation); due to the difference in meanings by the context, the Muslim person who takes-up Tafsir (the explanation for the AAYAAT of the Quran) must have the awareness of how the ancient good students and the recent good students of Tafsir have interpreted AAYAAT that have such significant words; note that even the text of the Quran has utmost significance in getting to its message so when the Muslim person (who has studied Islam with fervor) takes-up Tafsir, he would have total attention towards Allah and he would ask for mercy from Him before he asks for any blessing from Him; Al-Hamdu Lillah; Allah tells at the second AAYAT that indicates the significance of its text that He has descended the Quran in Arabic as its immediate addressee were the persons at Arabia; note that the Quran is the final message of Allah (basically the same that had come to the world before it) to all of the mankind; so it was sent in the best of languages (i.e. Arabic) to the best among the mankind (i.e. Muhammad PBUH) through the best of angels (i.e. JIBRAEL) at the best of lands (i.e. Arabia); it changed all those that were at Arabia into the best of nations when they adhered well to its beautiful teachings; Al-Hamdu Lillah; Allah tells at the third AAYAT that He would narrate the best of narrations at the Quran at this Surah (i.e. the account of Yousuf-AS) because He descends the Quran for the true guidance to the mankind and this account has much in it to fulfill that cause; this account would provide the clear validity to his claim that he is the last Messenger of Allah because he was totally unaware of this account before the descent of this Surah; Al-Hamdu Lillah; the next three AAYAAT of the Ruku relate to the dream of Yousuf-AS (i.e. Joseph) and its interpretation that YAQUB-AS (i.e. Jacob) gave him and also his advice to him about taking care to keep that secret; these AAYAAT read, “when Yousuf said to his father - O my father- surely I saw (in my dream) eleven stars (means the planets that denoted his brothers) and the sun (his father) and the moon (his stepmother)-- I saw them making obeisance to me; he said- O my son- do not relate your vision to your brothers, lest they devise a plan against you; surely the Satan is an open enemy to the Man (i.e. the mankind); and thus will your Lord choose you and teach you the interpretation of sayings (and understanding of dreams and of attitudes of all persons) and make His favor complete to you (by making you one of His Prophets) and (allow His mercy also) to the (other) children of YAQUB (Jacob; Israel), as He made it complete before to your fathers, Ibrahim and Isaac (who also were the Prophets of Allah); surely your Lord is Most Knowing (of all things so He knows perfectly well whom to choose as His Prophet), Most Wise (as the world progresses on strictly according to His will)”; Al-Hamdu Lillah.
YOUSUF-The Second Ruku
7. Certainly in Yousuf and his brothers there are signs for the inquirers.
8. When they said- certainly Yousuf and his brother are dearer to our father than we, though we are a (stronger) company; most surely our father is in manifest error:
9. Slay Yousuf or cast him (forth) into some land, so that your father's regard may be exclusively for you, and after that you may become righteous people.
10. A speaker from among them said- do not slay Yousuf, and cast him down into the bottom of the pit if you must do (it), (so that) some of the travelers may pick him up.
11. They said- O our father- what reason have you that you do not trust in us with respect to Yousuf? And most surely we are his sincere well-wishers:
12. Send him with us tomorrow that he may enjoy himself and sport, and surely we will guard him well.
13. He said: Surely it grieves me that you should take him off, and I fear lest the wolf devour him while you are heedless of him.
14. They said- surely if the wolf should devour him notwithstanding that we are a (strong) company, we should then certainly be losers.
15. So when they had gone off with him and agreed that they should put him down at the bottom of the pit, and We revealed to him- You will most certainly inform them of this their affair while they do not perceive.
16. And they came to their father at nightfall, weeping.
17. They said- O our father- surely we went off racing and left Yousuf by our goods, so the wolf devoured him, and you will not believe us though we are truthful.
18. And they brought his shirt with false blood upon it. He said: Nay, your souls have made the matter light for you, but patience is good and Allah is He Whose help is sought for against what you describe.
19. And there came travelers and they sent their water-drawer and he let down his bucket. He said: O good news- this is a youth; and they concealed him as an article of merchandise, and Allah knew what they did.
20. And they sold him for a small price, a few pieces of silver, and they showed no desire for him.
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From this second Ruku, the Surah takes-up the account of Yousuf-AS in detail where the first AAYAT tells those who ask about this account that there are many signs for the Guidance to the right path if they really ponder upon this; Allah raises whom He wills from earth to the heaven when He sees the value for it in him and nothing stops Him even if it seems most strong at face; Yousuf-AS was certainly such person and most certainly, Muhammad PBUH is also one of them; Al-Hamdu Lillah; it all started when the step-brothers of Yousuf decided among them that Yousuf and Benjamin are more favored by our father while we ten are stronger to support him so it is most clear that he is on the wrong side at the matter; note that at the setup of those times, it mattered most to have support of high number of sons and this is what his step-brothers mentioned among each other; note also that it is not actually the quantity that matters about something but it actually is the quality that matters and the Quran has pointed out that at AKHIRAT, Allah would weigh the deeds to see their worth rather than count them there; Yousuf certainly had much better worth than any of his step-brothers and AAYAT-91 of this Surah tells that they accepted their colossal mistake about his worth when they realized that it is Allah Who has given him the highest of respect over them; Al-Hamdu Lillah; they decided among themselves to kill Yousuf or to throw him to some far-away place so that the attention of their father turns specific to them then they all would become highly virtuous persons to compensate for this heinous wrong to their brother; this denotes that they did recognize their act as most sinful though that recognition even did not stop them from committing it; however, it did not give their desired result as their father Jacob developed even more attachment to Yousuf as he went on to remember his good memories that he had with him and they could still not receive his attention that they had anticipated erroneously; all persons need to note well that wrongs are not done even with the well-meaning intention to becoming good at future (or in hopes to get mercy from Allah upon them) as it takes much extreme effort certainly to become virtuous afterwards; note also that while interpreting the dream of Yousuf, his father Jacob had indicated that this does not denote blessing to Yousuf only but also to his brothers and to all descendants of Jacob so they did get the TOFIQ to ask for mercy from Allah on their heinous act ultimately; this means that they did get the good benefit of their notable status of being among the descendants of Ibrahim-AS and Isaac-AS; there are places at the Holy Book Quran where the AAYAAT do imply that the sincere consultation does have some goodness in its own and thus even that consultation led them to spare the life of Yousuf-AS by the will of Allah; Al-Hamdu Lillah; note that time when the magicians had consulted among their selves when Moses-AS had told them to reflect on their stance as they came to contest him at the demand of the Pharaoh; even though they decided to contest Moses taking him as one of magicians only yet its ultimate result came about (as they realized that this truly is the miracle for the claim of Moses) that they stood against the Pharaoh even though they knew well that they would face certain torturous death (see Surah TA-HA-from AAYAT-55 to 70); Al-Hamdu Lillah; they decided together to put Yousuf at some deep well that would have much darkness inside and that also would have splits inside at intervals; as it would not be far away from the path of travelers, this would make some procession passing-by pick him up from there and take him to their destination; they had to pursue their father Jacob-AS to send Yousuf with them at some picnic spot where he might play and might enjoy the change; they not only succeeded in their pursuance but the Ruku also tells us ahead that they did succeed in their conspiracy about Yousuf too whom they did put into some dark well near to the pathway of processions passing-by; AAYAT-11 to AAYAT-18 read, “they said- O our father- what reason have you that you do not trust in us with respect to Yousuf? and most surely we are his sincere well-wishers; send him with us tomorrow that he may enjoy himself and sport, and surely we will guard him well; he said- surely it grieves me that you should take him off (as I am so much attached to him that I do not prefer to part with him for much time and to some place that is much far from our living place), and I fear lest the wolf devour him while you are heedless of him (so at the other side, there is your irresponsible attitude that you all might not remain much on his guard); they said- (though for your attachment, we have nothing to say, yet) surely if the wolf should devour him notwithstanding that we are (strong) company, we should then certainly be losers; so when they had gone off with him and agreed (finally) that they should put him down at the bottom of the pit, and We revealed to him- you will most certainly inform them of this their affair while they do not perceive (and this happened when at their charge on him of committing theft, he had told them that they all are in more of an evil condition by which he meant that they had hidden his whole person at the dark well at his childhood; but they did not understand what he meant; see AAYAT-77; note that Yousuf-AS had not yet become the Prophet of Allah at that time yet Allah provided him this revelation); and his brothers came to their father at the nightfall, weeping; they said- O our father- surely we went off racing and left Yousuf by our goods, so the wolf devoured him, and you will not believe us though we are truthful (note that they did not take any other excuse but the same that Jacob had feared, so as to prove their point); and they brought his shirt with false blood upon it; he said- nay, your souls have made the matter light for you (as this shirt is undamaged), but the patience is good (as I do not have any other option at present) and Allah is He Whose help is sought for against what you describe (so Allah would take care to his safety and would take care to give me the patience I need on his absence)”; Al-Hamdu Lillah; the last couple of AAYAAT at the Ruku tell that the water-seeker of a procession that was on its way to Egypt, came to the dark well and as he drew the bucket out that he had lowered down into it, Yousuf was able to come outside with that; the water-seeker was extremely pleased as he thought that Yousuf is some slave-child whom he has received by pure chance, which meant some material bonus for his people; the people at the procession hid him as one of the slaves to trade at Egypt so seemingly, it was something that degraded the status of Yousuf yet Allah had chosen him to rise to heights even in the physical sense and even in the spiritual sense so the events were leading to that; they sold him for some meager amount of money at Egypt as it was all bonus to them so they had little interest if any, to bargain him for some worthy margin; thus Yousuf came to the place of one of the highest officials in service of the administration where he received the stronghold to reside good and also received the understanding of interpreting dreams, with the awareness of different attitudes of the official persons at different times; most certainly, Allah only has the true authority; Al-Hamdu Lillah.
YOUSUF-The Third Ruku
21. And the Egyptian who bought him said to his wife: Give him an honorable abode, maybe he will be useful to us, or we may take him as a son. And thus did We establish Yousuf in the land and that We might teach him the interpretation of sayings; and Allah is the master of His affair, but most people do not know.
22. And when he had attained his maturity, We gave him wisdom and knowledge: and thus do We reward those who do good.
23. And she, in whose house he was resident, sought to make himself yield (to her); she made fast the doors and said: Come forward. He said: I seek Allah's refuge, surely my Lord made good my abode: Surely the unjust do not prosper.
24. And certainly she made for him, and he would have made for her were it not that he had seen the manifest evidence of his Lord; thus (it was) that We might turn away from him evil and indecency, surely he was one of Our sincere servants.
25. And they both hastened to the door, and she tore his shirt from behind and they met her husband at the door. She said: What is the punishment of him who intends evil to your wife except imprisonment or a painful chastisement?
26. He said: She sought to make me yield (to her); and a witness of her own family bore witness: If his shirt is torn from the front, she speaks the truth and he is one of the liars:
27. And if his shirt is torn from behind, she tells a lie and he is one of the truthful.
28. So when he saw his shirt torn from behind, he said: Surely it is guile of you women; surely your guile is great:
29. O Yousuf - turn aside from this; and (O my wife) - ask forgiveness for your fault, surely you are one of the wrong-doers.
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The first couple of AAYAAT at this Ruku that are AAYAT-21 and AAYAT-22, tell about the security that Yousuf received at the place of AZIZ, the official who had bought him as his slave; Allah tells here that though the people in general do not appreciate this fact according to its right yet most certainly, Allah has all authority to bring forth what He intends even when the situation seems completely adverse to it; note that just as AZIZ brought him to his house, he did have the notion that this child is someone more than ordinary and the words he said to his wife manifest that; he told her to give Yousuf an honorable abode because he somehow felt that Yousuf would become able to assist him at administration; his significant words that he said to his wife are, “maybe he will be useful to us, or we may take him as a son”; note that these are the same words that the wife of the Pharaoh would say to him after about some four centuries when she finds Moses flowing at the waters, “maybe he will be useful to us, or we may take him as a son” (QASAS-9); there are many other highly interesting similarities too between Yousuf-AS and Moses-AS that observation does bring to light; note that in both instances, the women that are named as ZELICHA and AASEIAH respectively, accepted the Truth with time; the latter believed in Moses as the Holy Book Quran confirms it (Surah TAHREEM-11) while the former said such words that do tell that she (ZELICHA) had come to believe in Yousuf completely (Surah YOUSUF-53) and Allah guides to the Truth whom He wills; Al-Hamdu Lillah; the Bani-Israel had entered Egypt at the times of Yousuf when he had the respectable official status there and they left it under the command of Moses (who had spent many of his early years of life at the royal palace) after about some four centuries; nearly the whole of Surah YOUSUF provides the account of Yousuf-AS while much of Surah TA-HA provides the account of Moses-AS; Yousuf learnt much about the affairs of the state at the place as AZIZ had high status in the administration and presumably the persons of high standing at the court of the king used to visit him; note that Yousuf-AS also was one of the Prophets of Allah as AAYAT-22 implies clearly where Allah tells for him that He gave him wisdom and knowledge and this is an indication that He chose him as His Prophet; he was one of the most handsome persons and morally upright and he had presented the fundamental teachings of Islam even to the two of his inmates who had accompanied him at the prison; Al-Hamdu Lillah; with time, ZELICHA, the wife of AZIZ, developed such passion for him that asked her to ask him to commit adultery with her but he turned down her indecent proposal instantly by the blessing of Allah; from AAYAT-23 to the last, the Ruku presents how ZELICHA tried to pursue Yousuf to the utmost wrongful act but he did not comply to that; AAYAT-23 & 24 read, “and she, in whose house he was resident, sought to make himself yield (to her); she made fast the doors and said - come forward; he said - I seek Allah's refuge, surely my Lord made good my abode - surely the unjust do not prosper; and certainly she made for him, and he would have made for her were it not that he had seen the manifest evidence of his Lord; thus (it was) that We might turn away from him evil and indecency, surely he was one of Our sincere servants”; note that the AAYAT tells that it was her house in which he resided so either she was the owner of the house or shared its ownership with her husband; it seems that she was among the most highly prosperous families of that period who had utmost resources at her disposal; certainly, she never expected rejection to her indecent proposal to him when he was only a slave at her place who had just entered his manly youth; she prepared for the wrong that she intended by closing the doors and called him to serve her lustful desire; Yousuf flatly rejected this indecent call and guided her that this sinful act is most extreme injustice (to her husband from her) to which he certainly would not become a side; so he tried to guide her even at this moment of time that she needs to understand that (besides being shameful), this act is most surely much of injustice and such highly unjust persons do not find the way to the true success; note that when ZELICHA repented on her misdeed towards Yousuf, she presented her testimony against her own self by such words that are very near to this that “Allah does not guide the device of the betrayers” (see AAYAT-52); he asked Allah to protect him from such extreme wrong and recognized the fact that Allah, his true Lord, has provided him well to reside peacefully; this also tells that he expressed the message to her that she is not that who had decided for his well-being by her resources but Allah, his true Lord, certainly has taken care for it; Al-Hamdu Lillah; she had strengthened her intention to committing that wrong with him and most certainly, did whatever she found effective to affect him then; the AAYAT tells plainly that in that given situation, he would have succumbed to her but he saw some remarkable direction for his guidance from Allah, the true Lord, that totally stopped him to give-in; Allah showed him some specific sign miraculously that asked him to remain on his guard (and he certainly understood the specific meanings of signs and symbols well by the blessing of Allah) as he was the Prophet of Allah and He certainly protects such of His sincere true slaves from all wrongs; so neither he fell into any of unjust deeds nor did he take-up any of shameful deeds but Allah saved him from all such deeds; note that the Holy Book Quran tells us to avoid these both wrongs (injustice and shameful deeds) in many AAYAAT mentioning them together as after SHERK, all of major sins fall into one of these categories so when the Muslims avoid these both strictly, their avoidance to these both would certainly lead to the most virtuous environment; Al-Hamdu Lillah; note that SHERK is the biggest sin that means to challenge the true authority of Allah by taking any of His creation as having part in creating any of His creation with Him or by taking any of His creation as equal in authority to Him or by taking any of His creation as authorized to change any of His commands that He has explicitly issued by His authority to firmly obey; Allah asks all to believe in TAUHID that means that Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord so all must fulfill His commands that He has explicitly issued by His authority without taking any of His creation as equal in authority to Him in any way; Al-Hamdu Lillah RABBEL-AALAMIN; note that AAYAT-48 and AAYAT-116 at Surah NISAA present the heinous evil of SHERK in the most strict terms as we studied there; among the AAYAAT that ask to avoid both injustice and the shameful attitudes, we find AAYAAT 168 & 169 of Surah BAQARAH that read, “O people! eat the lawful and the good things out of what is in the earth, and do not follow the footsteps of the Satan; surely he is your open enemy; he only enjoins you SOOU (injustice) and FAHSHAA (shameful behavior), and that you may speak against Allah what you do not know (that lead to assigning partners to Him)”; see also AAYAT-268 of this same Surah in which the term “AL-FAQR” tells that the Satan wants development of such attitude using the tendency of fear inside the person that he might ask to live with all sorts of worldly assets putting his efforts to the life at the world only and that attitude certainly is injustice; this AAYAT also tells clearly by the term “FADHLA” that Allah would provide sustenance to those who really want to live at necessities with total attention towards Allah only, without any worry to them; Al-Hamdu Lillah; moreover, it tells clearly if the Muslim person keeps his attention towards Allah only at such times when FITNAH prevails at the environment, He would grant forgiveness from His blessing to him on the wrongs of sight and hearing if he saves his good belief on Islam well by keeping his total attention to Allah and saves himself from all major sins; we have read at Surah HOODH, “and keep up SALAH in the two sides of the day and in the parts of the night; surely the good deeds take away evil deeds; this is reminder to the mindful” (Surah HOODH-114); Al-Hamdu Lillah; we find in Surah YOUSUF that Yousuf-AS had said MA’AZ-ALLAH (shelter of Allah, I do take) at two places i.e. at the time when ZELICHA asked him to come towards the shameful act (in AAYAT-23 of this Ruku that we study; and that also was an act of injustice) and at the time when he intended to express that he certainly would never become of those who are the unjust people (AAYAT-79); Al-Hamdu Lillah; AAYAT-45 of ANKABUT reads, “recite that which has been revealed to you of the Book and keep up SALAH; surely SALAH keeps away from all shameful behavior and injustice, and certainly the remembrance of Allah is the greatest, and Allah knows what you do” (Surah ANKABUT-45); Surah NAHL indicates, “surely Allah commands ADL (justice) and EHSAAN (natural goodness) and the giving to the kindred, and He forbids shameful behavior and injustice and rebellion (to Allah); He admonishes you that you may be mindful” (Surah NAHL-90); Allah commands for three things here and forbids three other things; the message here is that taking-up three good things in practice that comprise of all the righteousness would eliminate the three bad things that represent all the Satanic misguidance; here, an indication is given that EHSAAN eliminates all the shameful behavior and ADL eliminates all of injustice; the spending towards the needy among the near ones for the pleasure of Allah counters any thought that might lead towards hypocrisy that in turn, might lead towards challenging the commands of Allah; the message for this part here is that “INFAAQ” (spending in the way of Allah from what Allah has provided) keeps away “NIFAAQ” (hypocrisy); Al-Hamdu Lillah; studying other AAYAAT too would clarify the point that include Surah AALE-IMRAN-135, SHURA-37, NAJM-32, AN’AAM-151, NISAA-110 & 111 & 112, BANI-ISRAEL (whole of its third Ruku), MUHAMMAD (PBUH)-14 and other of Surah that ask the avoidance of Injustice and the avoidance of all shameful behavior at one place; Al-Hamdu Lillah; note here that numerous AAYAAT of the Holy Book Quran have targeted each of these both individually as its recitation would tell clearly; Al-Hamdu Lillah; I, MSD, have indicated here those only that are among the AAYAAT that target them together; note also that ULAMA know well that it is highly praiseworthy for the Muslim men in general to learn Surah-MA’EDAH good as it teaches the Islamic Law that targets injustice directly while it is highly praiseworthy for the Muslim women in general to learn Surah-NOOR good as it commands about HEJAB that targets shameful attitude directly; Al-Hamdu Lillah; it is fair to say that based on the teachings of the Holy Book Quran and the SUNNAH of the last Prophet Muhammad PBUH, Islam is the only worthy challenger today (as at all times) to all injustice (initiated mostly by the wrongful men) and to all the shameful attitude (initiated mostly by the wrongful women) and this is because Islam asks to keep attention towards Allah only; Al-Hamdu Lillah; studying this third Ruku at Surah YOUSUF, we see that from AAYAT-25 to the last, the Ruku provides the account that he ran on to the closed main door to secure himself from immorality as much as possible for him and as she could not stand such rejection, she ran behind him to get her way; Yousuf was clear on the matter that he was there as her slave to do household tasks but he would not become slave to his manly passion inside towards her; note the important thing that TAWAKKUL (total trust) upon Allah by Islamic Teachings is that you do whatever you can in a given situation and then trust in Allah for the result; the same is expressed by saying “tie your camel first and then have TAWAKKUL on Allah” so at that trying time, Yousuf ran to the closed door; the narrative also tells the point that when a virtuous man faces such situation by a woman’s doing, he must run away from the place at such time rather than challenge her then and there though he did advise her towards the right attitudes; she tore his shirt from behind and as they reached the main door, her husband just came-in through it; seeing the grave situation at hand that dishonored her, she put the blame on Yousuf that he had tried to rape her and so he needs to be imprisoned or he needs to be beaten most harshly; though Yousuf was most caring to respect of all persons around yet he had to defend himself because if he did not do so, it would have proved the filthy charge that she had put onto him; by the blessing of Allah, some person of her own family (who might have been there without her knowledge) directed then towards the circumstantial evidence that “if his shirt is torn from the front, she speaks the truth and he is one of the liars; and if his shirt is torn from behind, she tells a lie and he is among the truthful persons”; with that evidence, the case was settled in favor of Yousuf but after that, AZIZ hushed the matter by asking Yousuf to just forget about it and by asking his wife for an apology (to AZIZ) about it; this denotes how the immorality had made space at that time and place among the elite as AZIZ did not take any more action except for asking an apology from his wife (and there is no indication that she did apologize to him); it is most difficult to interpret his action to forgive her on such obvious wrong inclination as the account still maintains her ahead as his wife; it seems that the elite had devised some style of living at Egypt at that time in which they could live-on with extreme wrongs without any challenge from outside, only if they could conceal them effectively from all persons around; however, there still was the conscience that did recognize the righteous teachings inside and it still was able to better things (especially because of the presence there of Yousuf, one of the most righteous persons ever born) and the account does tell ahead at the seventh Ruku that ZELICHA openly confessed to her lustful desire towards Yousuf and openly defended him unconditionally; Al-Hamdu Lillah.
YOUSUF-The Fourth Ruku
30. And women in the city said that the chief’s wife seeks her slave to yield himself (to her), surely love has affected her deeply; most surely we see her in manifest error.
31. So when she heard of their sly talk she sent for them and prepared for them a repast, and gave each of them a knife, and said (to Yousuf) - come forth to them. So when they saw him, they deemed him great, and cut their hands (in amazement), and said - remote is Allah (from imperfection); this is not a mortal; this is but a noble angel.
32. She said - this is he with respect to whom you blamed me, and certainly I sought his yielding himself (to me), but he abstained, and if he does not do what I bid him, he shall certainly be imprisoned, and he shall certainly be of those who are in state of ignominy.
33. He said - my Lord - the prison house is dearer to me than that to which they invite me; and if Thou turn not away their device from me, I will yearn towards them and become (one) of the ignorant.
34. Thereupon his Lord accepted his prayer and turned away their guile from him; surely He is the Hearing, the Knowing.
35. Then it occurred to them after they had seen the signs that they should imprison him till a time.
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The fourth Ruku of this Surah notes that the women who lived at the city (probably at its main area), became aware of the matter that took place between Yousuf and ZELICHA; many of these were the wives of the official persons who gladly took-up the gossip that related to one among them i.e. ZELICHA and made the most adverse remarks about her inside their circle to disrespect her; this aspect of the matter especially surprised them that ZELICHA had developed attraction to one of her slaves as they had no considerable social status to mention at those times; on hearing this scandalous gossip, she immediately called for a gathering inviting the select of her own from among the ladies of the officials and as they gathered in high number, she presented some fruits there and a sharp knife to each one of them as the starter to the feast; with this preparation, she ordered Yousuf to come at the gathering and as they saw him, they were most amazed by his handsome manly looks and his refined manners; they uncontrollably exclaimed for him that he certainly is some angel of most high status and at that time, they cut their hands (fingers) so Yousuf had to nurse those cuts; some of ULAMA have indicated that the verb used for the cutting of hands here at AAYAT-31, imply a purposeful action in Arabic and the Quran certainly is such revelation that not only is sacred in meanings but also particular in words; so even if one or two did cut their fingers accidentally, the others took the action purposely for the reason not difficult to understand; they were taken-aback when they had seen such elegance in him and most certainly, he had the most wonderful appeal to them all; ZELICHA made the bold confession in that private gathering of ladies which she had invited by her own choice, that she certainly had made the unethical proposal to Yousuf and though he had not served her demand yet, she would get her way or else he would have to pay severely for his rejection of her which would get him jailed and highly humiliated (probably by the most severe beating conducted by the officials at the jail so even at Egypt that was considered a developed place, this type of brutality of beating the weak persons of the land without any valid verdict for it, prevailed; this brutality, as a custom, still prevails all over the world even though the physical things around us have developed much in the past century for sure yet in general, the Man has not truly developed); it has been mentioned that those women even, persuaded him to comply to ZELICHA’s lustful desire and if that was the case, then it did have some personal motive too; Yousuf, with seemingly no option left, prepared himself to being jailed and so he pleaded to Allah that the prison is better for him in this given situation as he might fall prey to the lustful desire of these women by JAHALAT (i.e. foolishness due to passion so it means the utmost intensity of his manly emotion towards the women there); Al-Hamdu Lillah; Allah accepted his plea and in this manner, saved him from their lustful desire; it happened that the official persons that were serving at the administration imprisoned him on the false charge of seducing the noble women to wrongs; they had realized his attractive appeal to their women so they thought it most appropriate to keep him locked-up at the prison until the matter somehow settles and after putting him into prison, they totally forgot him conveniently though without the implementation of any physical humiliation to him; it was a desperate situation at face for Yousuf but Allah intended by it to bring Yousuf to the status where he would become most beneficial to all the people around; so the events ahead did clarify that his period at jail also was one of the steps to his rise that certainly did make history; Al-Hamdu Lillah.
YOUSUF-The Fifth Ruku
36. And two youths entered the prison with him. One of them said: I saw myself pressing wine. And the other said: I saw myself carrying bread on my head, of which birds ate. Inform us of its interpretation; surely we see you to be of the doers of good.
37. He said: There shall not come to you the food with which you are fed, but I will inform you both of its interpretation before it comes to you; this is of what my Lord has taught me; surely I have forsaken the religion of a people who do not believe in Allah, and they are deniers of the hereafter:
38. And I follow the religion of my fathers, Ibrahim and Isaac and Jacob; it beseems us not that we should associate aught with Allah; this is by Allah's grace upon us and on mankind, but most people do not give thanks:
39. O my two mates of the prison - are sundry lords better or Allah the One, the Supreme?
40. You do not serve besides Him but names which you have named, you and your fathers; Allah has not sent down any authority for them; judgment is only Allah's; He has commanded that you shall not serve aught but Him; this is the right religion but most people do not know:
41. O my two mates of the prison - as for one of you, he shall give his lord to drink wine; and as for the other, he shall be crucified, so that the birds shall eat from his head, the matter is decreed concerning which you inquired.
42. And he said to him whom he knew would be delivered of the two: Remember me with your lord; but the Satan caused him to forget mentioning (it) to his lord, so he remained in the prison a few years.
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The Ruku commences by telling that at the prison there entered two young men that served at the royal court and each one saw a dream; they were highly impressed by the virtuous character of Yousuf and so they asked him about the dreams that they had seen at the prison; he decided to present the fundamental teachings of Islam to them first and so he told them that before the time the food is served to them at the prison, he would interpret their dreams; he told them that he does not follow the nation who does not believe in Allah and does not have any belief in AKHIRAT (the true life after this life where all would get the Judgment for their belief and deeds) but he follows the fundamental teachings of Islam that has come to him by his forefathers Abraham, Isaac and Jacob; he clarified to them that to believe in Allah, the only true Lord, is better than to believe anything else; he addressed them directly that what you and your nation, the Egyptians, are worshipping are names only that have no sanctity at the court of Allah as He has not descended anything to guide towards these names and the command of Allah only would reign upon the world as it reigns-on in the whole universe; by this speech he conveyed the three basic things of the true belief to them in good time that are TAUHID, AKHIRAT and RISALAT; this clarifies that if the person is well-committed to the fundamental teachings of Islam and Allah has provided him wisdom then he certainly is capable of providing these good teachings in the brief time that he has available at hand and he must make the best of it by TABLIGH (the spread of the teachings of Islam); Al-Hamdu Lillah; then he interpreted their dreams briefly, telling them of the freedom of one of them that he would provide wines to the king while the other one would be crucified (he gave the positive interpretation in the active form and the negative interpretation in the passive form); he told the one that was to become a free person soon to recommend his hearing to the king so that he might receive his due release from the prison with honor but he forgot completely and Yousuf spent few more years at the prison; note that to take-on some obvious measure that is generally known to better things is not against TAWAKKUL (trust in Allah) yet the Muslim person must have the true belief inside that anything that happens or would happen, is only because of the will of Allah; for the true Muslim, this true belief remains intact even at the intake of medicines that they are the means to cure yet the actual cure takes place only by the will of Allah; Al-Hamdu Lillah; note that AAYAT-42 uses the term BIDHA-SINEEN that implies his bondage at the prison from 3 to 9 years though it might be taken in general meaning as few years only; note also that even the words that the Quran uses are important to its study and one of the examples is at hand here that the Surah does not term the king that was on the throne at the times of Yousuf as “Pharaoh” but uses the word “King” as he was one of the Shepherd-Kings that ruled at the time (Surah YOUSUF-43); he interpreted the dream of the man who saw himself serving the wine as positive to his life (in the active speech) while he interpreted the dream of the man who saw himself as carrying bread on him for the birds to eat as negative to his life (in the passive speech) because at those times, it happened that the birds ultimately ate mass of the head of the crucified person; this guides that the Muslim person would address the better things for someone in the happy mode while he must exercise caution in presenting someone such matter that would highly worsen his situation; the last AAYAT of the Ruku attributes the issue (that the person who got his freedom forgot his commitment to Yousuf) to the Satan as any such forgetfulness that stops some good deed to occur, is from the Satan; we find at Surah KAHF too that when Joshua-AS forgot to mention to Moses-AS the escape of the fish that Moses had given in his custody at their travel, he had said that “nothing made me forget to speak of it but the Satan, and it took its way into the river” (Surah KAHF-63); note that at both of occasions, neither of the Messengers had put any blame onto their respective companion; Al-Hamdu Lillah.
YOUSUF-The Sixth Ruku
43. And the king said: Surely I see seven fat cows which seven lean ones devoured; and seven green ears and (seven) others dry: O chiefs - explain to me my dream, if you can interpret the dream.
44. They said: Confused dreams; and we do not know the interpretation of dreams.
45. And of the two (prisoners) he who had found deliverance and remembered after a long time said: I will inform you of its interpretation, so let me go:
46. Yousuf! O truthful one! explain to us seven fat cows which seven lean ones devoured, and seven green ears and (seven) others dry, that I may go back to the people so that they may know.
47. He said: You shall sow for seven years continuously, then what you reap leave it in its ear except a little of which you eat.
48. Then there shall come after that seven years of hardship which shall eat away all that you have beforehand laid up in store for them, except a little of what you shall have preserved:
49. Then there will come after that a year in which people shall have rain-water and in which they shall press (grapes).
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The account of Yousuf-AS here goes on to tell that the king at the throne then, saw in the dream that there were seven fat cows whom seven lean cows ate up and there were seven green ears and others dry; he felt the dream much and intended to get its interpretation that his royal companions were unable to provide; they tried to pursue the king to ignore the matter by the statement that this is among the confused dreams and they did not know the interpretation of such confused dreams but he did not accept this analysis as he knew well that it had some significant message for him so he wanted the interpretation; now, the released man of the two prisoners who was present there at the service of the king, remembered his meeting with Yousuf at the prison upon which some period of time had passed then; he asked the king to allow him a visit to the prison by his royal decree from where he would bring the interpretation from such virtuous person who is most aware of the interpretation of dreams; Yousuf provided the interpretation without any complaint of his omission to mention about him at the court; there are to be seven years of plenty in provisions very soon yet just after them would come seven years of deadly famine and it would be better if they care to save necessary reserves of the provisions at the years of plenty rather than devouring all of it then; after these 14 years would come such a year that again would bring forth plenty of provisions for all when the people would be provided waters and they would press grapes to make wines; note that it is proper to interpret dreams even when some of time has elapsed upon them (without putting emphasis on every dream that the person sees though such dreams that have symbols in them, often relate to future) and also it is proper to provide some good advice due to it to better things; the king was most highly impressed with this interpretation and the guidance that Yousuf had provided to him so then he asked a meeting with Yousuf but he declined to get relief by his release unless he receives complete acquittal from the charge that the officials had filed against him as we learn at the Ruku ahead; note here that this tells that when he had asked his companion at the prison who was released to mention him at the court of the king, he meant that he must have a revised hearing that would result in his total acquittal insha-Allah from the filthy charge that was put upon him to punish him erroneously; Al-Hamdu Lillah.
YOUSUF-The Seventh Ruku
50. And the king said: Bring him to me. So when the messenger came to him, he said: Go back to your lord and ask him, what is the case of the women who cut their hands; surely my Lord knows their guile.
51. He said: How was your affair when you sought Yousuf to yield himself (to you)? They said: Remote is Allah (from imperfection), we knew of no evil on his part. The chief's wife said: Now has the truth become established: I sought him to yield himself (to me), and he is most surely of the truthful ones.
52. This is that he might know that I have not betrayed him in secret and that Allah does not guide the device of the betrayers.
53. And I do not declare myself free, most surely, the self is wont to command (him/her to do) evil, except such as my Lord has had mercy on, surely my Lord is Forgiving, Merciful.
54. And the king said - bring him to me, I will choose him for myself. So when he had spoken with him, he said: Surely you are in our presence today an honorable, a faithful one.
55. He said - place me (in authority) over the treasures of the land, surely I am a good keeper, knowing well.
56. And thus did We give to Yousuf power in the land-- he had mastery in it wherever he liked; We send down Our mercy on whom We please, and We do not waste the reward of those who do good.
57. And certainly the reward of the hereafter is much better for those who believe and guard (against evil).
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The account about Yousuf continues that when the king asked a meeting to him through his messenger, he asked the messenger of the king to tell the king to ask the relevant women about the charge due to which he was held at the prison, declining to meet him before this query to those women who had cut their hands (fingers) when they had seen him; at this place we observe that the use of the word RASUL (messenger) is in the literal sense while in the common understanding, this term stands to denote any of Messengers of Allah; there are words in this Surah that have specific meanings in the common usage, but they are used in literal sense too here in this Surah and these include the word RASUL (means the messenger in literal sense and it denotes any of the Messengers of Allah specifically); AAYAAT (means the signs in the literal sense but the true AAYAAT specifically are only those that bring near to Allah which come to view by the observation of the universe and by the observation of the inside of the Man; the text in the Holy Book Quran too denotes the AAYAAT of Allah so it denotes the signs/miracles of Allah specifically); DEEN (means the practical system of life in the literal sense and it denotes Islam that is the most righteous DEEN i.e. the only righteous system of life to practice specifically); RABB (-of any person-means the owner of that slave-person in the literal sense and it denotes Allah, the true Lord, specifically); for instance, consider AAYAT-50 and AAYAT-110 where AAYAT-50 reads, “and the king said - bring him unto me - and when the messenger (in the literal sense) came unto him, he (Yousuf) said - return unto your RABB (in the literal sense) and ask him what was the case of the women who cut their hands - my RABB (i.e. Allah, the true Lord) knows their guile” and AAYAT-110 reads, “until when the Messengers (in the specific meaning) despaired and the people became sure that they were indeed told a lie, Our help came to them and whom We pleased was delivered; and Our punishment is not averted from the guilty people”; and consider AAYAT-35 and AAYAT-1 where AAYAT-35 reads, “then it occurred to them after they had seen the AAYAAT (in the literal sense) that they should imprison him till a time” and AAYAT-1 reads, “Alif-Lam-Ra - these are the AAYAAT (in the specific meaning) of the Book that makes (things) manifest”; and consider AAYAT-76 and AAYAT-40 where AAYAT-76 reads, “so he began with their sacks before the sack of his brother, then he brought it out from his brother's sack; thus did We plan for the sake of Yousuf; it was not (lawful) that he should take his brother under the DEEN (in the literal sense) of the king unless Allah pleased; We raise the degrees of whomsoever We please, and above every one possessed of knowledge is the All-knowing one” and AAYAT-40 (where Yousuf-AS speaks to his mates at the jail for TABLIGH) reads, “you do not serve besides Allah but names which you have named, you and your fathers - Allah has not sent down any authority for them; judgment is only by Allah; He has commanded that you shall not serve aught but Him; this is the righteous DEEN (in the specific meaning) but most people do not know”; and consider AAYAT-50 that reads, “and the king said - bring him unto me - and when the messenger (in the literal sense) came unto him, he (Yousuf) said - return unto your RABB (in the literal sense) and ask him what was the case of the women who cut their hands - my RABB (i.e. Allah, the true Lord) knows their guile” so this single AAYAT has the term in both the literal sense and in the specific meaning; Al-Hamdu Lillah RABBEL-AALAMIN; there is another remarkable thing here that Yousuf did not ask to bring the main person at the issue i.e. ZELICHA to testify and though it might have the reason that she had provided the false statement before to her husband about him yet his omission of her name most probably had another aspect; she was the first of women who had introduced him to the intense love of a woman though at that time, it was because of her lustful desire towards him; it seems beyond the noble status of Yousuf that he would have caused some disrespect to her in any manner among the masses when he too had felt attraction to her at that time; she came by her own for the testimony and her confession to her fault in clear terms at the court openly discloses her feelings of guilt on her misdeed though Yousuf had not asked her to testify about his purity specifically because he had demanded an answer from those women only who had cut their hands when they had seen him and they all vouched for his righteousness; AAYAT-52 reports the words of ZELICHA “this is that he might know that I have not betrayed him (i.e. Yousuf) in secret and that Allah does not guide the device of the betrayers (as today the fact about the matter has come to light)” and they express that she might have judged that Yousuf had not asked her testimony because he considers her to misrepresent the issue; these words also do tell that she had reflected on the issue and had faced the guilt to lead such righteous person as Yousuf to prison for many years unjustly; her words that she stated ahead denote her extreme remorse too and clarify that she had accepted the fundamental teachings of Islam and had backed away from all wrongs; Al-Hamdu Lillah; but before any comments to those words, note that Surah YOUSUF does note that everyone who truly loved him, had to face the times of grief and it also does note repentance towards virtues as we find ZELICHA here who called the women at feast when they had tried to defame her yet she confessed to her wrong openly as she testified in favor of Yousuf (and the account seems to tell that even the women that had attended her feast were sorry upon their conduct); even the inmate that had been released had his remorse when he addressed Yousuf as “O truthful one” (see AAYAT-46) and this AAYAT also notes that he had told Yousuf that as he tells the people about the interpretation that Yousuf gives to this dream, the people would know his excellence as the dream was notable because the king has seen it and he is very keen to get its message; even the eldest brother among the brothers of Yousuf stayed behind at Egypt when they lost Benjamin to Yousuf there because of the remorse on his part in the episode about Yousuf previously (see AAYAT-80); even all brothers of Yousuf accepted their extreme misdeed about Yousuf at last with all heart unconditionally (see AAYAT-91); even the members of the household of Jacob had to acknowledge the fact that he was right when he had felt that Yousuf was not only alive but he also would join them sooner or later as he had remembered the dream that Yousuf had seen at his childhood (see AAYAT-96); Al-Hamdu Lillah; note about the words of ZELICHA that she used the word RABB in its specific true meaning as she confessed to her wrong and this tells that she had taken-up the true Belief; and she used the word NAFS (i.e. the recognition of the self that is inside of the Man) which is very notable too as there are three types for it; note that the Man comprises of the Physique (that comes basically by the earth by the command of Allah) and the Spirit (that comes from the heavens by the command of Allah); generally the Man has the sense of good and bad naturally as the spirit inside him is pure in goodness with inclination towards righteousness (this sense inside becomes LAWWAMA that shouts from inside to cause guilt if the Man commits or intends to commit some wrong; see Surah QIYAMAT-2 and see also Surah SHAMS-7 & 8); now as the Man unfolds the goodness of his character, he develops towards righteousness attaining high peace at NAFS (that is MUTMAENNAH i.e. the one that gets the control of the physique and all the animal instincts that it has; see Surah FAJR-27) or the Man might go on to ruin the NAFS he has by his inclination towards wrongs so the type that emerges by the ruin is AMMARA (i.e. the one where the physique impresses the spirit and commands towards wrongs and this was the one that ZELICHA indicated as of hers when she tempted Yousuf; see Surah YOUSUF-53); so ZELICHA did understand how Yousuf had used this word “RABB” at the time she had tempted him to the wrong; it was not reference to her husband but to Allah at the time when he had told her, “I seek Allah's refuge, surely my RABB made good my abode; surely the unjust do not prosper” (Surah YOUSUF-23); Al-Hamdu Lillah; after getting clear of the charge that had put him into the prison, he visited the king who intended to include him in his near companions; Yousuf asked him to give him the charge of the treasury and pointed out that he is not only trustworthy (HAFEEZ) but also knows how to perform the job (ALEEM); note that he had spent quite some period at the place of AZIZ who most probably was on the staff of the treasury as IBNE-ABBAS-RA, the first cousin of the Prophet PBUH and one of the foremost commentators on the Quran has pointed out; note that these two are such qualities that such person must see to when he wants someone to serve him; the first is the compatibility for the work and the second is the trustworthiness; see also NAML-39 and QASAS-26; at these both places, these both qualities have been respectively denoted by the terms QAVI (compatible for the job) and AMIN (trustworthy); these are the qualities that are lacking in many of the officials at the lands where the Muslims have control as of now especially the latter one due to their inclination towards gathering of assets for the life at the world and due to their inclination towards some high status therein; the king complied to this request and so as Yousuf had shone among his brothers and among the persons at service at the place of AZIZ and among the inmates at the prison, he excelled here also at the administration where to head the treasury was the most high seat in the administration at that time and at that place as the future events also did tell; Al-Hamdu Lillah.
YOUSUF-The Eighth Ruku
58. And brothers of Yousuf came and went to him, and he knew them, while they did not recognize him.
59. And when he furnished them with their provision, he said: Bring to me the brother of yours from your father; do you not see that I give full measure and that I am the best of hosts?
60. But if you do not bring him to me, you shall have no measure (of corn) from me, nor shall you come near me.
61. They said: We will strive to make his father yield in respect of him, and we are sure to do (it).
62. And he said to his servants: Put their money into their bags that they may recognize it when they go back to their family, so that they may come back.
63. So when they returned to their father, they said: O our father, the measure is withheld from us, therefore send with us our brother, (so that) we may get the measure, and we will most surely guard him.
64. He said: I cannot trust in you with respect to him, except as I trusted in you with respect to his brother before; but Allah is the best Keeper, and He is the most Merciful of the merciful ones.
65. And when they opened their goods, they found their money returned to them. They said: O our father - what (more) can we desire? This is our property returned to us, and we will bring corn for our family and guard our brother, and will have in addition the measure of a camel (load); this is an easy measure.
66. He said: I will by no means send him with you until you give me a firm covenant in Allah's name that you will most certainly bring him back to me, unless you are completely surrounded. And when they gave him their covenant, he said: Allah is the One in Whom trust is placed as regards what we say.
67. And he said: O my sons - do not (all) enter by one gate and enter by different gates and I cannot avail you aught against Allah; judgment is only Allah's; on Him do I rely, and on Him let those who are reliant rely.
68. And when they had entered as their father had bidden them, it did not avail them aught against Allah, but (it was only) a desire in the soul of Jacob which he satisfied; and surely he was possessed of knowledge because We had given him knowledge, but most people do not know.
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This Ruku notes that as the years of plenty had passed, the years of the famine got hold of Egypt and much of the area beyond; as the people came to know that Egypt had abundance in provisions where they could buy necessary ration of foods for their household, they headed in processions towards it from all places around; being at the management of the affairs of the treasury (that was seeing to the distribution of the available provisions), Yousuf saw his stepbrothers among the persons that also had come to buy some from the provisions for the sustenance of their household at home; though he recognized them well, they did not recognize him as he was at his childhood when they had put him into the dark well; he developed his acquaintance to intimacy with them and as he learnt more about them, he asked them to bring Benjamin too the next time they visit him; as he was highly keen to meet his younger brother, he told them that they would not find him so courteous to them if they did not bring him with them at the next visit and in fact, they would find him ignoring them, even if they do get some of provisions maintaining space from him; they replied that they would strive to make his father yield in respect of him, and they would surely do their best; their reluctance to agree in total to bring him with them was that they knew that their father YAQUB-AS (i.e. Jacob) had become most sensitive to his absence from his sight after the loss of Yousuf-AS; another thing that Yousuf did to assure their return soon, was that he put the barter-price that they had provided for the provisions, back into their bags through the young workers he had at his service there; it would seem his gesture of courtesy to them that they would surely avail to show their gratitude to him and to provide more of provisions to their household; YAQUB plainly denied to send Benjamin with them to Egypt when they asked him to send him with them with the vow that they would care about his safety as without him, they would not receive the provisions with such present ease; he had clearly stated that he is unable to trust them with respect to Benjamin as the result to the trust that he had in them about his brother Yousuf before, prevents him from it; however, the courteous gesture that they had received their barter-price back, made him revise his view about the issue and he agreed to part with Benjamin for some of the time as they take him to Egypt but with the most solemn vow from them that they would most surely bring him back to YAQUB unless some highest of calamity does surround them to overcome their will to apply; when they all gave the solemn word for the safety of Benjamin, he told them that “Allah is the One in Whom trust is placed as regards what we say”; then he gave an interesting direction to them that when they enter the place where they would receive the provisions, they shall enter by different gates and not by one of them; this direction seems to tell that YAQUB-AS wanted them to show their-selves as most humble so that they do not fall prey to the feeling of haughty pride which Allah does not appreciate; note that at those times, people generally appreciated high quantity of persons that are together by some manner and this was the psyche that these brothers of Yousuf had presented when they had decided to conspire against him (see AAYAT-8); so YAQUB-AS wanted his sons to understand that they would care that Allah appreciates them rather than worry about how the people praise them; with this direction, he noted that if Allah intends some calamity to hit them, this direction would not prevent that as the true judgment is only of Allah so everything manifests according to His will; note that Yousuf had also said these exact words that “the true judgment is only of Allah” to his companions at the prison and this notes that he was totally committed to the teachings of his father YAQUB-AS even at Egypt (where he had reached probably at the age of eleven and not at seventeen as Genesis has recorded though that might have been his age when ZELICHA had called him to the most shameful act with her); YAQUB told them that all persons must have total reliance upon Allah only for their safety as nobody is able to provide that to anyone except Him certainly; Al-Hamdu Lillah; the last AAYAT of the Ruku tells that they did enter the gates as their father had asked them but it also tells that Allah had decided something for them that the advice of YAQUB (though most appropriate to take in attitudes) could not avert and he had noted this himself; he certainly knew all the righteous attitudes to take at all occasions as Allah had provided that knowledge to him but mostly, the people do not have such beautiful knowledge; certainly, Allah only is the true authority; Al-Hamdu Lillah.
YOUSUF-The Ninth Ruku
69. And when they went to Yousuf, he lodged his brother with himself, saying that I am your brother therefore grieve not at what they do.
70. So when he furnished them with their provisions, (someone) placed the drinking cup in his brother's bag. Then a crier cried out: O caravan - you are most surely thieves.
71. They said while they were facing them: What is it that you miss?
72. They said: We miss the king's drinking cup, and he who shall bring it shall have a camel-load and I am responsible for it.
73. They said: By Allah - you know for certain that we have not come to make mischief in the land, and we are not thieves.
74. They said: But what shall be the requital of this, if you are liars?
75. They said: The requital of this is that the person in whose bag it is found shall himself be (held for) the satisfaction thereof; thus do we punish the wrongdoers.
76. So he began with their sacks before the sack of his brother, then he brought it out from his brother's sack. Thus did We plan for the sake of Yousuf; it was not (lawful) that he should take his brother under the king's law unless Allah pleased; We raise the degrees of whomsoever We please, and above every one possessed of knowledge is the All-knowing one.
77. They said: If he steals, the brother of his did indeed steal before; but Yousuf kept it secret in his heart and did not disclose it to them. He said: You are in an evil condition and Allah knows best what you state.
78. They said: O chief - he has a father, a very old man, therefore retain one of us in his stead; surely we see you to be of the doers of good.
79. He said - may Allah protect us (MA’AZ-ALLAH) that we should seize other than him with whom we found our property as then most surely we would be unjust.
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This Ruku relates how Yousuf managed to keep Benjamin with him at Egypt; he told him that he was his brother and he needs not grieve if their stepbrothers had been troubling him as insha-Allah such trouble is over; after he had provided the due provisions to them, Yousuf (or his attendants by his order), placed the most expensive royal cup that also was the standard to measure the grains, into the bag of his brother Benjamin; Yousuf knew well that there was a law that his stepbrothers understood that who steals something and then he is found guilty beyond any doubt, he has to become the slave to the person from whom he had stolen that while in Egypt, this was against the law of the land; so the king of Egypt had provided some code of social laws there and it did have some clause that asked to refrain from taking any free person into slavery; the Quran says that Allah planned this solution for him to keep Benjamin at Egypt so this acquits Yousuf from any blame on the matter by the Islamic viewpoint; this was the second visit of his stepbrothers to Egypt and one of them who was the eldest according to the Quran, stayed there by his own free-will as he felt unable to face YAQUB (Jacob) on the loss of Benjamin; they all had given him most solemn word to guard Benjamin as best as they could and they did try to influence Yousuf to take any one of them instead of him but to no avail; the Ruku begins by the statement that when Yousuf had placed the royal cup at Benjamin’s bag, one of the attendants there announced to the procession in which the brothers of Yousuf were present too, that they surely are thieves; all persons in that were astounded and asked clarification; the attendants told them that the royal cup that related to measuring of grains and that related to the valuables of the king, was missing; one of the main attendants there vowed as an incentive to them to produce it, that he would see that the person who provides it back, gets one more camel-load of provisions (most probably without pay) and he would make that sure; all the persons in the procession took an oath by the name of Allah that they have come here from places far-away to get necessary provisions for them and not to create trouble to any of persons there already facing these hard times; even if someone of them has taken-up this most foolish act, they certainly are not thieves; the attendants wanted the clarification (most probably at the direction of Yousuf) to learn their verdict for the thief if he is among them that would prove them liars (at-least to the claim that nobody of them is responsible for its disappearance); they declared according to the law that they recognized that such person would himself be the punishment to his crime as they do treat the unjust persons in such manner; it is interesting to note that their words did not comply to the standard text of the law as they had said that “the requital of this is that the person in whose bag it is found shall himself be (held for) the satisfaction thereof”; it certainly is not necessary that what manifests in this manner is the sure sign of the crime as the circumstantial evidence has its limits; it was fine before when some person was just enough to provide it for Yousuf when ZELICHA had asked him to commit the most shameful act with her yet at this instance, it did need further verification; Yousuf (or one of the attendants there) started the search with other of bags that seemed random before the search of the bag of Benjamin and after the words that the persons at the procession had used, this was the most proper manner to start the search; the AAYAT notes that Allah had provided this for Yousuf so that he gets no blame there as the law of the king did not allow to take any free person into such custody; this also clarifies that he did not do anything wrong by the Islamic viewpoint as Allah, the true Lord, provided the way out for him Who only is the true authority; when He intends to do something, He has got His ways to do it and most certainly, all are most unable to stop Him from anything He intends; Al-Hamdu Lillah; the stepbrothers of Yousuf could not hold their anger on this foolish act that they considered to be the doing of Benjamin and remarked that if he has stolen something, his brother also had stolen something before his doing; they probably meant that he had concealed his dream from them which told clearly that he would rise to the amazing height of material and spiritual achievement; whatever they meant, Yousuf did understand it yet he kept it to himself and replied in casual terms that they are much liable to theft and Allah knows the true essence of the blame that they are putting on Yousuf; he had indicated to them without clarity that they had concealed the whole of person of Yousuf at the dark well so that theft was more remarkable than anything that they are putting on Yousuf; note that Allah had revealed to him at the dark well that he would tell his stepbrothers about this sinful act and they would not get it (see AAYAT-15); Al-Hamdu Lillah; they could see that Yousuf would hold Benjamin at Egypt and that troubled them highly; they had given their solemn word to their father to care about his security and here, they were losing him to Yousuf; they requested him to keep one of them instead of Benjamin against the crime he had committed to which Yousuf plainly refused; they tried to pursue him to accept their plea by telling him that his father (Jacob) is an old man and as such, he would be most hurt to lose him at this age; they had seen him to care for refined attitudes and that they stated by the words that “surely we see you to be of the doers of good”; his answer cares to the fact that Benjamin actually had not been found responsible to that as he told them that “may Allah protect us that we should seize other than him with whom we found our property as then most surely we would be unjust”; certainly, it was most appropriate for him to present the matter in this manner from his side because the available circumstantial evidence could not become the standard of giving the verdict against theft; note also that he said MA’AZ-ALLAH (shelter of Allah, I do take) as any call towards any of the major sins asks the Muslim person to take the shelter of Allah; he had said it at that moment too when ZELICHA had called him to serve her lustful desire as we have studied at this Surah at AAYAT-23; Al-Hamdu Lillah.
YOUSUF-The Tenth Ruku
80. Then when they despaired of him, they retired, conferring privately together. The eldest of them said: Do you not know that your father took from you a covenant in Allah's name, and how you fell short of your duty with respect to Yousuf before? Therefore I will by no means depart from this land until my father permits me or Allah decides for me, and He is the best of judges:
81. Go back to your father and say: O our father - surely your son committed theft, and we do not bear witness except to what we have known, and we could not keep watch over the unseen:
82. And inquire in the town in which we were and the caravan with which we proceeded, and most surely we are truthful.
83. He (YAQUB) said: Nay, your souls have made the matter light for you, so patience is good; maybe Allah will bring them all together to me; surely He is the Knowing, the Wise.
84. And he turned away from them, and said: O my sorrow for Yousuf - and his eyes became white on account of the grief, and he was a repressor (of grief).
85. They said: By Allah - you will not cease to remember Yousuf until you are a prey to constant disease or (until) you are of those who perish.
86. He said: I only complain of my grief and sorrow to Allah, and I know from Allah what you do not know.
87. O my sons! Go and inquire respecting Yousuf and his brother, and despair not of Allah's mercy; surely none despairs of Allah's mercy except the disbelieving people.
88. So when they came in to him, they said: O chief - distress has afflicted us and our family and we have brought scanty money, so give us full measure and be charitable to us; surely Allah rewards the charitable.
89. He said: Do you know how you treated Yousuf and his brother when you were ignorant?
90. They said: Are you indeed Yousuf? He said: I am Yousuf and this is my brother; Allah has indeed been gracious to us; surely he who guards (against evil) and is patient (is rewarded) for surely Allah does not waste the reward of those who do the good.
91. They said: By Allah - now has Allah certainly chosen you over us, and we were certainly sinners.
92. He said: (There shall be) no reproof against you this day; Allah may forgive you, and He is the most Merciful of the merciful.
93. Take this my shirt and cast it on my father's face, he will (again) be able to see, and come to me with all your families.
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The Ruku tells that when they saw that it is of no use to pursue Yousuf to release Benjamin, they separated themselves from all persons gathering at some place there to reflect on the situation; they had consulted each other even at the time when they intended to take Yousuf away from their father but this situation about Benjamin had fallen upon them unexpectedly; the eldest of them refused to leave the place without Benjamin as he could not face Jacob on the loss of Benjamin after all what they had done to Yousuf; they all had seen that the loss of Yousuf did not bring him near to them but he still was highly attached to him even in his absence; he told them that he would stay there until Jacob gives him the permission to join him or Allah provides something most positive to make things well at this utmost bleak situation; Jacob had taught all his children well about the good attitudes at the trying times that they might face and so his eldest son took-up whatever he could do at that moment of time; he had not lost hope and his words that “Allah is the best of judges” denote that he was most optimistic that ultimately everything would turn out well; he told them all to return to Jacob and present the situation to him plainly that Benjamin had committed theft and that certainly is the case to the best of their knowledge; they all would ask him to see that they could not have known what the future conceals and they would make the persons at the procession with whom they had advanced, witnesses to their appeal; they would tell him in most plain terms that they certainly are most truthful in this matter; however, with all denial to their involvement in this issue about Benjamin, Jacob refused to accept their innocence and replied that their souls have made the matter light for them, so true patience on his part is most appropriate; but he added that “maybe Allah will bring them all together to me; surely He is Most Knowing, Most Wise”; note that he knew because of the dream that Yousuf had seen at his childhood (and that he had interpreted for him) that he was alive and he also had the notion that he was at some influential status; he turned away from them and his eyes were showing whiteness (cataract) that he had developed because of the trauma of the grief that he had gone through as he had suppressed that grief so much; AAYAT-85 & 86 tell that they worried for him in words that “by Allah - you will not cease to remember Yousuf until you are prey to constant disease (i.e. the extreme cataract that had ultimately caused whiteness to eyes) or you become of those who perish; he said that I only complain of my grief and sorrow to Allah (as that is the asking of the true patience), and I know from Allah what you do not know (that Yousuf is still alive though I do have some reservation to his safety)”; note that he had the feeling that Egypt is the place where all of them would unite so he asked his sons to proceed on again to Egypt; he asked them all to search there for Yousuf too while striving to get Benjamin back as that is the true asking of TAWAKKUL upon Allah; they would not despair of Allah's mercy as surely none despairs of Allah's mercy except the disbelieving people; so they returned to Egypt and found an opportunity to come to Yousuf; they told him that much of distress had afflicted them and their family (as three of brothers from among them are absent now from their home) and they told him that they did not even have much of money to buy the provisions as they had to come early though they had brought some scanty money; they asked him to give them the full measure of provisions even though their amount was lesser in return and they asked him to become even more charitable to them (i.e. they humbly hinted to give them the custody of Benjamin too); they added that surely Allah rewards the charitable persons so as to emphasize that their main concern is to get Benjamin back from him; Yousuf understood their hint and that was the time when he disclosed his identity by the searching question to them if they knew how they had treated Yousuf and his brother when they were ignorant?; it was clear that Benjamin could not have given him the detail about the episode when they had put Yousuf into the dark well (though the loss of Yousuf did cause agony to Benjamin too afterwards besides Jacob) so even though astounded by the query, they understood well what it meant; Yousuf conformed their realization that he certainly was Yousuf with his brother Benjamin at his side and he told them that “Allah has indeed been most gracious to us; surely he who guards (against evil by taking-up TAQWA) and he also has true patience then surely Allah does not waste the reward of those who do the good”; TAQWA (that is the attitude of the heart which means that all Muslims must fear Allah that they do not get His displeasure by their sins becoming so sinful that they lose the chance to regain JANNAH and with that, they also must have such hope to Him that He would keep them safe from the Satan at all times and at all places) and SABR (that is the attitude for the true patience on troubles that develops to discard the interest towards the worldly possessions except for what is necessary to take for subsistence so as not to fall into sins, with all trust in Allah) are the two such virtuous attitudes that do provide the spiritual closeness to Allah, the true Lord; Al-Hamdu Lillah; his stepbrothers then totally realized the fact unconditionally with no ifs and buts that “by Allah - now has Allah certainly chosen you over us, and we certainly were sinners”; Al-Hamdu Lillah; he told them that “(there shall be) no reproof against you this day”; note that these words are exactly the same words that the last Prophet Muhammad PBUH had said to the chiefs at Makkah when he had conquered Makkah decisively; he forgave them at that period in time upon all troubles that they had inflicted upon him and his companions; it was then that the land of Arabia rose to spread the message of Islam all over the known world; Al-Hamdu Lillah; Yousuf sent his shirt with them to his father that he had upon him at that time with the statement that it would cure his affliction and he would become able to see properly again; it is interesting to note that three of his shirts were presented as respective evidence related to the matter at hand that included his shirt that he had on at the time when his stepbrothers had put him into the well and his shirt that he had on at the time when ZELICHA had run behind him and his shirt that he had on at the time when he needed to send his identity to his father; his stepbrothers, ZELICHA and his father YAQUB all went through much high grief that related to the absence of Yousuf but ultimately, they did find things getting better; Al-Hamdu Lillah; Yousuf-AS asked his stepbrothers to bring all the family members without exception to Egypt where all of them would live happily together; they all did unite there but the happenings in the history are stranger than the stories in fiction and the events ahead led to the slavery of the Bani-Israel within a couple of centuries or so until the time Moses-AS delivered them from their extreme plight after about 400 years of their arrival to Egypt by the command of Allah; Al-Hamdu Lillah.
YOUSUF-The Eleventh Ruku
94. And when the caravan had departed, their father said that most surely I perceive the fragrance of Yousuf, unless you pronounce me to be weak in judgment.
95. They said: By Allah, you are most surely in your old error.
96. So when the bearer of good news came he cast it on his face, so forthwith he regained his sight. He said: Did I not say to you that I know from Allah what you do not know?
97. They said: O our father - ask forgiveness of our faults for us, surely we were sinners.
98. He said: I will ask for you forgiveness from my Lord; surely He is Forgiving, Merciful.
99. Then when they came in to Yousuf, he took his parents to lodge with him and said - enter safe into Egypt, if Allah please.
100. And he raised his parents upon the throne and they fell down in prostration before him, and he said - O my father! this is the significance of my vision of old; my Lord has indeed made it to be true; and He was indeed kind to me when He brought me forth from the prison and brought you from the desert after the Satan had sown dissensions between me and my brothers, surely my Lord is benignant to whom He pleases; surely He is the Knowing, the Wise.
101. My Lord! Thou hast given me of the kingdom and taught me of the interpretation of sayings - Originator of the heavens and the earth - Thou art my guardian in this world and the hereafter; make me die as one of the Muslims and join me with the good.
102. This is of the announcements relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans.
103. And most men will not believe though you desire it eagerly.
104. And you do not ask them for a reward for this; it is but a reminder for all of mankind.
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The Ruku commences by the statement that YAQUB-AS had the feeling miraculously from Allah that there is good news with the caravan that has departed from Egypt to reach them; he told it to those that were with him at home that he feels that they are soon to meet Yousuf and they replied to his miraculous intuition that this only seems as the wishful thinking on his part; but it happened as the procession came home and one of them put the shirt of Yousuf upon his face that his sight came back and he addressed all of them that he did tell them that he knows from Allah what they do not (that Yousuf is alive and they all would certainly unite); Al-Hamdu Lillah; his sons asked him to pray Allah to forgive them on their misdeed about Yousuf to which he agreed yet he postponed it for some period ahead; he intended that the dream of Yousuf does manifest into practice so with the compliance to that, they would practically denote their realization of his better spiritual status and so that would be the better time to ask Allah for their forgiveness; YAQUB-AS did have the knowledge to see the better time to do his deeds and it has been mentioned that even then, he waited for the last part of the night to ask Allah for their forgiveness when they were safe at Egypt; Al-Hamdu Lillah; as they reached there, Yousuf approached them and he told them to enter the land of Egypt with all safety by the will of Allah; this was the most beautiful union of the persons there that the history has recorded at its fold and that even shaped the history ahead; AAYAT-100 tells - “and he raised his parents (his father and his stepmother) upon the throne and they (his brothers) fell down in prostration (to show their regards) before him, and he said - O my father! this is the significance of my vision of old (that I saw at my childhood); my Lord has indeed made it to be true; and He was indeed kind to me when He brought me forth from the prison and brought you from the desert after the Satan had sown dissensions between me and my brothers, surely my Lord is benignant to whom He pleases; surely He is the Knowing, the Wise”; Al-Hamdu Lillah; note that though he had seen all the eleven planets and the sun and the moon to prostrate themselves to him, practically his brothers only gave him the official obeisance; this matter relates to the interpretation of dreams as the interpretation of a dream does find validity even if there is some practical twist in it that does not affect its message to apply completely; Al-Hamdu Lillah; this point is notable too that from the times of Muhammad PBUH, the last Messenger of Allah, the practical set-up of Islam does not allow to fall prostrate to any of the creation of Allah for any reason whatsoever though at the times of Yousuf-AS, such prostration to show utmost regards to someone (without taking him equal in authority to Allah) was not prohibited; at that time, Yousuf-AS reminded his father YAQUB-AS that this is the practical display of the dream that he had seen at his childhood so Allah had proved it as true and He has united them all after such trying times that they all have faced in their own manner especially after the rift that had come between him and his brothers due to the doing of Satan; the AAYAT here that is AAYAT-100 implies that though everything takes place by the will of Allah yet it is most appropriate to give Satan all the blame for whatever affliction takes place to any person as Allah certainly is always Most Caring to all persons; He puts someone to hardship only when he/she does ask for hardship to himself/herself by extreme wrong-doings towards which the Satan instigates; Al-Hamdu Lillah; after the expression of gratitude to Allah on providing ease from the trying times, Yousuf-AS mentioned more of His blessing upon him that He provided him with the position to command the specific area of social concern and that He provided him the knowledge of the interpretation of dreams & the understanding of the attitudes that people had at different occasions; so he showed his further gratitude to Allah on His blessing upon him that related to his physical status and to his spiritual status; Al-Hamdu Lillah; he prayed Allah, the only Creator of all the creation at the heavens and the earth, Who always has all His attributes and Who only is the true Lord, that he dies as one of the true Muslims whenever his death occurs so that he remains among the highly good persons at AKHIRAT too; he acknowledged fully that Allah only is his true friend both here and at the hereafter; Al-Hamdu Lillah; note that Surah FATIHA had opened the Quran with this manner that the Muslim person praises Allah and realizes that Allah only is his true Lord and asks Allah to keep him always to the right path; the beautiful account of Yousuf-AS ends in the same manner where he praises Allah and realizes that He only is his true Lord and then makes DUA (prayers) to Him to keep him always to the right path; it certainly is Allah only Who brings the person to the right path and then keeps him firm upon it; Al-Hamdu Lillah; the last three AAYAAT of the Ruku - that are 102, 103 & 104 - relate to the liability of the last Prophet Muhammad PBUH that “these are the tidings of the unseen which We inspire in you (O Muhammad PBUH); you were not present with them when they fixed their plan and they were scheming; and though you try much with all good intention, most men will not believe; and you do not ask them for a reward for this; it is but a reminder for all of mankind”; these AAYAAT tell that now as the Quran has provided the account of Yousuf-AS in detail, it would be proper for the disbelievers to believe in the teachings that Muhammad PBUH is giving them as he certainly was not present when the stepbrothers of Yousuf-AS had fixed their plan (to get rid of him somehow) and they were scheming (about ways to do it); these AAYAAT tell that even with such clear proof that the Quran has told this account well, most of such persons who had not believed yet, would still not come to Islam as they would make lame excuses though you (O Muhammad PBUH) intend highly for their benefit; you do not ask any asset from them but you only provide them such thing that benefits them; this Quran certainly is the reminder to all peoples of the world about how the person would live his life at the world; the AAYAAT imply that if they accept the Quran, it would be most beneficial to them and if they do not, you (O Muhammad PBUH) are not responsible for what comes to them; they themselves would be responsible for all the consequence of their disbelief and that would manifest well at the Day of Judgment; Al-Hamdu Lillah.
YOUSUF-The Last Ruku
105. And how many a sign in the heavens and the earth which they pass by, yet they turn aside from it.
106. And most of them do not believe in Allah without associating others (with Him).
107. Do they then feel secure that there may come to them an extensive chastisement from Allah or (that) the hour may come to them suddenly while they do not perceive?
108. Say: This is my way: I call to Allah, I and those who follow me being certain, and glory be to Allah, and I am not one of the polytheists.
109. And We have not sent before you but men from (among) the people of the towns, to whom We sent revelations. Have they not then traveled in the land and seen what was the end of those before them? And certainly the abode of the hereafter is best for those who guard (against evil); do you not then understand?
110. Until when the apostles gave up the hope and the people became sure that they were indeed told a lie, Our help came to them and whom We pleased was delivered; and Our punishment is not averted from the guilty people.
111. In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to the people who believe.
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The last Ruku of the Surah presents the fundamental teachings of Islam and it especially asks attention to believe firmly in TAUHID; its first AAYAT states that there are many signs in the heavens and in the earth which ask their attention yet they just pass by them without any observation to them; these signs have the potential to guide them to TAUHID yet they practically ignore them; Allah has bound everything to laws and these actually are not scientific laws though counted among them but they actually are such laws that apply at the universe around and observation is able to detect them though it does need the good ability in Math; the foremost of them is the law of the universal gravitation (that also includes the acceleration of falling things towards the ground besides its astronomical sense) and then comes the law that every action has such reaction that is equal in force but opposite in direction and then the laws that directly relate to “Work”; if a person learns Physics even in the contemporary manner, he would see that many of its laws relate to these three categories and in fact, all of the laws that relate to Physics, are well to detect by the study of the heavens; note that Allah has asked all persons to observe the heavens much (and even their own selves) in the Quran and it is notable that the Muslims did much work that related to Astronomy (even studying it from other of contemporary persons) and that related to Psychology (as they studied dreams to height and they noted the attitudes of all persons by their direct observation); note that the Muslims did much work at Medicine too yet it received its refinement only in the past couple of centuries by the non-Muslims (though it highly needs the application of the Islamic moral values to that medical practice which is in vogue currently); presently I, MSD, would insha-Allah note some of the negativity by the Islamic perspective that relates in practice of the west at the field of Astronomy (study of the heavenly bodies and in fact, study of all that is around) and their attitudes that they have developed with time (due to their errors in the study of the inside of the Man); Al-Hamdu Lillah; note about Astronomy, that though the west has learnt many of rulings that relate to it well yet by the Islamic view, their mistake lies at the benefits that they ask by their findings at it; they have turned it to such practice which asks to explore the heavenly bodies by physical presence there and such benefits that they ask by it, have no rightful basis for sure; certainly, Allah has already provided the necessary benefits to the Man by all creation at the heavens and the earth; moreover, in the name of development, they have sent man-made satellites above that have highly disturbed the environment there while this all has not only caused much of the available resources at the world to go waste (that they could have used in much better manner for the needy persons here) but this also has presented much of challenge to the Islamic living-manner; the matter needs much analysis to bring its negativity well at fore yet even the brief hint about it here might lead the wise persons at authority (if they do get this hint early) to reserve its practice to the most strict necessary mode; that reservation only would cause the better living at the world rather than putting much of the matters at hand of these man-made satellites; Al-Hamdu Lillah; as for the study of attitudes of the west, I, MSD, would provide some necessary notable points at the Supplementary note after this note on the last Ruku; AAYAT-106 tells, “and most of them do not believe in Allah without associating others (with Him)”; note that the disbelievers in Islam that were at Makkah took angels MA’AZ-ALLAH as the daughters of Allah while the Jews that were at Madinah took in practice only those of commands of Torah that they found convenient to them and discarded other of its commands from their practice by lame excuses; so even though they claimed to believe in Allah yet their belief and their practice both had such flaw that led them to associating others with Allah; may Allah save all Muslims from SHERK that is the biggest of sins; the next AAYAT questions them if they think that they had become secure from such calamity that might fall upon them as an extreme chastisement at the world from Allah or if they think that they had become secure from the Hour (the last day of the world) that might come upon them suddenly when they are most unaware of it; the Quran has stated clearly that those persons who receive the message of Allah by any of His Messengers, they must necessarily accept it as their rejection of it would put some extreme chastisement upon them even at the world as Surah AARAAF has presented most explicitly; note here that though many of the signs for the Hour would manifest before its coming as Ahadith (i.e. the narrations that report the speech of Muhammad PBUH, his deeds and even his silence upon all issues of life) have told explicitly yet the human error in getting them is not out of question; note also that many of these signs have already come to pass as many of ULAMA have clearly explained at their writings and I, MSD, also have clarified at my notes on Tirmidhi that is one of the most significant books of Ahadith; that writing is available at the net by the name of “Notes on Tirmidhi-Ahadith”; Al-Hamdu Lillah; AAYAT-108 asks Muhammad PBUH to tell clearly about Islam that this is my way so I call towards TAUHID; I and my companions are most certainly on the right path as all of us have taken it with all clarity inside; and glory be to Allah Who most certainly is pure from things that the disbelievers at Makkah and the Jews (and the NASARAA) say about Him; so the AAYAT asks Muhammad PBUH to state clearly that his belief is most clean from the wrongs that any of the disbelievers utter about Him and this proves that he certainly is not among the polytheists; Al-Hamdu Lillah; the two AAYAAT ahead tell about the Messengers of Allah with the note that they all were men and that they all belonged to sizeable towns; the first of these AAYAAT states as query to them that those who disbelieve, they need to travel in the land so that they see that the disbelievers perished away and Allah saved those righteous persons who had TAQWA; the residence (i.e. JANNAH) at AKHIRAT for these righteous persons is even better for them; it had happened at times that when the Messengers of Allah gave up the hope that the disbelieving people would accept the Guidance to the right path and the disbelieving people thought that they had been told some fib only by the Messengers in them (that they would be severely punished even at the world if they persist on their denial to the Messengers), then came the help from Allah to the Messengers and Allah saved only those whom He willed; even if there occurs some period in time for His punishment to come upon the disbelieving persons, it does not mean that it would not come as that punishment is not averted from such persons who are most guilty of denying the Messengers; note that it is not questionable if any of the Messengers (or any of the true Muslims) give up the hope that the disbelieving persons he addresses would accept Islam yet to despair from the blessing of Allah is highly wrong as He would ultimately bring the righteous persons ahead to manage the affairs at the world (see AAYAT-87 of this Surah YOUSUF); note that AAYAT-53 of Surah ZUMAR says plainly not to despair of the Mercy of Allah because Allah forgives all sins of the true Muslims as they repent upon them even if they had done them in some quantity to afflict themselves; certainly, He is Most Forgiving, Most Merciful; Al-Hamdu Lillah; the last AAYAT of the Surah tells about the Quran that reads, “in their histories there is certainly a lesson for men of understanding; the Quran is not such narrative which could be forged, but a verification of what is before it (i.e. Torah) and a distinct explanation of all things (to learn the true attitudes at all situations) and a guide (to the right path for the true belief and righteous deeds) and a mercy to the people who believe (who keep to Islam and repent on whatever wrongs they commit in the pressure of their inclinations inside)”; may Allah keep all of good Muslims most committed to the Islamic teachings; Al-Hamdu Lillah.
Supplementary note on AAYAT-105 of Surah YOUSUF
For the study of attitudes of the west, I, MSD, would present some points to note that I find appropriate by observation and though they are not applicable to all of it yet they generally provide an idea to its erroneous leanings as of now and my regrets, if it hurts any person; to understand the Islamic viewpoint, it is most proper to note that it tells about the Man that he is born upon FITRATH (the sense, inclination and adherence to the Truth) and clarifies that as Allah has provided the immune system to the physique of the Man against any challenge to it, He has given his spirit also such manner which keeps him firm upon the fundamental teachings of Islam; so the loss of adherence to the righteousness, has led to the destruction of many nations and to the downfall of many of those that were most powerful at places; Al-Hamdu Lillah; for the erroneous attitudes that the west finds appropriate to adopt, the first point to note is that the west does not have the notion for the upright person as it takes such person as normal only if he is attached to the endeavors that relate to physical achievements while Islam values the spiritual stability that lead to the virtuous attitudes in all situations according to Islam; Al-Hamdu Lillah; the second point to note is that it does not have the notion to harmonize matters of life among each other but it takes the matters of life as such competition at the world among each other at which every person needs the upper hand for himself against others that would remain as subordinates to him while Islam values the ties of love that in all matters at the world all Muslims would care about each other as they all are brothers (and AKHIRAT is their main concern for which they would compete to receive the better status) and they all would caringly ask other than Muslims to come to Islam due to the humane sympathy; Islam appreciates remaining selfish at matters of AKHIRAT where all persons have to answer individually for their own lives that they had led at the world yet it asks to remain most charitable in spending amounts (that Allah provides to the Muslim person) upon the needy as much as he finds easy, at the life at the world; it tells us all to live on with the true belief and to be pleased with less of worldly possessions living on necessities as much as possible; it guides us all to run fast towards the mercy of Allah and towards JANNAH that is as vast as the whole universe and that is prepared for those who really are attentive to Allah (see AALE-IMRAN-133); it advises us all to hasten towards the good deeds with the guidance that the best of expenditures is to spend the assets of the life at the world that are more than necessities, in charity to the needy (see BAQARAH-219); Al-Hamdu Lillah; the third point to note is that it inclines to most high fear of the strong ones at the surroundings as there is some tendency (perhaps based on its history) which asks it to take strength as the means to suppress the weak at the world while Islam values the strength to be the means to provide shelter to the weak (especially the women among them and it asks them righteously to living with avoidance to ask attraction to their beautiful physique); Al-Hamdu Lillah; these three significant points are such that they make up together all the psyche of the west that leads all its attitudes and I, MSD, would insha-Allah present ahead the observation that, besides other issues, would also present how that psyche manifests at times; firstly, please note that the west tries its best to present itself as it only has been, and it only is, actually at the head of things that denote worldly achievements even if that asks to misrepresent the history (so at the head of every discovery and each invention, there comes the name of someone among the western people unless some other name than of someone in them, is most obvious to mention); secondly, please note that it is fair to say that there are many such persons in the west who had shown their worth in the inventions of technical gadgets in the common usage today (which they brought at fore at the times when the Muslims were bound by imperialism led by the west then) yet most certainly, the discoveries of the laws operating at the universe (and at the inside of the Man) are not limited to names of some particular persons; thirdly, please note that I, MSD, am able to tell many of the sayings in Urdu (that is my language) which strangely if translated in physical terms, would represent the physical laws most explicitly and that especially relate to the three categories that I just indicated at the beginning of the note at the last Ruku (but presently, I would not be explicit on this issue); fourthly, please note that those laws that the west names as the physical laws only, are not just physical in nature but they represent some spiritual inclinations of the Man too as the Creator of all creation is only Allah Who is the only true Lord; Al-Hamdu Lillah; fifthly, please note (though I regret to state) that it tells some inferiority complex at the western psyche as it would have been better if the west had taken all the credit only to their inventions and even to the principles that they work upon, yet had left the credit to the discoveries of universal laws totally open as they are such significant laws upon which Allah has founded the whole universe with the inside of the Man attached to them so He has asked much to guide the observation towards them by many aspects; sixthly, please note that it would have been much better if the west could have taken the whole of the mankind as well-included in the presentation of these discoveries but due to the unawareness to the FITRATH of the Man that leads to competition to each other at the worldly matters and that leads to fear of the persons at some authority at the worldly matters among them, they seem to be in the need to present them as their fruits only to all persons of the world (and this fear of the persons at power taking them other than their own, have led them to make such extremely deadly things that they name as weapons of the warfare though they actually are not that, by which they might end all things alive in no time if any notable war takes place among the mankind) but Muhammad PBUH, the last Messenger of Allah, has taught us Muslims that from wherever you find something of knowledge (that relates to some law that operates at the universe), that certainly belongs to you only for the benefits to all of the mankind; this also implies that whatever we Muslims are able to provide to the world from the concepts upon which Allah has set-up the universe (and the inside of the Man), we Muslims are most liable to do it as it would bring all persons near to Islam; Al-Hamdu Lillah; eighthly, their boldness to hold the discoveries to their names only led many of their professors (who thought their ideas only in terms of the benefits of the life at the world in the name of secularism and by the assumption that the Man is but an animal only), to present such idiotic things that were totally baseless and though these idiotic things were corrected too by good statements on solid grounds with time yet there are still many of such persons at the west, whose unworthy pride prevents them to openly disown such idiocy but presently I, MSD, would not be explicit on this issue; there is much still to present as analysis to the western psyche yet I, MSD, hope that even this much would enable the Muslims to cure the sense of inferiority that many of them have developed against the western people who themselves are most probably given to the inferiority complex; may Allah guide all good persons to the wisdom by Islam to take-up all right attitudes at all issues of life; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of YOUSUF ends; Al-Hamdu Lillah
www.saleemdada.weebly.com
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Surah RA’AD
(Consists of 6 Ruku; from MK-12 to H-02)
RA’AD-The First Ruku
1. Alif Lam Mim Ra - These are the verses of the Book; and that which is revealed to you from your Lord is the truth, but most people do not believe.
2. Allah is He Who raised the heavens without any pillars that you see, and He then mounted on the Throne (of power) and He made the sun and the moon subservient (to you); each one pursues its course to an appointed time; He regulates the affair, making clear the signs that you may be certain of meeting your Lord.
3. And He it is Who spread the earth and made in it firm mountains and rivers, and of all fruits He has made in it two kinds; He makes the night cover the day; most surely there are signs in this for a people who reflect.
4. And in the earth there are tracts side by side and gardens of grapes and corn and palm trees having one root and (others) having distinct roots-- they are watered with one water, and We make some of them excel others in fruit; most surely there are signs in this for a people who understand.
5. And if you would wonder, then wondrous is their saying: What - when we are dust, shall we then certainly be in a new creation? These are such, who disbelieve in their Lord, and these have chains on their necks, and they are the inmates of the fire; in it they shall abide.
6. And they ask you to hasten on the evil before the good, and indeed there have been exemplary punishments before them; and most surely your Lord is the Lord of forgiveness to people, notwithstanding their injustice; and most surely your Lord is severe in requiting (evil).
7. And those who disbelieve say: Why has not a sign been sent down upon him from his Lord? You are only a warner and (there is) a guide for every people.
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Surah RA’AD asks to develop observation of all things around to such heights where it enables the person to see that everything is going-on completely according to the will of Allah that ultimately leads to destruction of all wrongs and to consolidation of all righteous issues; Al-Hamdu Lillah; the Man has such tendency that asks him to see the obvious matters at hand yet it needs broadness in view to understand the issues of mankind because a century or two in the life of the mankind is not much to judge matters but it needs the whole of history to see how things have shaped out and that certainly proves the consolidation of all righteous issues; Al-Hamdu Lillah; the first AAYAT of the first Ruku starts with the MUQATTA’AAT and the indication that these are the AAYAAT of the Quran; it says that whatever which is descended upon you (O Muhammad PBUH), is certainly the Truth though many persons do not believe it; the second AAYAT then guides to observe that Allah has raised the heavens without any of such pillars that anyone is able to view and this tells that there is some intangible attraction among all things at heavens so that all stay there at stability and this clearly is the indication to the law of gravitation; note that even at the ancient times when the learned persons pondered at the AAYAAT of the Quran, there was this realization in few of such persons that there is some physical intangible force that does apply to the heavenly bodies; the AAYAT says ahead that after that, He mounted on the Throne (to denote His authority) and He put the sun and the moon at service; everything is in motion till an appointed time for it to serve and these include both of these lights too; the Quran uses the verb to denote the service of the sun and the moon in the past tense and this implies that there is no need to ask for any astronomical ventures as Allah has already put everything at the service of the man; note that AAYAT-20 of Surah LUQMAN reads, “do you not see that Allah has made what is in the heavens and what is in the earth subservient to you, and made complete to you His favors outwardly and inwardly?”; the last part of the second AAYAT tells that He regulates the affairs of all things and makes clear the signs that you may be certain of meeting your Lord; this part is explicit that as everything has to end for there is an appointed time for everything to serve as Allah has commanded for it then the life of all mankind also would end ultimately; Allah would then raise all of them from the dead when He wills for it and that day would be the Day of Judgment; Al-Hamdu Lillah; after leading the observation to heavens, the third AAYAT guides to observe that Allah has spread the earth beautifully and put upon it the mountains (that work to stabilize it so that it does not give-in to any light wobbling) and put upon it rivers (that flow to increase its beauty and to provide reservoir to elements that are positive to its natural environment); Al-Hamdu Lillah; and he has created all fruits in pairs (male & female) so that they spread on to all places according to the nature of the land & the environment that manifests there, in the service of the mankind; and for the sake of physical care to the mankind, Allah has also provided for the night to cover the day so that all persons might have the time to have their necessary rest from activities; these all surely provide many signs to all persons who do reflect on the issues of life; Al-Hamdu Lillah; so the observation of the heavens and the earth guides the mankind to realize that all this is the provision that stabilizes his physical life; with the awareness that tells the Man that everything is at his service in the physical sense outside (and he would care to it only up-to necessity), he would see that this implies that he needs the spiritual development inside rather than endeavors that relate to the physical development of things around without his own righteous development; he would achieve the true development inside with his total attention towards Allah only Who only is the true Lord; Al-Hamdu Lillah; AAYAT-4 tells that though there are lands at the earth that are adjacent to each other and vineyards, ploughed lands and such date-palms that have one of trunks or more and they all are watered by the same water yet some excel in taste to eat than others; this implies that it is fair to say that these grapes are better than those and this date has much better taste among others; the AAYAT ahead says, “and if you would wonder, then wondrous is their saying - what - when we are dust, shall we then certainly be in a new creation? – they are such, who disbelieve in their Lord, and they have chains on their necks, and they are the inmates of the fire; in it they shall abide”; this is the conclusion to the observation mentioned at the previous AAYAT that as the land provides many of different things to surface by getting the waters upon it, it would bring the bodies of the dead too when Allah commands it to do so; Surah ZILZAAL mentions that “when the earth is shaken with her (violent) shaking; and the earth brings forth her burdens; and the man says - what has befallen her?; on that day she shall tell her news; because your Lord had inspired her; on that day men shall come forth in sundry bodies that they may be shown their works; so he who has done an atom's weight of good shall see it; and he who has done an atom's weight of evil shall see it;” Al-Hamdu Lillah; they would be at different levels by their belief then and Allah would judge all of them according to their belief and their deeds at that specific day i.e. the day of HASHR (gathering) which is the first day of AKHIRAT and which also is named as the Day of Judgment; Al-Hamdu Lillah; the AAYAT indicates by the words “and if you would wonder” that nothing perturbs the virtuous persons who are most observant to the creation of Allah (especially to heavenly bodies) though many of such things would generally cause much wonder to many persons; Al-Hamdu Lillah; the AAYAT also indicates that those who think that it is impossible that all would rise from the dead, they have disbelieved in their true Lord; they have chains to their necks (that keeps them obsessed to the problems at their lives of the world) and they actually are the residents of the hell-fire where they would remain forever; AAYAT-6 reads, “and they ask you to hasten on the evil (the calamity from Allah to end their lives at the world) before the good (that they do accept the true guidance), and indeed there have been exemplary punishments before them (to those nations who had disrespected the Messengers of Allah that came to them); and most surely your Lord is the Lord of forgiveness to people (so He still gives them the time to come to the fundamental teachings of Islam), notwithstanding their injustice (to their own selves by asking for the calamity to come upon them early due to their disbelief)”; the AAYAT ends with the statement that though Allah cares so much even to those who challenge Him yet they all must understand well that Allah has all authority to punish them most severely even at their lives here; He certainly has all the true authority; Al-Hamdu Lillah; they used to object that why does Muhammad (PBUH) does not show any sign/miracle that tells that he is the Messenger of Allah; so the last AAYAT of the first Ruku answers their objection that his task is not to provide signs/miracles to prove himself but he has to warn the disbelievers in Allah of severe torment at AKHIRAT and has to provide practical guidance in all issues of life to all those who do believe in TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord), RISALAT (Allah sent His Messengers to the world to provide the Guidance to the right path and Muhammad PBUH is the last of His Messengers) and AKHIRAT (Allah would judge all peoples of the world at the Day of Judgment); note that Surah SHUA’RAA has presented the accounts of the Messengers of Allah where it has repeated this observation many times that “verily in this is a sign but most of them do not believe; and verily your Lord is He Who is the Exalted in Might, Most Merciful”; Surah RA’AD also guides to this sign that “and messengers before you were certainly mocked at, but I gave respite to those who disbelieved, then I destroyed them; how then was My requital (of evil)?” (AAYAT-32); we have studied at Surah AN’AAM that even when signs were provided to the disbelievers, they did not accept the Truth and Allah had mentioned there that whoever intends to believe in the Truth now after the descent of the Quran, he would believe in that by it only; so the Quran remains the only miracle at fore that He has sent to Muhammad PBUH who is His last Messenger and by it only, the Muslims have to ask all persons towards the fundamental teachings of Islam; Al-Hamdu Lillah.
RA’AD-The Second Ruku
8. Allah knows what every female bears, and that of which the wombs fall short of completion and that in which they increase; and there is measure with Him of everything.
9. The knower of the unseen and the seen, the Greatest, the Most High.
10. It is same (to Him) among you whether he conceals (his) words or he speaks them openly, and he who hides himself by night and goes forth by day.
11. For his sake there are angels following one another, before him and behind him, who guard him by Allah's commandment; surely Allah does not change the condition of people until they change their own condition; and when Allah intends evil to people, there is no averting it, and besides Him they have no protector.
12. He it is Who shows you the lightning causing fear and hope and Who brings up the heavy cloud.
13. And the thunder declares His glory with His praise, and the angels too for awe of Him; and He sends the thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is Mighty in prowess.
14. To Him is due the true prayer; and those whom they pray to besides Allah give them no answer, but (they are) like one who stretches forth his two hands towards water that it may reach his mouth, but it will not reach it; and the prayer of the disbelievers is only in error.
15. And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows too at morn and eve.
16. Say: Who is the Lord of the heavens and the earth? -- Say: Allah. Say: Do you take then besides Him guardians who do not control any profit or harm for themselves? Say: Are the blind and the seeing alike? Or can the darkness and the light be equal? Or have they set up with Allah associates who have created creation like His, so that what is created became confused to them? Say: Allah is the Creator of all things, and He is the One, the Supreme.
17. He sends down water from the cloud, then watercourses flow (with water) according to their measure, and the torrent bears along the swelling foam, and from what they melt in the fire for the sake of making ornaments or apparatus arises a scum like it; thus does Allah compare truth and falsehood; then as for the scum, it passes away as a worthless thing; and as for that which profits the people, it tarries in the earth; thus does Allah set forth parables.
18. For those who respond to their Lord, is good; and (as for) those who do not respond to Him, had they all that is in the earth and the like thereof with it they would certainly offer it for ransom. (But for) those, an evil reckoning shall be theirs and their abode is hell-fire, and evil is the resting-place.
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The Ruku states three most significant things that even relate to whole of this Surah; those are that Allah has set the world in such manner that every person comes to the world by number He wills; He has set the world in such manner that only those things (tangible or intangible that include the concepts too that affect the mankind) stay on among the men that are truly beneficial by His will; He has set the world in such manner that all those who live by His obedience, they receive the HUSNA (i.e. such bliss that provides them peace inside at the world and that provides them the good entry to JANNAH at AKHIRAT) by His will; Al-Hamdu Lillah; so He tells here (and at the whole of this Surah) that He has all control over the physical and the spiritual matters of the mankind and He knows what affects them at any of these matters as it is His will that actually affects the mankind; Al-Hamdu Lillah; the first AAYAT reads, “Allah knows what every female bears (at her womb that might be a male or a female child; or more than one; or the attitudes that he would develop; or that might be the lining that sheds out at menses), by how much the wombs do fall short (of the period of menses or of birth) or do exceed (of that period); and there is measure with Him of everything (so every person comes to the world according to that)”; He is Most Aware of the unseen (to the mankind) and the seen (that any man is able to get) so nothing would go out of the manner He has set by His will and He certainly is the Greatest and the Highest because He truly is the authority to decide for everything; Al-Hamdu Lillah; distances at space and differences of time does not affect Him as He hears all persons in the same moment whether someone conceals his speech or declares it openly; and as He sees all persons whether someone hides himself at the night or walks forth freely at the day, so nothing good or bad of any person escapes from His true knowledge whether he tries to conceal it or whether he presents it openly; Al-Hamdu Lillah; AAYAT-11 reads that “for his sake, there are angels following one another, before him and behind him, who guard him by Allah's commandment; surely Allah does not change the condition of some people (because He always provides the blessing from Him to all) until they change their own condition (so then, Allah punishes them due to their own wrong-doings); and when Allah intends evil to some people (due to their own wrong-doings on which they have no remorse), there is no averting it, and besides Him they have no protector”; Al-Hamdu Lillah; note that angels guard human-beings as there are JINN around that any of them is unable to see yet the angels see them; as JINN are stronger physically than the human-beings so Allah has protected them by angels who are even stronger than JINN; note also that Allah tells here that He cares for the mankind and so He provides only ease in all matters to all persons but when they do not care to His obedience, He punishes them severely; so at the world, that punishment to the wrong-doers even, is His blessing to those persons who value His obedience or have the beautiful inclination to accept it yet the time for the disobedient persons whom He punishes, ends abruptly and they are the extreme losers of all the ease at AKHIRAT; Allah certainly is RAHIM (Most Merciful) and He asks Muhammad PBUH “inform My servants that I am Most Forgiving, Most Merciful” (Surah HIJR-49) but He also is ZUN-TIQAAM (Most Capable to take His vengeance; see Surah IBRAHIM-47); Al-Hamdu Lillah; so when He wills to punish the wrong-doers, He puts the angels to their destruction and there is no one who has any ability to stop Him from anything that He wills, so they protect by the command of Allah and they destroy too when Allah commands them for that; Al-Hamdu Lillah; the next couple of AAYAAT at the Ruku tell about the lightening and the thunder; they read that “He it is Who shows you the lightning causing fear and hope and Who brings up the heavy cloud; and the thunder declares His glory with His praise, and the angels too for awe of Him; and He sends the thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is Mighty in prowess”; Al-Hamdu Lillah; note that the lightening and the heavy clouds cause fear to travelers and those who are at the need of shelter as it adversely affects their plans while it causes hope to those who desperately need waters at their crop-fields and also for their drinking; the thunder (RA’AD) by its loud terrifying noise at this occasion actually declares the glory of Allah with His praise; Al-Hamdu Lillah; though RA’AD literally means “thunder” but according to Ahadith, RA’AD is the name of that angel too that maintains the working of thunder at rains by the command of Allah so that means that it is that specific force of angels that maintains it and each of the angels of that force has the general name of RA’AD; so all angels praise Allah by the fulfillment of their assignments (at the earth and at the heavens especially the sky just above) that Allah has given them (and He would hit any person by thunderbolts if He wills) though the wrong-doers among the mankind argue about His authority; He certainly is the only true authority; Al-Hamdu Lillah; from AAYAT-14 to AAYAT-17, the Ruku tells about the true authority of Allah that it is most righteous to call Him only at whatever troubles any of persons faces and that the Muslims do at all troubles indeed; Al-Hamdu Lillah; but the call of disbelievers to those who they take as equal to Allah in authority in their matters, they do not have any power to answer their calls in any way and their example is like such person who stretches forth his two hands towards the water that it may reach his mouth, but it will not reach it; so the prayer of the disbelievers goes totally unanswered being the most erroneous thing; all need to observe that even the set-up of the world tells that the true authority is only of Allah (as He only is the RABB Who all must obey in the principles that He has provided to them); they need to see that everything at the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows too at the morning and at the evening (when the shadows are most pronounced so that means that they are totally subject to Him only, at all times); AAYAT-16 tells Muhammad PBUH to ask the disbelievers about the true Lord of the heavens and the earth and then to answer them ultimately that it is “Allah” (the notable thing here is that though there were some in them who had no care even to the name of Allah yet generally they believed that Allah is the Creator of all the creation; their problem actually was that they did not take Him as their true Lord to obey in principles to apply at all matters of life); their observation also tells them clearly that nothing is able to provide anything to them except Allah Whom they even take as the Creator of all the creation; the AAYAT tells him to ask them if the blind (the disbeliever) and the seeing (the believer) are alike?; or can the darkness (the disbelief) and the light (the true belief) be equal?; as the answer is evident that this is not so therefore it implies that the disbelievers are averse to accept even the most obvious that Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord; when they do believe that Allah is the only Creator of all creation so as the conclusion to it, they need to take-up His obedience too as all of His creation obeys Him though they would take it up by their free-will as their obedience to any other than Allah in principles is baseless; Al-Hamdu Lillah; therefore the last part of the AAYAT tells him to sum-up the message for them that as they believe that Allah only is the Creator of all things then they also need to leave all their disbelief and come to the true belief that He certainly is the only One (Whom they need to obey) and He certainly is the Supreme to take vengeance (so He would surely punish them severely if they live-on with His disobedience); Al-Hamdu Lillah; AAYAT-17 provides the most significant lesson of history that the Quran has indicated at other places too (and even at this Ruku at AAYAT-11) that Allah ultimately destroyed all those who rejected to live according to the commands of Allah as obedience to those commands only is the true worthy manner to live-on; Al-Hamdu Lillah; it reads that “He sends down water from the cloud, then watercourses flow according to their measure and the torrent bears along the swelling foam, and from what they melt in the fire for the sake of making ornaments or apparatus arises a scum like it; thus does Allah compare the Truth and falsehood; then as for the scum, it passes away as a worthless thing; and as for that which profits the people, it tarries in the earth; thus does Allah set forth parables”; Al-Hamdu Lillah; to understand this parable, it would be most feasible to get the meanings of the words that occur at it and here “the water” is the WAHI of Allah to His Messengers by His will and now it denotes the Quran; “the cloud” is the reservoir at inside of the Man that stores the Truth; “flow at watercourses” is the spread of the Message of Allah; “measure” is the extent to which the good Message spreads; “the torrent” is the beautiful impression of that Message; “the swelling foam” is the falsehood; “what they melt” are the notions that people of the world present at fore; “which profits the people” is the Truth that comprises of the fundamental teachings of Islam (especially TAUHID); Al-Hamdu Lillah; so the parable tells that the teachings of the Quran beautifully impress the inside of the Man that recognizes the Truth as its message spreads-on in all peoples of the world and then it brings all the falsehood at fore in all notions (that is brought forward without the consideration of WAHI) and it seems that the falsehood has become dominant yet its upper stay is short-lived and it finishes-off as Allah has set the world in the beneficial manner to the mankind (and as He guides even the efforts of the mankind to finish it off totally) so the Truth stays-on and all the falsehood vanishes; Al-Hamdu Lillah; the last AAYAT reads that “for those who respond to their Lord, is good (both at the world and at AKHIRAT); and those who do not respond to Him, had they all that is in the earth and the like thereof with it they would certainly offer it for ransom; but for those, an evil reckoning shall be theirs (at the world) and their abode is hell-fire (at AKHIRAT), and evil is that resting-place”; so this is the difference between the persons that are obedient to Allah Whom they have truly accepted as their RABB (the true Lord) and the persons that are disobedient to Him as only the truly obedient persons to Allah are liable to get the true success at AKHIRAT; Al-Hamdu Lillah.
RA’AD-The Third Ruku
19. Is he then who knows that what has been revealed to you from your Lord is the truth like him who is blind? Only those possessed of understanding will be mindful,
20. Those persons who fulfill the promise of Allah and do not break the covenant,
21. And those who join that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning.
22. And those who are constant, seeking the pleasure of their Lord, and keep up prayer and spend (benevolently) out of what We have given them secretly and openly and repel evil with good; as for those, they shall have the (happy) issue of the abode
23. The gardens of perpetual abode which they will enter along with those who do the good from among their parents and their spouses and their offspring; and the angels will enter in upon them from every gate:
24. Peace be on you because you were constant, how excellent, is then, the issue of the abode.
25. And those who break the covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be curse and they shall have the evil (issue) of the abode.
26. Allah amplifies and straitens the means of subsistence for persons whom He pleases; and they rejoice in this world's life, and this world's life is nothing compared with the hereafter but a temporary enjoyment.
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The third Ruku tells about the virtuous persons and their final success; and about the disbelievers and their final failure; the first AAYAT notes that the virtuous wise person knows that what has been revealed to Muhammad PBUH from Allah (i.e. the Quran) is the truth; he is never like the person who is blind as being among the wise persons, he has used his eyes, his ears and his heart to get the Truth; if some person does not achieve that, all these things are useless for him so he actually is blind; certainly, only those who are wise persons do heed truly; Al-Hamdu Lillah; AAYAT-20 to AAYAT-24 provide the detail of the virtuous wise persons and the first couple of these AAYAAT read that “those persons (are such) who fulfill the promise of Allah (that is the word that they gave to Allah at the world of spirits; see AARAAF-172) and do not break the covenant (that include all such pledges that the persons give to each other); and those persons (are such) who join (the good relations) that which Allah has bidden to be joined (among all good persons) and have awe of their Lord (that they fear with care to Him that He does not get displeased with them on any of their doings) and they fear the evil reckoning (that it does not happen at AKHIRAT that they fail to get the pleasure of Allah)”; Al-Hamdu Lillah; the next couple of AAYAAT that are 22 & 23 tell the pleasant life they would live at the world and at AKHIRAT respectively; they read “and those who are constant, seeking the pleasure of their Lord, and keep up prayer and spend (benevolently) out of what We have given them secretly and openly and repel evil with good so as for those, they shall have the (happy) issue of the abode; the gardens of perpetual abode which they will enter along with those who do the good from among their parents and their spouses and their offspring, and the angels will enter in upon them from every gate”; the virtuous wise persons always care by their patience to avail only the necessities of the life at the world as that is the best manner to achieve the pleasure of Allah; the AAYAT tells ahead that they keep up prayers to Allah and spend from whatever Allah has provided to them; note that the best manner to live-on the life at the world for the Muslims is to live-on with SABR (patience) and SALAH (prayers to Allah) taking them together and we have seen that the Quran asks for them at different places including Surah BAQARAH-153; the Muslims would take the assistance of SABR (which actually means to stop from all wrongs by efforts having all trust in Allah and denotes the attitude of patience on troubles that develops to discard the interest towards the worldly possessions except for what is necessary to take for subsistence so as not to fall into sins) and SALAH (which means to say the prayers to Allah that leads to the total attention towards Allah so that they get His pleasure and achieve the true success at AKHIRAT); note that to achieve the pleasure of Allah is the only aim of life (see Surah ZAARIYAAT-56); note also that these both SABR and SALAH respectively keep away from all base desires and certainly strengthen the attention towards Allah; the notable thing about SABR for the Muslims is to attach the self to something praiseworthy by Islam (even though that needs to put some strain to the self) against the option to take something that is blameworthy; Al-Hamdu Lillah; and the notable thing about SALAH is that it brings the Muslim person near to Allah as he persists on His remembrance by it; Al-Hamdu Lillah; so while SABR stops from attachment to the world, SALAH brings them to the attachment of AKHIRAT by the remembrance of Allah, the true Lord; Al-Hamdu Lillah; note that the AAYAT tells the virtuous wise persons to spend amounts in concealed manner and openly from what Allah has provided to them; this is highly notable that all which anyone has, certainly, it is Allah Who has provided that all to them and He asks them to spend only from that; for the Muslims, it is most virtuous to spend upon the needy persons whatever they have more than their necessity because it actually belongs to the needy persons that they have got with them so in that certainly is their examination; Al-Hamdu Lillah; Surah HOODH-114 told us that SALAH washes away the sins from the virtuous persons and here we find SABR and spending the excess amounts to the needy too having the potential to wash them away; so even though good SALAH in itself is strong enough to wash away sins yet when the Muslim person takes these all together, they do clear all of his sins most beautifully; such persons become truly liable to get the ultimate happy abode at AKHIRAT; Al-Hamdu Lillah; that comprises of JANNAAT (gardens of perpetual abode) which they will enter along with those who do the good from among their parents and their spouses and their offspring; this means that even if these near ones of someone are lesser in level though they did enter JANNAAT then Allah would raise their level up-to his level; and the angels will enter in upon them from every gate; AAYAT-24 reads that they would say to all those persons who achieved this true success that “peace be on you because you were constant (having SABR all the time), how excellent is then, the ultimate happy abode”; so living within necessities without attachment to the worldly things leads to all peace at AKHIRAT; Al-Hamdu Lillah; AAYAT-25 tells about the wrong-doings of the disbelievers that would result in their extreme failure at AKHIRAT; it reads that “and those who break the covenant of Allah after its confirmation (so they keep away from awareness of the righteous teachings of the Quran) and cut asunder that which Allah has ordered to be joined (so they keep away from the good persons around that might provide them the true guidance) and make mischief in the land (for worldly benefits so that the virtuous wise persons find living upon Islam extremely difficult); so upon them shall be curse (at their life at the world) and they shall have ultimately the evil abode (at AKHIRAT)”; the last AAYAT of the Ruku observes that “Allah amplifies and straitens the means of subsistence for persons whom He pleases; and they rejoice in this world's life, and this world's life is nothing compared with the hereafter but a temporary enjoyment”; so it is the will of Allah by which some people get much of the worldly possessions and the other of them get only meager amounts of those but that denotes His will only and not His pleasure; they would get His pleasure only by doing all works by His commands but they have become happy with whatever worldly things they have gained; what value does the life at the world holds (if they spend it in working for the worldly things) at AKHIRAT as then it would become of extremely little use; the only aim of life is to achieve the pleasure of Allah by the true belief and the righteous deeds according to that true belief and this would clearly manifest at the Day of Judgment; Al-Hamdu Lillah.
RA’AD-The Fourth Ruku
27. And those who disbelieve say: Why is not a sign sent down upon him by his Lord? Say: Surely Allah makes him who will go astray, and guides to Himself those who turn (to Him).
28. Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest.
29. (As for) those who believe and do the good, the good final state shall be theirs and the most goodly return.
30. And thus We have sent you (O Muhammad PBUH) among the nation before which other nations have passed away, that you might recite to them what We have revealed to you and though they deny RAHMAN, you say that He is my Lord, there is no god but He; on Him do I rely and to Him is my return.
31. And even if it were such Quran with which the mountains were made to pass away, or the earth were traveled over with it, or the dead were made to speak thereby; nay - the commandment is wholly Allah's - have not yet those who believe known that if Allah please He would certainly guide all the people?; and (as for) those who disbelieve, never will disaster cease to seize them for their (ill) deeds, or to settle close to their homes, until the promise of Allah come to pass, as verily, Allah will not fail in His promise.
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The first AAYAT of this Ruku states about the objection of the disbelievers that why Muhammad PBUH does not present any miracle from his true Lord; the AAYAT asks him to answer that it is the will of Allah that makes someone go astray and He guides only those to Him who do give attention to Him; note that this answer implies that the disbelievers need to see that the Quran truly is the miracle for him rather than argue about getting other miracles that actually are the acts that Allah shows for the validity of the claim of His Messengers; it is not the act of any Messenger and does not depend upon his will to bring it anytime or anywhere he intends; the next couple of AAYAAT tell that all must understand that it is the true belief of the believers in Allah and their remembrance of Him (by their commitment to the Quran) that sets their hearts to rest; most certainly the commitment to the ZIKR of Allah (the Quran) provides the true rest to hearts so all persons need to have the true belief according to the Quran and do all the good works that the Quran asks for and so the good final state shall be theirs (at their life at the world) and the most goodly return shall be theirs (at AKHIRAT); Al-Hamdu Lillah; the last couple of AAYAAT at this Ruku provides the significance of the Quran with the emphasis that all need to take its message by commitment to it in belief and good deeds (with understanding of Ahadith) rather than make it something to read only without its application to life; these AAYAT read, “and thus We have sent you (O Muhammad PBUH) among the nation before which other nations have passed away, that you might recite to them what We have revealed to you and though they deny RAHMAN (one of the names of Allah that tells that He cares for all His creation most mercifully at the life at the world that include the believers among the mankind and the JINN and even the disbelievers among them too as He provides even those the space to accept the Truth), you say that He is my true Lord (so I would certainly obey Him totally), there is no god but He; on Him do I rely and to Him is my return; and even if it were such Quran with which the mountains were made to pass away, or the earth were traveled over with it, or the dead were made to speak thereby (they still would not have believed it to practice which is what it asks of them but just have rejoiced by its amazing feats); nay - the commandment is wholly Allah's (that the Quran provides and that all must obey) - have not yet those who believe known that if Allah please He would certainly guide all the people?; and (as for) those who disbelieve, never will disaster cease to seize them for their (ill) deeds or to settle close to their homes (so that they get the heed and come to the right path), until the promise of Allah come to pass (i.e. some calamity falls upon them to end their lives), as verily Allah will not fail in His promise”; Al-Hamdu Lillah.
RA’AD-The Fifth Ruku
32. And apostles before you were certainly mocked at, but I gave respite to those who disbelieved, then I destroyed them; how then was My requital (of evil)?
33. Is He then Who watches every soul as to what it earns? And yet they give associates to Allah! Say: Give them a name; nay, do you mean to inform Him of what He does not know in the earth, or (do you affirm this) by an outward saying? Rather, their plans are made to appear fair-seeming to those who disbelieve, and they are kept back from the path; and whom Allah leads to err, he shall have no guide.
34. They shall have chastisement in this world's life, and the chastisement of the hereafter certainly is more grievous, and they shall have no protector against Allah.
35. The likeness of the garden which the righteous are promised; there flow beneath it rivers, its foods and shades are perpetual; this is the requital of those who guarded (against evil), and the requital of the disbelievers is the hell-fire.
36. And those to whom, We have given the Book rejoice in that which has been revealed to you, and of the confederates are some who deny a part of it. Say: I am only commanded that I should serve Allah and not associate anything with Him, to Him do I invite (you all) and to Him is my return.
37. And thus have We revealed it as the true judgment in Arabic, and if you follow their low desires after what has come to you of knowledge, you shall not have against Allah any guardian or a protector.
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The first AAYAT of the Ruku states that Allah had allowed the disbelievers at previous times too some period to correct themselves but when they did not avail that period to their benefit by acceptance of the message that the Messengers of Allah were providing to them, Allah gave them the most severe punishment even at the world; He knows everything about every one and the disbelievers do the extreme wrong when they make associates to Allah; O Muhammad PBUH - tell them to name those associates; do they intend to tell Allah something which they think that He does not know or they make them His associates only in literary sense as there certainly is no one that is equal in His absolute authority; the fact of the matter is this that their planning has become most fair-seeming to them so they have been totally stopped to care for the true guidance; certainly, when Allah leads someone astray in final terms then there is no one who can guide such person to the right path; Al-Hamdu Lillah; AAYAT-34 emphasizes that they would receive very severe punishment at their life at the world and the punishment at AKHIRAT would even be more severe where they would not find anyone to save them in any manner but Allah, the true Lord; the next AAYAT states the ultimate result of those who are totally attentive to Allah in their lives and in contrast of those who are totally uncaring towards Him; it reads that “the likeness of the garden which the righteous are promised; there flow beneath it rivers, its foods and shades are perpetual; this is the requital of those who guarded (against evil), and the requital of the disbelievers is the hell-fire”; Allah would provide the virtuous wise persons such garden that would have utmost beauty with the fresh water there and that would have all good edible things and that would present the most soothing environment to live; He would provide it to them forever; Al-Hamdu Lillah; the last part of AAYAT states the fate of the disbelievers that their requital would be the hell-fire; AAYAT-36 tells that those whom Allah has provided the book (Torah), they generally rejoice on what has been given to you O Muhammad PBUH (i.e. the Quran) though there are such persons in very high number among the disbelievers at Arabia who deny some of its significant commands; note that at the time RA’AD descended, the Jews at Madinah had not opposed the Prophet PBUH and at that time, when he had just reached Madinah by Hijrah, they accepted the pact that he presented to them that asked them to live peacefully with the Muslims; NASAARA (the Christians) also had shown respect to those teachings of the Quran that they had become acquainted with; but the tribes of Arabia (especially at Makkah) had shown high reservation to the teachings of the Quran (especially TAUHID) and their unjust attitude towards the Muslims at Makkah ultimately led them to migrate to Madinah; Al-Hamdu Lillah; the AAYAT asks Muhammad PBUH to tell them all (whether they respect the teachings of the Quran or not) that he has been commanded to worship Allah only and not to take anyone as equal to Him in authority; he calls only towards Allah and he certainly has to return to Him; this implies that he is liable only for himself though he has to provide the message of Allah to all peoples of the world; Al-Hamdu Lillah; the last AAYAT of the Ruku tells the reason that Allah has given the Quran in Arabic; that is because the people at Arabia that are addressed by it first, might get its most important commands in plain terms; the Quran is the standard to know the Truth and so O Muhammad PBUH – you would not (and not any of the Muslims) follow any of their base desires that ask them to remain obsessed with the life at the world because whoever does that when the Quran has provided the most important commands to take into practice, he would not find any guardian or any protector against Allah, the true Lord; the AAYAT reads that “and thus have We revealed it as the true judgment in Arabic, and if you follow their low desires after what has come to you of knowledge, you shall not have against Allah any guardian or any protector”; Al-Hamdu Lillah.
RA’AD-The Last Ruku
38. And certainly We sent apostles before you and gave them wives and children, and it is not in (the power of) an apostle to bring a sign except by Allah's permission; for every term there is an appointment.
39. Allah makes to pass away and establishes what He pleases, and with Him is the basis of the Book (UMMUL-KITAB).
40. And We will either let you see part of what We threaten them with or cause you to die, for only the delivery of the message is (incumbent) on you, while calling (them) to account is Our (business).
41. Do they not see that We are bringing destruction upon the land by curtailing it of its sides? And Allah pronounces decree-- there is no repeller of His decree, and He is swift to take account.
42. And those before them did indeed make plans, but all planning is Allah's; He knows what every soul earns, and the disbelievers shall come to know for whom is the (happy) issue of the abode.
43. And those who disbelieve say that you (O Muhammad PBUH) are not a messenger; say that Allah is sufficient as a witness between me and you, and whoever has knowledge of the Book.
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The first AAYAT of the Ruku states that the Messengers whom Allah had sent before Muhammad PBUH to their respective nations, they also had families and children; and it is not possible for any of His Messengers that he brings any miracle to prove himself except by the will of Allah as for anything to happen, there is the utmost need of the command of Allah; and Allah does not send any calamity to any people until the appointed time that He has destined for that, comes at them; this implies that the Messenger of Allah needs to be among the mankind living his life in the most ordinary manner but with the obedience to Allah as he has to provide all persons at his nation the Guidance to the right path proving himself as the worthy example for its practice without any worry about their acceptance of it or rejection; this also implies that there is the appointed time for everything to take place so with the next AAYAT, it reminds the principle that we studied at AAYAT-17 that Allah ultimately destroyed all those who rejected to live according to the commands of Allah as obedience to those commands only is the true righteous manner to live-on and so He erases whatever He wills (i.e. He totally erases the evil ultimately) and He keeps intact what He wills (i.e. He consolidates the impression of the righteous manner of living) and He has got the basis of the book; note that TAQDIR (Fortune & Fate; Predestination) applies at the individual level too and like the collective level, it has two kinds i.e. MUALLAQ (literally something that hangs; means the matter yet in consideration) and MUBRAM (the Fixed); Al-Hamdu Lillah; the MUALLAQ is the one which is written in a book and the true dreams might tell something about future from it yet it is changeable to better by good deeds and more than that by DUA (Prayers to Allah); by our deeds and by our DUA, Allah eliminates what He wills from that book and establishes what He wills to keep; so He accepts (or rejects) our deeds for the change (or to keep it intact) and certainly He knows totally well at all times what would change and what would not; now what would happen after the change or without the change, that is MUBRAM and that is in the UMMUL-KITAB (basis of the book or the predestined command) that is with Allah only and the matters that He has told us from MUBRAM would certainly happen as the arrival of QAYAMAT (the last day of the world), HASHR (the first day of AKHIRAT amounting to 1000 years when accounting for all individuals would take place) and AKHIRAT (all of the true life from HASHR ahead); this MUBRAM-TAQDIR nobody knows except what Allah has told from it, even not the angels, and as such it is said to be the secret of Allah; no one has any right to question TAQDIR because we might change it (that means MUALLAQ) and we certainly have no right to question Allah’s will that is certain (that means MUBRAM) to take place; this is how this matter remains and that is why Allah does not even answer the disbelievers when they say in response to the call to feed the needy that why must they feed those whom Allah would feed better (see Surah YA-SEEN-47); Ahadith disallow debate about TAQDIR as those who would say that everything is predestined are certainly right in a way and still wrong in the other; and those who would say against that, the same statement holds quite well for them too; note that two factions came at fore at this matter in the early centuries after the departure of Prophet Muhammad (PBUH), the last Messenger, from the world; one is named as QADRIAH (who believed that the Man has total free-will and nothing is predestined) and the other is named as JABRIYAH (who believed that everything is predestined and the Man has no free-will); both of these have been taken at extreme fault by the ULAMA as to believe in TAQDIR is most necessary by the Islamic teachings without asking for any detail about it and without asking for any debate upon it; Al-Hamdu Lillah; AAYAT-40 states the fact plainly that if Allah shows you O Muhammad PBUH, some of the calamity at your life that He has promised to bring upon them or before that, He takes you by your death so it does not matter in any manner as you would provide the message for the true guidance (and you certainly have fulfilled your job well) and Allah is the true Judge Who would account for them; Al-Hamdu Lillah; AAYAT-41 asks, “do they not see that We are bringing destruction upon the land by curtailing it of its sides?; and Allah pronounces decree-- there is no repeller of His decree, and He is swift to take account”; this implies that Allah is setting the land of Arabia in such manner that all persons there are coming to Islam (and this would go on ahead) as this is how Allah has destined for the issue to take place; nothing would repel His command so it certainly would take place and He certainly is swift to take account; Al-Hamdu Lillah; AAYAT-42 says, “and those before them did indeed make plans, but all planning is Allah's; He knows what every soul earns, and the disbelievers shall come to know for whom is the (happy) issue of the abode”; this implies that the disbelievers did whatever possible for them to stop the message of Islam to take hold at the people who got it yet ultimately the awareness for the righteous manner to live did stay at the world as Allah had willed for it and ultimately they lost whatever control they had to impress the worldly affairs; as for AKHIRAT, Allah knows well the deeds of every person so He would deal with every person according to that and they certainly would see who gets the ultimate pleasant abode at AKHRAT; Al-Hamdu Lillah; the last AAYAT of the Surah reads, “and those who disbelieve say that you (O Muhammad PBUH) are not a messenger; say that Allah is sufficient as a witness between me and you, and (that person witnesses too) whoever has (the true) knowledge of the Book”; note that the disbelievers mentioned here especially include those people of the book who were opposed to the message of Islam as they had the general impression that they are the most learned persons and they tried to misguide the people around to ignore the message of Islam; Allah tells them that their effort would fail ultimately as Allah certainly has sent this good message of Islam (and He would see that it rises to height) and even among them are such persons who witness in favor of this good message of Islam that Muhammad PBUH, who certainly is the last Messenger of Allah, is providing to them; all must understand this fact totally well without any reservation to it that Allah certainly has all the true authority; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of RA’AD ends; Al-Hamdu Lillah
www.saleemdada.weebly.com
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-CONTINUED-
(the Second Part)
(from Surah Younus to Surah Furqan)
visit also:
www.m-saleemdada.com/
Al-Hamdu Lillah
Surah YOUNUS
(Consists of 11 Ruku; MK-6)
YOUNUS-The First Ruku
1. Alif Lam Ra. These are the verses of the wise Book.
2. What- is it a wonder to the people that We revealed to a man from among themselves, saying: Warn the people and give good news to those who believe that theirs is a footing of firmness with their Lord. The disbelievers say: This is most surely a manifest enchanter.
3. Surely your Lord is Allah, Who created the heavens and the earth in six periods, and He is firm in power, regulating the affair, there is no intercessor except after His permission; this is Allah, your Lord, therefore serve Him; will you not then mind?
4. To Him is your return, of all (of you); the promise of Allah (made) in truth; surely He begins the creation in the first instance, then He reproduces it, that He may with justice recompense those who believe and do good; and (as for) those who disbelieve, they shall have a drink of hot water and painful punishment because they disbelieved.
5. He it is Who made the sun a shining brightness and the moon a light, and ordained for it mansions that you might know the computation of years and the reckoning. Allah did not create it but with truth; He makes the signs manifest for a people who know.
6. Most surely in the variation of the night and the day, and what Allah has created in the heavens and the earth, there are signs for a people who guard (against evil).
7. Surely those who do not hope in Our meeting and are pleased with this world's life and are content with it, and those who are heedless of Our AYAAT:
8. (As for) those, their abode is the fire because of what they earned.
9. Surely (as for) those who believe and do good deeds, their Lord will guide them by their faith; there shall flow from beneath them rivers in gardens of bliss.
10. Their cry in it shall be: Glory to Thee, O Allah! and their greeting in it shall be: Peace; and the last of their cry shall be: Praise be to Allah, the Lord of the worlds.
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By the name of Allah, now after the completion of the First Part of the “Tafsiri-Guide to the Quran”, I, MSD, seek His protection from the Satan and take the start for its Second Part (at ISHA at the 24th day of December 2019) by the comments on Surah YOUNUS; Al-Hamdu Lillah; note that YOUNUS-AS (i.e. Jonah) was the Messenger of Allah whom one of the huge fish swallowed by the command of Allah and then put him at the shore by the command of Allah; this Surah starts with the letters that are among the MUQATTA’AAT (that means the 14 disjointed letters that are among the Arabic alphabets that come at the commencement of 29 SURAH in specific combinations); many of ULAMA take these letters as among the MUTASHABEHAAT (the meanings of which are not much evident and not necessary to know in the understanding of the Quran); note that these all letters are present at Surah FATIHA and my writing “Expressions of the Quran” presents much detail for them; the first AAYAT here says that these are the AAYAAT of the most wise book (i.e. Surah YOUNUS at the Holy Book Quran which is at LAUHE-MAHFUZ, the Secured Written Tablet, the book of Allah which is related to predestination) and so it tells here that this Surah is certainly filled with the highest of wisdom (which comes by the firm belief in TAUHID); note that where the AAYAT after ALIF-LAM-RA mentions the Book, it tells the Secured Written Tablet that has all commands of Allah and all matters of destiny so those are the matters that relate the will of Allah; it records the Holy Book Quran that Allah revealed to Muhammad PBUH, His last Messenger, which he received by Gabriel-AS; the first Ruku tells that Allah has not only created the man but He also has provided His message to him by His Messengers (who all were among the mankind) for his spiritual need that is the Guidance to the right path and He also has provided resources for his physical needs at the world; Al-Hamdu Lillah; note that there are places in the Quran where Allah has narrated the creation of the man and there, He also has mentioned the physical resources that He has provided to him at the world to maintain his life with that narration and there, He also has told about the true guidance that He has provided through His Messengers (as for instance in BAQARAH that we have studied at its third and its fourth Ruku); so Allah has provided all that the person needs to get the Guidance to the right path and He also has provided resources so that he maintains himself physically too; Al-Hamdu Lillah; there are such AAYAAT in the Quran that have told clearly that Allah has made His creation to work for the benefit of the man (see for instance Surah JATHIA-12 & 13) and He has especially assigned the sun and the moon to work for his necessary safety; the last three AAYAAT of the fifth Ruku at Surah IBRAHIM tell us, “Allah is He Who created the heavens and the earth and sent down water from the clouds, then brought forth with it fruits as sustenance for you, and He has made the ships subservient to you, that they might run their course in the sea by His command, and He has made the rivers subservient to you; and He has made subservient to you the sun and the moon pursuing their courses, and He has made subservient to you the night and the day; and He gives you of all that you ask Him; and if you count Allah's favors, you will not be able to number them; most surely (most of) the mankind is very unjust, very ungrateful” (Surah IBRAHIM-32, 33 & 34); as according to the Quran, the only aim of life that the man has (like all other creation of Allah), is to get the pleasure of Allah by total surrender to Him and besides this, there is no other aim of life (see Surah ZAARIYAAT-56), so Allah has taken care that the man finds total ease for this necessary task; the words that “He gives you of all that you ask Him” means that Allah has provided the man everything that would ensure his safety so that he fulfills his task with all fervor without any true attachment to the life at the world; Al-Hamdu Lillah; note that there is one of authentic Ahadith that asks the Muslims not to go away from such place where some infectious disease has taken hold of - and if it occurs somewhere then they would not go into that place; this also implies that with the most necessary preventive measures, the Muslims would certainly go-on with their normal routine of life with TAWAKKUL upon Allah as nothing ought to affect such normalcy; Al-Hamdu Lillah; the Muslim persons at authority would see that they do not present any issue even of some concern in such manner that the Muslims feel themselves prey to some deadly physical affliction that would certainly kill them en-masse; Allah has cared for all but His care especially to the safety of the Muslims is very high as they are very near to Him; He has built the immune system in such positive manner that it would fight-on ultimately to safety whatever physical affliction that the Man faces so the Muslim person would plead Allah for his safety after taking the necessary measures against it; the most necessary minimum of measures to its prevention includes keeping some necessary physical distance among each other if it is most infectious and keeping the direction of their faces away from persons when they sneeze or cough; even more important is that they keep SAUM besides obligatory generally in such situation and say the obligatory SALAH and give the SADAQAH to the needy; the Muslims would necessarily care to live on normal in their collective living with TAWAKKUL upon Allah (i.e. total trust upon Him) so that they manage themselves with necessary sobriety without any unnecessary concern to any physical affliction whatsoever; Al-Hamdu Lillah; certainly, Allah only is the Creator of all and He always has all of His good attributes and He is RABBUL-AALAMIN, the only true Lord of all the worlds, so He asks for the total obedience from all of His creation most sincerely and the Man and the JINN, the only two of His creation having the free-will, must certainly obey Him by their free-will; Al-Hamdu Lillah; He has made them all and He would raise them all from dead so that He gives everyone who has believed righteously and has good deeds according to that belief, the good result that he deserves; and so that those who have disbelieved in the righteous teachings get the boiled water to drink and extreme punishment due to their doings; this detail about the Ruku tells us that its first four AAYAAT present the most basic teachings of Islam that are TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord), RISALAT (Allah sent His Messengers to the world to provide the Guidance to the right path and Muhammad PBUH is the last of His Messengers) and AKHIRAT (Allah would judge all peoples of the world at the Day of Judgment); this Surah presents the fact emphatically that all persons would receive their respective accounts at AKHIRAT, that would relate to their respective belief and their respective deeds that they committed at the life at the world; Al-Hamdu Lillah; then there are three couple of AAYAAT which respectively tell that Allah has created the sun and the moon by specific rulings for them to obey; and that tell about those persons who do not have belief in AKHIRAT (the true life ahead where all persons certainly would have to answer for their belief and their deeds), who have engaged themselves totally at the life at the world and have become oblivious to practice the commands of Allah so their abode at AKHIRAT is the hell-fire; and that tell about the true Muslims that those who righteously believe and do good deeds, their Lord will guide them by their faith and they would get JANNAH where they would recite the praise of Allah and the last of their cry shall be that the praise be to Allah, the Lord of the worlds; Al-Hamdu Lillah; so taking these three couple of AAYAAT from the fifth to the last, the fifth and the sixth AAYAAT tell that Allah has created the sun as DHIYA (that is the flaming light that it brings forth by its burning) and the moon as NOOR (that manifests that light by reflection that is pleasant in character) so He has made it (the moon) in such manner that its phases (that represents its mansions through which it passes successively every month) impress the world most subtly; the words ahead tell that they both are such that by them, the people would get the knowledge of the years that pass on; certainly, Allah has created everything and certainly, Allah is the only true Lord; Al-Hamdu Lillah; so in the variation of the day and the night and in whatever Allah has created at the heavens and the earth, there are AAYAAT (which means here “the signs for the true guidance”) for all those persons who have TAQWA (i.e. the fear of Allah) inside; note about this term TAQWA that when Allah sent Adam to the world, He told him that those among his descendants would get the JANNAH, their actual dwelling place, who keep to righteousness in their belief and deeds; but those who disbelieve and reject the true guidance, they would be put into the hell-fire; so the Quran asks all persons to have TAQWA to Allah that is the attitude of the heart which means that all the Muslims must fear Allah that they do not get His displeasure by their sins becoming so sinful that they lose the chance to regain JANNAH and with that, they also must have such hope towards Him that He would keep them safe from the Satan at all times and at all places; Al-Hamdu Lillah; so if he/she does not live as the righteous believer in the Truth (the fundamental teachings of Islam) with righteous deeds, he/she would lose the opportunity to show his/her worth for JANNAH and would be put into the hell-fire as Allah would certainly fulfill His word; Al-Hamdu Lillah; the Quran tells all of the mankind that Allah made the earth as an easy ground for them all to live in and made the heaven as the roof to all of them from which He sent waters upon the earth and took out fruits (& crops) of earth by that for them as edibles; this is which they certainly see clearly so they must not take anyone equal to Him in power as He only has the ASL (true) authority; Al-Hamdu Lillah; in this context, the next couple of AAYAAT that are AAYAT-7 & 8 indicate that it is extreme idiocy of those persons who have become oblivious to the fact that they have to answer Allah at the Day of Judgment and have taken the life at the world as all that they have to work for, and who have become satisfied with whatever material benefits they get at this life and who are totally oblivious of the AAYAAT that Allah has provided to them in their own-selves and around their own-selves, so their abode is the hell-fire due to the base deeds that they engaged in; the last couple of AAYAAT at the first Ruku tell about the true Muslims that they have realized the Truth so they believe in it and they do good deeds; their Lord will guide them in all issues by their faith and they would certainly get the true success at AKHIRAT that is they would receive the JANNAAT beneath which flow the beautiful streams as it would be clear there that they have attained the pleasure of Allah; they would constantly recite the praise of Allah there and the last of all their statements would only remain that “Praise be to Allah Who is the Lord of all the worlds”; Al-Hamdu Lillah.
YOUNUS-The Second Ruku
11. And if Allah should hasten the evil to men as they desire the hastening on of good, their doom should certainly have been decreed for them; but We leave those alone who hope not for Our meeting in their inordinacy, blindly wandering on.
12. And when affliction touches a man, he calls on Us, whether lying on his side or sitting or standing; but when We remove his affliction from him, he passes on as though he had never called on Us on account of an affliction that touched him; thus that which they do is made fair-seeming to the extravagant.
13. And certainly We did destroy generations before you when they were unjust, and their apostles had come to them with clear arguments, and they would not believe; thus do We recompense the guilty people.
14. Then We made you successors in the land after them so that We may see how you act.
15. And when Our clear AAYAAT are recited to them, those who hope not for Our meeting say: Bring a Quran other than this or change it. Say: It does not beseem me that I should change it of myself; I follow naught but what is revealed to me; surely I fear, if I disobey my Lord, the punishment of a mighty day.
16. Say: If Allah had desired (otherwise) I would not have recited it to you, nor would He have taught it to you; indeed I have lived a lifetime among you before it; do you not then understand?
17. Who is then more unjust than who forges a lie against Allah or (who) gives the lie to His AAYAAT? Surely the guilty shall not be successful.
18. And they serve beside Allah what can neither harm them nor profit them, and they say: These are our intercessors with Allah. Say: Do you (presume to) inform Allah of what He knows not in the heavens and the earth? Glory be to Him, and supremely exalted is He above what they set up (with Him).
19. And people are naught but a single nation, so they disagree; and had not a word already gone forth from your Lord, the matter would have certainly been decided between them in respect of that concerning which they disagree.
20. And they say: Why is not a sign sent to him from his Lord? Say: The unseen is only for Allah; therefore wait-- surely I too, with you am of those who wait.
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The first four AAYAAT of this Ruku tell about the leaning of the Man that he asks for his ease in the life at the world but he needs to remember that if Allah intends to put destruction upon him due to his wrongs, Allah would certainly finish him and all such persons who do not have the belief in answering Him at AKHIRAT; the earth belongs to Allah (and all the heavens and all that is between them) so Allah has the full authority to punish them immediately yet He gives time to all such persons to better themselves as His blessing to them all, up-to certain period ahead; so Allah leaves these persons who are most uncaring to the commands of Allah, rejoice in their inordinacy in wrongs but when the time He has appointed for them does come then His wrath certainly takes them; He put His destruction to those unjust generations who were before the persons living now though the Messengers of Allah came to them who provided them the true guidance yet they did not accept it; so this is how Allah punishes such unjust persons; then Allah provided other persons to inherit the places at the earth and that provision too is to see how these persons believe and put their lives to practice as He has provided the life to the Man only for his examination here and he has to remain committed to Him only; Al-Hamdu Lillah; AAYAAT-15, 16, 17 and 18 tell that whenever the AAYAAT of the Quran are read to them, those among them, who do not have any belief in the Day of Judgment where they would have to answer Allah, the true Lord, say that the Prophet (PBUH) should bring some other Quran that has some other teachings or he should change this one to accommodate their ideas; O Muhammad PBUH, tell these ignorant persons that I have no authority to change it by myself and in fact, I even do obey it without ever thinking about any change in it as that has been given fairly to my spirit from my true Lord and I certainly fear Allah, the true Lord, that if I even commit any disobedience to Him, I would get the punishment on the severe day of punishment; note that the Surah is referring for the third time to such persons who do not believe in the Day of Judgment (by referring to them as “those who hope not for Our meeting”) and this denotes that to remember that Day in all issues of life with total commitment to Allah, the true Lord, is the asking of the highest of wisdom for the Man; Al-Hamdu Lillah; O Muhammad PBUH, tell these ignorant persons that if Allah did not intend for me to provide the true guidance from Him then I would not have read this Quran to them who disbelieve it and then they who disbelieve it, would not have had any opportunity to realize the Truth to save themselves that it provides clearly; tell them that they must certainly be mindful that I have remained among them for many of years now so they know quite well about all my life and due to those years, they are well-aware that I do not speak lies even in the ordinary issues of life so how it is that I speak lies against the beautiful teachings of Allah now that He has provided to me for the true guidance of all peoples of the world; do they not get this most obvious fact; Al-Hamdu Lillah; so then who would be more unjust than that person who forges lies against Allah (so I insha-Allah would never be among such wrong persons) or who rejects His AAYAAT by taking them as lies (so they must be mindful about their unjust attitude against Allah); due to their unjust attitude, Allah would end the period of His tolerance for them and take away any of their leaning to acceptance of the Truth that would result in their straying away from the true guidance that ultimately would result in their severe punishment at AKHIRAT; Allah certainly does not provide the true success to such highly sinful persons; but even with all opportunity to realize and accept the Truth, these disbelievers worship such things leaving the worship of Allah that are unable to provide any harm to them or any safety from harms to them and they say about them that these are their intercessors in front of Allah if they ever meet Him; and they say that these would lead them to all safety from all the torments that He puts on them; O Muhammad PBUH ask them if they intend to inform Allah about such things that He is unaware of at the earth and at the heavens (that means at anywhere in the whole of the creation and the text implies that there is no such thing anywhere as nothing is out of His true knowledge; Al-Hamdu Lillah); they wrongly believe that the objects that they worship would be intercessors for them in the court of Allah and Allah would never reject the pleas of their intercessors for them so now they feel that they have nothing to worry but they certainly would see their huge grievous error at the Day of Judgment; glory be to Allah, and supremely exalted is He above what they take as objects to worship besides Him, the true Lord; Al-Hamdu Lillah; note here that though Allah would allow the most good believers in the Truth (who had always taken the righteous attitudes in the issues of life at the world) the right to present the case in favor of some person there at AKHIRAT yet it would remain limited for only those sinful persons that rise as the believers in the Truth (the fundamental teachings of Islam) from the graves there and for whom, He does intend to get the safety from the hell-fire; it would strictly apply there to the specific subject and the specific object in this issue so it is extreme idiocy to become uncaring to the true belief or even to the good deeds by this concept that is named as SHAFA’AT and it certainly would not apply to the disbelievers to the Quran; see the third AAYAT of this Surah that reads - “Surely your Lord is Allah, Who created the heavens and the earth in six periods, and He is firm in power, regulating the affair, there is no intercessor except after His permission; this is Allah, your Lord, therefore serve Him; will you not then mind”; Al-Hamdu Lillah; the last couple of AAYAAT at the Ruku tell that all of the mankind was one UMMAH (at the right path) but with the passage of time, the difference occurred between them and so among the mankind, there came to be two kinds of persons as regards to belief; AAYAT-2 of Surah TAGHABUN tells that explicitly as it reads, “it is He Who has created you (all of the mankind); and of you are some that are disbelievers, and some that are Believers: and Allah sees well all that you do”; so these are the two nations only that have remained among the mankind; all the Believers would get the true success at AKHIRAT by the will of Allah as they had worked at the world for the pleasure of Allah though there would be lower and upper levels in them; these all believers are mentioned at Surah NISAA-69 that reads, “Whoso obeys Allah and the Messenger PBUH, they are with those unto whom Allah has shown favor among the NABIYYEN (the Prophets) and the SIDDIQIN (the most truthful virtuous persons) and SHUHADA (the martyrs in the way of Allah who bear witness to the Truth) and the SALIHIN (the righteous Muslims); the best of company are they”; Al-Hamdu Lillah; as for the disbelievers, they include the four major types that are the Jews and the NASARAA (i.e. the Christians); these both were initially on the right path by the guidance of Torah that also was the book of Allah that He had provided to Moses-AS but with the passage of time, some of things that related to extreme disbelief had made way into their descendants; the other two mentioned among the disbelievers are the pagans (those who worship idols and those who make partners to Allah in His authority or in any of His attributes that are QADEEM, ASL and LA-MEHDUD; see the note on Surah FATIHA) and the hypocrites (those persons who claim to be the believers in the fundamentals of Islam but they clearly have their attitudes against the teachings of Islam and they do show adversity to Islam in their speech often yet they would clearly manifest as hypocrites at AKHIRAT); if Allah had not set the specific respective times of their destruction, their fate would have been decided at the world just as they took-up differences in belief and the wrath of Allah would have taken them then and there; but Allah gives all persons the time to show their true colors with time in the ups and downs of the life so this is His blessing upon all persons that He has provided them the opportunity to reflect on the AAYAAT (the teachings of the Quran) that are presented to them, yet their mindset is such that they ask for such other AAYAT (the sign; the miracle) besides the Quran that manifests by the Prophet Muhammad PBUH (that proves to be the sign of destruction upon them); so O Muhammad PBUH, tell them that only Allah truly knows what is ahead in time (that means that Allah has set the world in such manner that it would show ahead clearly that the Islamic teachings only denote truly the word of Allah that they need to practice) so wait on to see it; and tell them O Muhammad PBUH – that you also would remain among those who do wait; Al-Hamdu Lillah.
YOUNUS-The Third Ruku
21. And when We make people taste of mercy after an affliction touches them, lo! they devise plans against Our AAYAAT. Say: Allah is quicker to plan; surely Our apostles write down what you plan.
22. He it is Who makes you travel by land and sea; until when you are in the ships, and they sail on with them in a pleasant breeze, and they rejoice, a violent wind overtakes them and the billows surge in on them from all sides, and they become certain that they are encompassed about, they pray to Allah, being sincere to Him in obedience: If Thou dost deliver us from this, we will most certainly be of the grateful ones.
23. But when He delivers them, lo- they are unjustly rebellious in the earth. O men- your rebellion is against your own souls- provision (only) of this world's life- then to Us shall be your return, so We will inform you of what you did.
24. The likeness of this world's life is only as water which We send down from the cloud, then the herbage of the earth of which men and cattle eat grows luxuriantly thereby, until when the earth puts on its golden raiment and it becomes garnished, and its people think that they have power over it, Our command comes to it, by night or by day, so We render it as reaped seed; produce, as though it had not been in existence yesterday; thus do We make clear the AAYAAT for the people who reflect.
25. And Allah invites to the abode of peace and guides whom He pleases into the right path.
26. For those who do good is good (reward) and more (than this); and blackness or ignominy shall not cover their faces; these are the dwellers of the garden; in it they shall abide.
27. And (as for) those who have earned evil, the punishment of an evil is the like of it, and abasement shall come upon them-- they shall have none to protect them from Allah-- as if their faces had been covered with slices of the dense darkness of night; these are the inmates of the fire; in it they shall abide.
28. And on the day when We will gather them all together, then We will say to those who associated others (with Allah): Keep where you are, you and your associates; then We shall separate them widely one from another and their associates would say: It was not us that you served:
29. Therefore Allah is sufficient as a witness between us and you that we were quite unaware of your serving (us).
30. There shall every soul become acquainted with what it sent before, and they shall be brought back to Allah, their true Patron, and what they devised shall escape from them.
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This Ruku provides the comparison between the life at the world and the life at AKHIRAT; it tells the disbelievers what the life at the world is except the matter that relates to illusion as they work on so hard for profits uselessly when they do already fulfill their necessities here, and there is always the danger of loss and with that, of the destruction by such calamities that Allah sends upon them; in addition, they would certainly die as no person is immune from that so they should ponder upon the matter as to see what is the use of unnecessary efforts here at the life of the world; if they observe the lives here, even that would tell them that it is an examination and the time would come where they would be liable to answer about their belief and about their deeds; they ought to have kept the life at the world to necessity but they have taken it to obsession so what a waste of the precious time; they are totally uncaring to the life of AKHIRAT that they needed to consider in all their tasks with their total attention towards Allah; there certainly is no danger of any wastage to any of their good efforts for AKHIRAT that they do take-up with the righteous belief; Al-Hamdu Lillah; that certainly is the true life and that certainly is the true success; Al-Hamdu Lillah; the first AAYAT of the Ruku tells that those all who ask signs to believe in the Prophet PBUH, if they ponder upon the life itself, they would see that even the safety to their life here is one of the signs for the matter that Allah has put the mankind into an examination; He would certainly ask them about their lives here at AKHIRAT yet whatever time He has allotted to them at the world to show their worth, they would complete that for sure; there are times where some person of them faces extreme troubles when it seems that it is the end of his life for him yet Allah provides safety to him from his death at such times so then, he needs to become most grateful to Allah; however, it happens that he devises ways to challenge Allah and so his death takes him as one of the disbelievers; certainly, Allah has appointed angels that write all that anyone does and everyone is liable to answer at AKHIRAT for his belief and his deeds; the four AAYAAT ahead explain that Allah only, saves the life, property and the honor of all persons and He only is the true Lord; the Man has to realize this in his belief and do his deeds accordingly to save himself from the torments of the hell-fire; Al-Hamdu Lillah; note that at those times, the ships sailed towards the far-away places solely by the blowing of the winds at their sails (the strong huge fabric) that became favorable towards their intended destination; it was highly probable that the winds become vicious defying any control of the ship for the voyagers at sea and cause a sudden storm to take place that threatens highly to wreck the ship and end the lives of all persons on it then and there; at such times, it happened that those upon the ship called Allah only for help and had nothing to do with those whom they worshipped besides Allah; they used to commit that if Allah does save them from this deadly calamity, they would praise Allah only Who is their true Lord; they all knew totally well that Allah only is able to help them at this most troublesome situation that threatens their lives and so they used to call Him only, at such situations; the AAYAT says that when Allah does save them and bring them to the land by His protection, they go on making their mischief upon the land for which they certainly have no rights; their authority that manifests in limits is totally false authority just for a short period of time as all persons would certainly die; then, on the certain day that is the Day of Judgment, Allah would raise all of them from dead and He would present to all of them their respective results for all of their doings at the life at the world so that they live-on ahead to eternity according to that; Al-Hamdu Lillah; so whatever a person has in the life here is bound to end while the impression of the true belief and the good deeds according to it never ends because Allah values only these things; AAYAT-24 tells that the monetary status at the life at the world is like the cultivation (indicates money earned by efforts) of a land (i.e. of a man as he is said to be like the land in the Holy Book Quran and it is a point to note that the normal body of a man has the ratio of water in him with other of his body according to the ratio of water that the earth has with the dry land) that comes forth by a rain from heavens (indicates the will of Allah that benefits all mankind and the cattle); but if the man with resources does not care to the pleasure of Allah, that becomes as if the cultivated crops are left to their own (this means that if the money he has earned, he does not spend it in the way of Allah), it becomes destroyed turning to pieces and winds spread it (this means that when the man dies, others have his wealth by the distribution that the law of the land makes and his omission to its righteous use leaves him nothing from it); so Allah truly has the power over all things for sure; those things were never theirs and they would be never, unless they spend them to attain His pleasure; this truly is the sign that proves that the life at the world is nothing in itself but an illusion of profits; and certainly, the observant persons do realize this well; it is the examination of all persons and none of them must ever forget that he/she would stand at the grounds of HASHR at the day of Judgment totally alone where he/she would have to account for all that he/she has believed and has done at his/her life at the world; see also Surah KAHF-45 and Surah HADID-20; Al-Hamdu Lillah; Allah calls towards the place where the true profits stay to the mankind (i.e. the success at AKHIRAT) so He has guided the mankind by the truly beneficial teachings of the Quran (the righteous path of life) to which all persons who do intend the safety to life with the righteous honor and the rightful possession, do need to comply; Al-Hamdu Lillah; to live by the righteous path of life, is the true goodness of the life here that would lead to the most high goodness at AKHIRAT and even more (this means that Allah would allow the residents of JANNAH to see Him openly; Al-Hamdu Lillah); that honor would give their faces such beautiful glow of honor that there never would be any darkness upon them ever and there never would be any threat to their prestige; such would be the residents of JANNAH who would then abide at the place forever ahead; Al-Hamdu Lillah; but those who earned wrongs at the life at the world, their punishment of their evil is the like of it and ignominy shall come upon them; they shall have none to protect them from Allah due to their wrong-doings at the world (and they also would not be rightful for SHAFA’AT); such darkness would manifest at their faces as if they had been covered with the dense darkness of night; these are the inmates of the hell-fire where they shall abide forever ahead; there at the grounds of HASHR (where Allah would gather all persons), He would command the polytheists to stay there at that day with those whom they worshipped besides Allah; that would happen before the polytheists are entered into the hell-fire, when Allah would place such dispute among them that those that they used to worship besides Allah, would tell them that they did not actually worship them; they would clarify upon them there that Allah would decide this matter clearly between them as He knows totally well that they were completely unaware of their worship of them at the world; this statement tells that they would be virtuous persons whom the polytheists had worshipped at the world besides Allah with such erroneous belief that they would save them at AKHIRAT while those virtuous persons had never mentioned any such grave erroneous thing when they were alive; we have studied at the last Ruku of Surah MA’EDAH that Allah would address Jesus Christ at AKHIRAT to clarify about his being worshipped at the world, if he had mentioned such extreme wrong; there we find that he would reply in clear terms at AKHIRAT that “I did not say to them aught save what You did enjoin me with that -serve Allah, my Lord and your Lord, and I was witness over them till the time I dwelt among them but when You took me up, You were the Watcher over them as You certainly do witness everything”; Al-Hamdu Lillah; this statement also tells that after their departure from the world, the virtuous persons had no idea how the persons behind them were taking them at the world; note that Ahadith have explicitly told about the peace or the chastisement at the life that relates to the grave yet seemingly the peace or the chastisement there is much long in time for some by the will of Allah but very short in time for others by the will of Allah (and that even does not imply that they are conscious about what is going-on at the world that they had left behind) so after that, they would remain dead only without any consciousness that fades away then, for the world behind, till that day when Allah would raise all persons to life fully from the dead (i.e. the Day of Judgment) never to die again and that day most certainly would take place by the command of Allah where He would decide the true placement of every person that had spent his/her life at the world; so we Muslims believe in the life at the grave (which is named as the life of BARZAKH that starts just after death though that most certainly does not mean that the person is physically alive at his/her grave though he/she does have some connection to that); however, we do not know the nature of that life and how much time of consciousness that any person has there; Surah MOMINOON mentions about disbelievers, “until, when death comes unto one of them, he says- my Lord- send me back; that I may do right in that which I have left behind- but nay- it is but a word that he speaks; and behind them is a barrier (BARZAKH) until the day when they are raised; and when the trumpet is blown there will be no kinship among them that day, nor will they ask of one another” (MOMINOON-99, 100, 101); AAYAT-29 here in Surah YOUNUS implies in clear terms that the time for consciousness of all persons at that life is most limited and with all said, the bottom line to the matter is that- most certainly, only Allah knows better; Al-Hamdu Lillah; so there shall every soul become acquainted with how it had done at the world as there it would find clearly what it had sent before; they all shall be brought back to Allah, their true Patron (as would become clear there), and what they had devised (with this wrong notion that some persons would provide safety for them as their intercessors at AKHIRAT), shall escape from them; certainly, Allah only is the true Lord; Al-Hamdu Lillah.
YOUNUS-The Fourth Ruku
31. Say: Who gives you sustenance from the heaven and the earth? Or Who controls the hearing and the sight? And Who brings forth the living from the dead, and brings forth the dead from the living? And Who regulates the affairs? Then they will say: Allah. Say then: Will you not then guard (against evil)?
32. This then is Allah, your true Lord; and what is there after the truth but error; how are you then turned back?
33. Thus does the word of your Lord prove true against those who transgress- which is they would not believe.
34. Say: Is there any one among your associates who can bring into existence the creation in the first instance, then reproduce it? Say: Allah brings the creation into existence, then He reproduces it; how are you then turned away?
35. Say: Is there any of your associates who guides to the truth? Say: Allah guides to the truth. Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?
36. And most of them do not follow (anything) but conjecture; surely conjecture will not avail aught against the truth; surely Allah is cognizant of what they do.
37. And this Quran is not such as could be forged by those besides Allah, but it is a verification of that which is before it and a clear explanation of the book, there is no doubt in it, from the Lord of the worlds.
38. Or do they say: He has forged it? Say: Then bring a chapter like this and invite whom you can besides Allah, if you are truthful.
39. Nay, they reject that of which they have no comprehensive knowledge, and the final sequel of it has not yet come to them; even thus did those before them reject (the truth); see then, what was the end of the unjust.
40. And of them is he who believes in it; and of them is he who does not believe in it; and your Lord best knows the mischief-makers.
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The first six AAYAAT of this Ruku ask the disbelievers to reflect on their belief; note that the term “RABB” that occurs here at AAYAT-32, is highly significant in understanding of the Holy Book Quran and the first AAYAT of the Quran has mentioned this most significant term which says “Al-Hamdu Lillah RABBEL-AALAMIN” that means that “All praise is due to Allah, the Lord of the Worlds” so Allah has not left His creation just after creating them but He nurtures them to height; here “Al-Hamdu Lillah” implies that He only is the Creator of all the creation and He always has all of His good attributes totally that are of Him from all times to all times (QADEEM) and all of His attributes are His very own (ASL) and all of His attributes are limitless (LA-MEHDUD); certainly, He only is the true authority; Al-Hamdu Lillah; and RABBUL-AALAMIN implies that He only is the true Lord of all His creation, Who takes care to nurture all of them; so He not only is their Creator but also their true Lord Who takes their lives ahead-on; so because He is the RABB of all of His creation, He asks for total obedience from all of His creation that would be most sincere; Al-Hamdu Lillah RABBEL-AALAMIN; the Quran has indicated at places (and one of them is this Ruku at Surah YOUNUS) that many of the most wrong persons did believe Allah in the sense that He has created all the creation yet they did not care in the least to put His commands to their lives as they did not believe in Him as the true Lord Whom they shall obey in all the principles He has provided to them in all walks of life; there even were those among these disbelievers who did believe that He certainly has absolute authority with all His true attributes but then they believed that He necessarily listens to those who are very near to Him (as we studied at the previous Ruku) and does accordingly so their belief had most extreme flaw that took them to the same position in practice as the other of disbelievers, that they ignored Him as the true Lord (RABB) Whom they must truly obey in all the principles He has provided to them in all walks of life; this ignorance to recognize Him as the only true Lord, ultimately led them to take some of His creation too as the object to worship and as to obey unconditionally; may Allah save all Muslims from this gravest of sins that is named SHERK and that certainly leads to the hell-fire if the person involved in it does not ask for (and receive) forgiveness from Allah and His mercy at the life at the world; Allah certainly is the only true Lord and so all would obey Him only in all walks of life; the rule that an authentic Hadith has explicitly provided is that “the Muslim person would obey anyone in His creation only when there is no disobedience to any of His commands as they all relate to the principles of Islam”; Al-Hamdu Lillah; as the disbelievers that are addressed here, believed in Allah as the Creator of all the creation so the first couple of AAYAAT of this Ruku ask the Prophet PBUH to ask their attention to this and guide them that He is their true Lord too Whom they shall obey in principles in all walks of life; the AAYAAT read “say - Who gives you sustenance from the heaven and the earth? -or Who controls the hearing and the sight? -and Who brings forth the living from the dead, and brings forth the dead from the living? -and Who regulates the affairs? -then they will say: Allah; say then: will you not then guard (against evil)? -this then is Allah, your true Lord; and what is there after the truth but error; how are you then turned back?”-; Al-Hamdu Lillah; the AAYAAT ahead tell them that if they go on with this ignorance of the commands of Allah, Allah would put such wrath upon them that they would become unable to accept the Truth, the fundamental teachings of Islam; even when they believe that Allah is the Creator of all the creation, they ignore the fact that He has not only created them but He would resurrect them too at the Day of Judgment and they know that those objects that they take as equals to Allah in authority have no power to create any of them or to resurrect them; moreover, He guides all the mankind (and even the JINN) towards the Truth as He is the true Lord Who tries them all by an open-book examination while the objects that they take as equals to Allah in authority, have no power to guide anyone to the Truth except when Allah guides them to that and then also intends that they guide towards that; so He only is the Creator of all the creation and He always has all His attributes and He only is the true Lord; Al-Hamdu Lillah; AAYAT-35 enquires them what then is the matter with them and what is the criterion by which they judge their attitudes?; the AAYAT ahead of it tells them that they follow conjecture that would only lead them far-away from the Truth as ultimately conjectures do that only; Allah certainly is Most Aware of all their doings; Al-Hamdu Lillah; the last four AAYAAT of the Ruku guide that the Quran is the basis for the Truth and all that is related to Islam, the true word of Allah; so leaving conjectures, they need to accept it only as it is not something that has been forged by any person to misguide from the right path of Allah but it is the true Guidance to the right path as it vouches for the previous basic holy scripture of Allah (the five books i.e. Torah) and it details the basic commands of Allah (that have always been the same in principles) that Allah has provided to the mankind time and again as He is the true Lord of all the worlds; Al-Hamdu Lillah; if they say that it is forged then they must bring one such Surah that might resemble this Surah and for that, they might call those even for assistance whom they take equal in authority to Allah; that they must do if they really are truthful in their assertion about the Quran; we have studied about this challenge at the third Ruku of BAQARAH too that those who reject the Quran (as they take it as something that Muhammad PBUH has presented by his own self) to produce only one Surah that is like that Surah (i.e. BAQARAH) of the Quran even by taking the assistance of their close allies whom they take as authority besides Allah, in this task; note that Surah HOODH-13 asks them to bring ten Surah like that Surah (i.e. HOODH) as it says “or, do they say that he has forged it; O Prophet (PBUH); you tell them - then bring ten forged chapters like it and call upon whom you can besides Allah, if you are truthful”; Surah Bani-Israel-88 tells explicitly that “say -if men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others”; these all AAYAAT imply that it is not possible to imitate the Quran (not even any one of its Surah like Surah YOUNUS) as it comprises not only of meanings but also of words; though there is no way that anyone might imitate the meaning of the Quran keeping integrity in all of what he presents yet this challenge also relates to the words of the Quran; Allah has set these words in such ways at its text that no one is able to imitate that in any way; note that the Quran tells us about Jesus Christ-AS that “the likeness of Jesus in the sight of Allah is as the likeness of Adam; He created him of dust then He said unto him – Be - and he is” (Surah AALE-IMRAN-59); this not only is correct by the meaning as Allah gave life to both of them by the Command of KUN (BE) but it also is valid in the sense that the Holy Book Quran presents the names of both 25 times each at its text; it has also been mentioned that the word MAN and the word WOMAN both are mentioned at the Quran 24 times each; the word LAND appears 13 times in the Holy Book Quran and the word SEA appears 32 times and these numbers total 45, their ratio comes to 28.89% to 71.11%; that is the ratio between the dry land and the water on earth; it is a notable point that the water in the normal body is nearly the same i.e. 71.11% and the Holy Book Quran gives the example of dead land that is resurrected by the rainfall indicating that the dead bodies would be resurrected in such way so those have been mentioned with reference to the dead land (see for instance AARAAF-57); there are other examples too for this amazing set-up and this is to what our observation has yet come; there are most certainly many such amazing aspects of set-up in the Quran; Al-Hamdu Lillah; this set-up that Allah has provided for it, certainly has its own presentation and the most notable point here is that this challenge relates to both its words and its meanings and both of them are totally inimitable in any man-made work; Al-Hamdu Lillah; AAYAT-39 tells that they do not have any idea what it means to try to imitate the Quran because they reject it, by their own efforts to present their own wrong notions as it remarks explicitly - “nay, they reject that of which they have no comprehensive knowledge, and the final interpretation of it has not yet come to them; even thus did those before them reject (the Truth); see then, what was the end of those unjust persons”; Al-Hamdu Lillah; the last AAYAT explicitly tells the matter as it stands, that now the Quran is the only criterion by which Allah would decide the belief of every person; it reads “and of them is he who believes therein, and of them is he who believes not therein, and your true Lord is Best Aware of all the corrupters”; so most certainly, the time would clearly show this distinction between them even in this life at the world; Al-Hamdu Lillah.
YOUNUS-The Fifth Ruku
41. And if they call you a liar, say: My work is for me and your work for you; you are clear of what I do and I am clear of what you do.
42. And there are those of them who hear you, but can you make the deaf to hear though they will not understand?
43. And there are those of them who look at you, but can you show the way to the blind though they will not see?
44. Surely Allah does not do any injustice to men, but men are unjust to themselves.
45. And on the day when He will gather them as though they had not stayed but an hour of the day, they will know each other. They will perish indeed who called the meeting with Allah to be a lie, and they are not followers of the right direction.
46. And if We show you something of what We threaten them with, or cause you to die, yet to Us is their return, and Allah is the bearer of witness to what they do.
47. And every nation had an apostle; so when their apostle came, the matter was decided between them with justice and they shall not be dealt with unjustly.
48. And they say: When will this threat come about, if you are truthful?
49. Say: I do not control for myself any harm, or any benefit except what Allah pleases; every nation has a term; when their term comes, they shall not then remain behind for an hour, nor can they go before (their time).
50. Say: Tell me if His punishment overtakes you by night or by day- what then is there of it that the guilty would hasten on?
51. And when it comes to pass, will you believe in it? What- now (you believe), and already you wished to have it hastened on.
52. Then it shall be said to those who were unjust: Taste abiding chastisement; you are not requited except for what you earned.
53. And they ask you: Is that true? Say: Aye- by my Lord- it is most surely the truth and you will not escape.
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This Ruku tells that Allah always provided the Guidance towards the right path so that all those who get to know it, accept it and save themselves from the hell-fire at AKHIRAT; the last Prophet Muhammad PBUH only has the liability to provide the righteous teachings of Islam to all persons in the best way possible, that Allah has given to him but he is not liable to bring them to Islam necessarily and as he provides the Islamic teachings to all then he has done his work; every person is responsible only for his own belief and deeds at AKHIRAT and not of others, and though the commitment to the Islamic teachings does ask the Muslims to provide all of them to all of persons at the world yet it is not their work to make them accept it; Al-Hamdu Lillah; the first AAYAT tells Muhammad PBUH, the last Messenger of Allah, to clarify to them if they go on rejecting him as the Messenger of Allah then it is their problem and not his, as he has provided the Message of Allah to them clearly; now he would face at AKHIRAT only what he does here at his life at the world and they would face their own deeds there; they are not responsible for his deeds and he is not responsible for their deeds and they would see this most clearly at AKHIRAT; Al-Hamdu Lillah; the AAYAAT ahead tell that many of these disbelieving people have come to the level where they have become unable to accept the Islamic teachings as when they seem to hear or look at you intently O Muhammad PBUH, as if to grasp the guidance that you provide to them, they do not will to commit themselves to that by inside of their selves so they are much alike to someone who is deaf to it and to someone who is blind to it so how would you O Muhammad PBUH, bring such people to become aware of the Islamic teachings; the problem is not at your end but due to their rejection of the fundamental teachings of Islam time and again, actually they lack the capability to get the true guidance that you provide; but Allah has now provided all peoples all His message by the last of His Messengers Muhammad PBUH so that they might save their selves at AKHIRAT and after that provision, it is not He Who is unjust when He punishes them severely on their rejection of the Truth at AKHIRAT but they themselves are surely unjust to their own selves on their rejection; there would come a day when Allah would gather them all (at the grounds of HASHR) and on that day, it would seem to them as they rise from the dead as if they had stayed only for an hour or so of a day (at the world) and they would recognize each other as they rise from dead; they would realize then, that all those who had rejected meeting Allah, have put themselves into extreme loss (i.e. terrible agony) and they were all those who had committed that they would never take the Guidance to the right path even though they got it explicitly; though He always gives the ample time to all persons to accept or reject His message that He provides them by His Messengers before He punishes them on their rejection (even at the world) yet that punishment certainly takes them when His appointed time comes upon them; this would certainly take place with these persons too who reject you, O Muhammad PBUH, so if Allah does show you some of the punishment even at the world towards them as He had given to the previous nations- or before that, He gives you death then even, they would return to Allah only Who sure is the Witness to all their doings; Al-Hamdu Lillah; AAYAAT ahead of AAYAT-46 to the last of the Ruku, mention that there had always been Messengers of Allah among all nations of the world and when any of them came to any of those then the matter was done that they would certainly get their punishment (with justice) even at the world if they reject the Messenger, at their appointed time and even if some of them escape that by the will of Allah then still, they all would certainly receive the most severe punishment at AKHIRAT; they would be punished certainly by all their punishment with total justice (at AKHIRAT); Al-Hamdu Lillah; these disbelievers ask you O Muhammad PBUH when that calamity would hit them if the believers are the truthful persons; tell them clearly that I do not have any authority even to decide for myself about any adversity to myself or about any benefit except about which Allah decides; but the disbelievers should note that all persons (who get the true guidance by any Messenger of Allah), they surely would get their punishment at the rejection of the fundamental teachings of Islam when the appointed time for it comes on; whenever it comes, neither the disbelievers would put it ahead of that time nor they would run away from it beforehand; they should care to avoid it rather than ask for its timing in their haste as that would take them unawares (so they need to believe in the Islamic teachings); how do they plan to save themselves from it as it takes place most suddenly at the night or at the day (when they certainly would be most oblivious to it); is it when the calamity hits them, they would then accept that truly their punishment has got them; so now they would accept it when they see it with their eyes while they used to ask for it to take them fast (as they did consider themselves invincible, the power of whom would never perish); note that when the punishment of the disbelievers takes them then as it happens, their belief upon the fundamental teachings of Islam is not acceptable; tell them O Muhammad PBUH to taste the agony of their punishment that would now stay on upon them forever; is it not that they are requited only for what they had earned; and such is their disbelief that with all your efforts to guide them by the message of Islam, they ask you if it is true that that calamity would take them; tell them clearly that it surely would, by the name of my Lord - it most surely is certain, and they are totally unable to avoid this happening if they stay upon their rejection to the Islamic teachings; certainly, Allah only is the true Lord; Al-Hamdu Lillah.
YOUNUS-The Sixth Ruku
54. And if every soul that has done injustice had all that is in the earth, it would offer it for ransom, and they will manifest regret when they see the chastisement and the matter shall be decided between them with justice and they shall not be dealt with unjustly.
55. Now surely Allah's is what is in the heavens and the earth; now surely Allah's promise is true, but most of them do not know.
56. He gives life and causes death, and to Him you shall be brought back.
57. O men! there has come to you indeed an admonition from your Lord and a healing for what is in the breasts and a guidance and a mercy for the believers.
58. Say: In the grace of Allah and in His mercy-- in that they should rejoice; it is better than that which they gather.
59. Say: Tell me what Allah has sent down for you of sustenance, then you make (a part) of it unlawful and (a part) lawful. Say: Has Allah commanded you, or do you forge a lie against Allah?
60. And what will be the thought of those who forge lies against Allah on the day of resurrection? Most surely Allah is the Lord of grace towards men, but most of them do not give thanks.
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In Islam, the three fundamental teachings of Islam are most highly significant to which every person needs to believe; these fundamental teachings are TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord); AKHIRAT (Allah would judge all peoples of the world at the Day of Judgment); RISALAT (Allah sent His Messengers to the world to provide the Guidance to the right path and Muhammad PBUH was the last of them); Al-Hamdu Lillah; Surah YOUNUS depicts the situation of all peoples at the day of HASHR (that is the Day of Judgment which is the first day of the life of AKHIRAT) with the guidance to live the life at the world with all care in practice of virtuous deeds on the basis of the true belief upon the fundamental teachings; it tells most clearly that even in the world, the calamities come to those nations (though at their specific appointed times) which reject the message of Islam when they get it clearly though at AKHIRAT, every person would get the judgment individually where every person would rise on his own belief; it also tells most clearly that now, the standard to get the right attitudes in all issues of the life is only the Quran, the last message of Allah, that Muhammad PBUH, the last Messenger of Allah, has presented clearly to all peoples of the world with its most beautiful practical explanation i.e. named as his SUNNAH; Al-Hamdu Lillah; this Ruku of this Surah also relates to its matter fast where the first AAYAT tells that if any of the persons who had done injustice to his own self had all the valuable amounts that the world has for him, he would certainly offer that all to save himself from the most severe punishment of that day; this is to guide their attention to the fact that whatever efforts they are making to earn worldly things, has no true value as the death would ultimately get them but only those good efforts count as valuable that are related to AKHIRAT that they need to do with the belief upon the fundamental teachings of Islam; Al-Hamdu Lillah; they would conceal their remorse on their extreme wastage of their time at their lives at the world, at the day of HASHR; they would see there that the period of life at the world seems nothing here but as an hour of a day or so, for which they cared about their gains so much though they had received the life at the world to show their true worth at this Day of Judgment; note that it would have the length equivalent to one thousand years of the world where each of the persons that ever came upon the earth, would see the total account for his/her belief and for all his/her deeds; there, all of the issues that relate to them all would be settled with complete justice and they shall not in any manner, be dealt with any injustice; Al-Hamdu Lillah; all persons must note this well that the heavens and the earth and whatever is between them, belongs to Allah only and He does not need anything from any person; He actually has provided the worldly things to all persons of the world to examine them how they use that; He certainly would judge all persons at the Day of Judgment by the true guidance that He had provided to them by His Messengers and after Muhammad PBUH, who was His last Messenger, by the Quran that is the greatest truth in the whole universe as it guides well to all the fundamental teachings of Islam explicitly; Al-Hamdu Lillah; Allah has given His word that He would bring the Day of Judgment but as the practice of many persons do not reflect the care to it, it is clear that most of them are not truly aware of it; He provides all persons their lives and He brings death to all persons and certainly towards Him, all persons would be brought back for the accountability of their doings; Al-Hamdu Lillah; Allah has provided the Quran to all peoples of the world for their true guidance so AAYAT-57 at this Ruku tells about the benefits of the Quran that different persons get from it when they do turn their attention towards it; there are four of its benefits so one is that it is WARNING to those who live on being oblivious to the Truth in their concepts and practice, second is that it is HEALING of spiritual diseases to those who live on challenging the Truth by their concepts and practice, third is that it is GUIDANCE to those who live on intending to live upon the Truth only in their concepts and practice and fourth is that it is BLESSING to those who live on understanding totally the reason to their lives and so they live on totally by their ability to accept the righteous viewpoint by the will of Allah accepting the Truth well in their Belief and practice; these last ones are the most good recipients of the highest of benefits from the Holy Book Quran; they would rejoice that Allah has provided for them the Truth in such manner that they do respect the true worth of the last Prophet Muhammad PBUH who is the Grace of Allah to them, and have the true recognition of the Blessing that is the Holy Book Quran to them; the AAYAAT- 57 & 58 read, “O all peoples! there has come to you indeed a WARNING from your Lord and a HEALING for what is in the breasts and a GUIDANCE and a BLESSING for the believers; say -in the Grace of Allah and in His Blessing, in that they should rejoice; it is better than that which they gather”; the mention of the Grace of Allah is for Muhammad PBUH, the last Messenger of Allah, and the mention of Blessing is for the Quran as that actually, is the true benefit from that; Al-Hamdu Lillah; the recognition of this Grace and this Blessing so as to put it into practice, is most highly better than the worldly goods that the disbelievers to Islam are keen to provide for their-selves at the valueless life at the world; Al-Hamdu Lillah; note that the address to denote the benefits of the Quran is to all peoples of the world as Muhammad PBUH was the last Messenger of Allah to all of them; Al-Hamdu Lillah; note also that the term used here at AAYAT-58 is FAL-YAFRAHU (i.e. so they should rejoice) while the Quran uses this term “FARAH” to blame those who consider the receiving of most of worldly things as ultimate success; as for instance, Surah QASAS-76 states that “surely QAROUN was of the people of Musa, but he rebelled against them, and We had given him of the treasures, so much so that (even the heavy keys of) his hoards of wealth would certainly weigh down a company of men possessed of great strength -when his people said to him -do not exult (LA-TAFRAH), surely Allah does not love the exultant”; so the acquisition of worldly assets even if they are most plenty are nothing to rejoice but the true success that is of AKHIRAT is the thing to rejoice and that is why AAYAT-58 here asks to rejoice on the receiving of the Quran that Allah has provided to the mankind by Muhammad PBUH, the last Messenger of Allah; Al-Hamdu Lillah; AAYAT-59 implies that Allah has given the provision (RIZQ) to all peoples of the world but they have labeled things by their own leaning as correct to consume or as incorrect; this word RIZQ denotes both the tangible provision and the intangible provision and therefore, this AAYAT-59 implies that Allah has not only provided things for the sustenance of all persons but He also has provided the rulings of all those things; it is improper to designate their rulings as correct to consume or incorrect by personal choice but the Quran (the word of Allah that also is RIZQ for the inside of the Man) has provided the basics explicitly to get the rulings about all things well and those rulings are most final; Al-Hamdu Lillah; the Quran has clearly told at places that the intake of anything affects the Man even in the spiritual sense and so it asks at places to take care about what he eats; see for instance AAYAAT 168 & 169 of Surah-BAQARAH so the Muslims would incline to foods that are HALAAL (allowed to eat) and TAYYIBAH (pure to eat); the lack of even one of these properties (that are HALAAL and TAYYIBAH in something seemingly edible) prohibits the intake of it; note also that Allah had commanded Adam & Eve to keep away from going near even to the tree that had the prohibited fruit for them on it; however, there is much more for us to learn at these times by this AAYAT so please note well that the observation to this AAYAT of Surah YOUNUS implies that whatever technical gadgets that we Muslims have received at the past 50 years or so from this time (i.e. 2020 AD), we shall not put them to our usage without the consideration of the limit of their usage by the teachings of the Quran; these technical gadgets mostly include those things that apply practically by satellites sent at outer space; in most frank terms, I, MSD, state that it is most sad situation that ULAMA (the most learned persons in Islam) do not present the fact clearly that it is the violation of our living space that Allah has designated clearly to live our lives, to send such satellites at the outer space and it does not matter who sends it from among the mankind; the omission of the righteous set-up (that these technical gadgets need highly), ask early consideration to practice the ruling that relates to them by the Islamic teachings; at the Islamic environment, the television (when used with care to the Islamic teachings without any links to space satellites), the computer (when used with care to the Islamic teachings without any links to space satellites), the mobile cell-phones (when used with care to the Islamic mode of living by easy communication of text messages and limited communication of voice, strictly without any camera to communicate images, photos or videos and without any links to space satellites) and the like commodities to mobile cell-phones (when used according to the Islamic mode of living without any links to space satellites) are worthy technical commodities to use yet they do need their specific rulings by Islam; it is feasible to differentiate between the mentioned somewhat immobile and the mobile gadgets (with some leniency in usage of the immobile gadgets always keeping the Islamic teachings in view); currently, as their use seems unconditional and with links to space satellites, the Muslims need to revise their attitude towards them all though with very few necessary adjustments so as to get the uniform ruling in their usage; this would lead to avoid any challenge that their practice might present to the Islamic teachings, intentionally or unintentionally; Al-Hamdu Lillah; the last AAYAT of the Ruku addresses the disbelievers who reject the message of the Quran, especially the message that the Day of Judgment would certainly come where Allah would certainly punish them with total justice to all peoples of the world; they need to reflect on this true message that Allah has provided to them by Muhammad PBUH, His last Messenger to all peoples of the world, and they must understand that the time that Allah has provided to them before putting any calamity upon them on their disbelief and their wrong deeds (though He has provided the message of the Quran by His last Messenger to them explicitly), actually denotes that Allah is full of mercy to all peoples of the world, but most of them still remain most ungrateful to Allah till the very last day of their lives at the world; certainly, all authority truly belongs to Allah, the true Lord; Al-Hamdu Lillah.
YOUNUS-The Seventh Ruku
61. And you are not (engaged) in any affair, nor do you recite concerning it any portion of the Quran, nor do you do any work but We are witness over you when you enter into it, and there does not lie concealed from your Lord the weight of an atom in the earth or in the heaven, nor anything less than that nor greater, but it is in a clear book.
62. Now surely the friends of Allah-- they shall have no fear nor shall they grieve.
63. Those persons who believed and guarded (against evil):
64. They shall have good news in this world's life and in the hereafter; there is no changing the words of Allah; that is the mighty achievement.
65. And let not their speech grieve you; surely might is wholly Allah's; He is the Hearing, the Knowing.
66. Now, surely, whatever is in the heavens and whatever is in the earth is Allah's; and they do not (really) follow any associates, who call on others besides Allah; they do not follow (anything) but conjectures, and they only lie.
67. He it is Who made for you the night that you might rest in it, and the day giving light; most surely there are signs in it for people who would hear.
68. They say: Allah has taken a son (to Himself); Glory be to Him: He is the Self-sufficient: His is what is in the heavens and what is in the earth; you have no authority for this; do you say against Allah what you do not know?
69. Say: Those who forge a lie against Allah shall not be successful.
70. (It is only) a provision in this world, then to Us shall be their return; then We shall make them taste severe punishment because they disbelieved.
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This Ruku emphasizes that no one is able to challenge Allah and He does as He wills and He has decided that the Day of Judgment would come so that would most certainly come; Al-Hamdu Lillah; the Ruku condemns those who reject the Quran and the coming of the Day of Judgment and without any care to AKHIRAT, they relate themselves only to the material success at the world; it states clearly that the true authority is of Allah only, Who only is the true Lord; Al-Hamdu Lillah; the first AAYAT of the Ruku states that whatever of the good deeds that the Prophet PBUH is engaged in, may it be the reading of the Quran (and providing its message to all peoples that is his significant liability) or any other of his good deeds, Allah watches over him; this tells the Prophet PBUH not to worry about whatever the disbelievers conspire against him, they would not be able to make any such trouble that stops him from spreading the teachings of the Quran, the last message of Allah, and they would not be able to cause any lethal attack on him; note that Surah YOUNUS descended at Makkah where spreading the teachings of the Quran was not an easy task; Allah tells him at this AAYAT that “We are witness over you when you enter into any good deed” so this expresses that the start of any of his good works had high significance as it brought in front the most high goodness of good works to the coming events by the will of Allah; He tells him here that He has such authority that “not an atom's weight in the earth or in the sky escapes your Lord, nor what is lesser than that or greater than that, but it is (recorded) in a clear Book”; the book mentioned here might be the LAUHE-MAHFUZ but please note that there is mention of different books at the Quran at places and this needs much good insight to identify the book that any of these places notes; the AAYAT implies that He watches over everything and shapes everything according to His will because He certainly has the true authority; Al-Hamdu Lillah; also, all other of the true friends of Allah have no fear about anything of the future and have no grief about anything of the past as Allah cares not only for you, O Prophet PBUH, but also for those who are the true believers in Allah and follow your direction; they do such good deeds according to their true belief that leads them to highest of TAQWA, the righteous Islamic attitude in all issues of life; Al-Hamdu Lillah; so they have good tidings at their life at the world and at AKHIRAT as they have no fear because they believe that whatever comes to the true Muslims at the life at the world, it comes by the will of Allah so He would not put any trouble to them that is unbearable to them; He would raise the goodness of their documents of deeds when they remain grateful to Allah on all the good things that He has provided to them and as they bear the trouble that comes to them with total attention towards Allah, the true Lord; and at AKHIRAT, Allah would certainly provide them all His blessing forever; Al-Hamdu Lillah; there is no changing to the words of Allah ever so the Judgment certainly would occur and the success of that life certainly is the true success; Al-Hamdu Lillah; AAYAT-65 addresses the Prophet PBUH that though their actions are unable to harm him yet he would care that even their words do not grieve him; he knows totally well that all the true authority belongs only to Allah so why worry about their negative speech about him; the AAYAT says that Allah is Most Hearing (so He is recording everything that they say) and He is Most Knowing (so He knows well how to punish them at their lives at the world and at AKHIRAT); Al-Hamdu Lillah; AAYAT-66 tells that all the living ones (besides all that is not among the living ones) are the creation of Allah whether at heavens (i.e. angels) or at the earth (i.e. human-beings and JINN and even angels) and it emphasizes the statement of AAYAT-36 that these disbelievers are following nothing by taking any of His creation as equal to Him in authority but they are following conjecture only that would only lead them far-away from the Truth as ultimately conjectures do that only; the last four AAYAAT tell that though Allah has made all ease for all peoples of the world that they might live at the world at peace yet there are such ungrateful persons therein who say heinous lies about Allah; so Allah would certainly punish such persons most severely when they return to Him at AKHIRAT; Al-Hamdu Lillah; these AAYAAT read “He it is Who made for you the night that you might rest in it, and the day giving light; most surely there are signs in it for such people who would hear (truly the message of the Quran); these disbelievers say- Allah has taken a son- Glory be to Him- He is the Self-sufficient (and His life is the true life so He certainly has no need to take any of His creation as His son)- His is all what is in the heavens and all what is in the earth; you disbelievers have no authority for this (erroneous statement that you say about Allah); do you say against Allah what you do not know? (O Prophet PBUH)- say that those who forge a lie against Allah shall not be successful (at AKHIRAT where the true success would manifest); there is only some provision (for them) in this world, then to Us shall be their return; then We shall make them taste the severe punishment because they had disbelieved (in the life at the world)”; most certainly, Allah only has the true authority; Al-Hamdu Lillah.
YOUNUS-The Eighth Ruku
71. And recite to them the story of Noah when he said to his people: O my people- if my stay and my reminding (you) by the AAYAAT of Allah is hard on you-- yet on Allah do I rely-- then resolve upon your affair and (gather) your associates, then let not your affair remain dubious to you, then have it executed against me and give me no respite:
72. But if you turn back, I did not ask for any reward from you; my reward is only with Allah, and I am commanded that I should be of those who submit.
73. But they rejected him, so We delivered him and those with him in the ark, and We made them rulers and drowned those who rejected Our AAYAAT; see then what was the end of the (people) warned.
74. Then did We raise up after him apostles to their people, so they came to them with clear arguments, but they would not believe in what they had rejected before; thus it is that We set seals upon the hearts of those who exceed the limits.
75. Then did We send up after them Musa and HAROUN to Pharaoh and his chiefs with Our signs, but they showed pride and they were a guilty people.
76. So when the truth came to them from Us they said: This is most surely clear enchantment!
77. Musa said: Do you say (this) of the truth when it has come to you? Is it magic? And the magicians are not successful.
78. They said: Have you come to us to turn us away from what we found our fathers upon, and (that) greatness in the land should be for you two? And we are not going to believe in you.
79. And Pharaoh said: Bring to me every skillful magician.
80. And when the magicians came, Musa said to them: Cast down what you have to cast.
81. So when they cast down, Musa said to them: What you have brought is deception; surely Allah will make it naught; surely Allah does not make the work of mischief-makers to thrive.
82. And Allah will show the truth to be the truth by His words, though the guilty may be averse (to it).
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This Ruku narrates about Noah-AS and about Moses-AS; note that Noah was the first of Messengers who was sent to his people specifically and Moses was the first of Messengers who was sent to the Bani-Israel specifically; they were then given the status as the chosen people of Allah to guide all persons around that they could reach, towards the fundamental teachings of Islam by keeping to that in their practice just as the Messengers coming into them would lead them; so the nations before Moses were eliminated when they rejected the message of Allah that they received by His Messengers but when Allah made him His Messenger, He chose the Bani-Israel to guide all by their practice; they miserably failed in that task as they did not give the respect to the Prophets (that the status of those Prophets asked of them) whom Allah had sent to them after Moses; they showed most extreme disrespect to Jesus Christ-AS whom they rejected as the Messenger of Allah and that was the most fatal blow to their status as the chosen people of Allah; then at the time when Allah sent Muhammad PBUH as His last Messenger to all peoples of the world, they rejected him too as His Messenger and at that time, Allah took away their noble status and chose the Muslims instead of them for His task; He commanded the Muslims that they always keep fast to the Islamic teachings and spread them to all peoples of the world when Muhammad PBUH departs from the world; Al-Hamdu Lillah; we have studied this all at Surah BAQARAH and so these both narrations gives the detail to AAYAT-47 where Allah states “and every nation had an apostle; so when their apostle came, the matter was decided between them with justice (at the world) and they shall not be dealt with unjustly (at AKHIRAT)”; it also is explicit for AAYAT-49 where Allah states ”every nation has a term; when their term comes, they shall not then remain behind for an hour, nor can they go before”; Al-Hamdu Lillah; the first three AAYAAT of the Ruku say “and recite to them the story of Noah when he said to his people- O my people- if my stay and my reminding (you) by the AAYAAT of Allah is hard on you-- yet on Allah do I rely-- then resolve upon your affair and (gather) your associates, then let not your affair remain dubious to you, then have it executed against me and give me no respite; but if you turn back, I did not ask for any reward from you; my reward is only with Allah, and I am commanded that I should be of those who submit; but they rejected him, so We delivered him and those with him in the ark, and We made them rulers and drowned those who rejected Our AAYAAT; see then what was the end of the (people) warned”; Al-Hamdu Lillah; after Noah-AS, Allah sent other of Messengers among the nations of the world that included HOODH-AS (to the people of AAD), SALEH-AS (to the people of THAMUD) and SHOAIB-AS (to the people of MADYAN); Abraham-AS called the Babylon towards the fundamental teachings of Islam and left for Palestine when they did not believe in those teachings, with his wife Sarah-AS and with his nephew Lot-AS whom Allah sent as His Messenger to those people who lived near the dead sea (Sodom and Gomorrah); the Babylonians had tried to kill Abraham by the fire from which Allah saved him; Moses was among his descendants who became the Messenger of Allah after some 540 years after his departure from the world; Al-Hamdu Lillah; AAYAAT-74 says, “then, after him (i.e. Noah), We sent Messengers unto their folk, and they brought them clear proofs; but they were not ready to believe in that which they before denied; thus We seal the hearts of the transgressors”; Al-Hamdu Lillah; from AAYAT-75 to AAYAT-82 (that is the last AAYAT of the RUKU), it narrates about Moses-AS and Aaron-AS and their encounter with the Pharaoh; he set the magicians against Moses but they were defeated in that challenge to Moses and then they accepted him and Aaron as the Messengers of Allah then and there; we have read this incident at the fourteenth Ruku of AARAAF and the narration there suffices for these AAYAAT; that Ruku tells that when Pharaoh and his courtiers saw the amazing miracles of Moses-AS, they decided to send some official collectors to different cities from whence they would bring every such magician who is adept in his magic (so when they compete with Moses in magic, they would show that it only is the spell of magic with which he intends to enchant all persons to accept his demand); the collectors informed the skilled magicians to attend the gathering at the specific day of celebration to challenge Moses and they did so at the presence of Pharaoh; they were so confident of their win that they asked Pharaoh if they would get their due prize if they win; Pharaoh assured them of that and also told them that they would be among his near ones getting high respect among the people; they had said that Pharaoh would get more of honor as they win (and it implied that he would get most high disrespect if they lose) and then they asked Moses who among them would begin the contest; he asked them to open the show so they threw their ropes and canes that seemed as the wriggling serpents to the onlookers; it certainly was the most skillful demonstration of their spell of magic; but Allah commanded Moses to put his staff at the ground and as he did so, it turned into the huge serpent that swallowed up all the falsehood that they faked; so the Truth manifested and their doings became vain so they were vanquished there and Pharaoh and his courtiers became lower; the skillful magicians gathered there fell to ground in prostration to Allah and said that they believe in the Lord of the worlds Who is the Lord of Moses and Aaron; note that they totally clarified that by the Lord they mean Allah whom Moses and Aaron believe so that Pharaoh and his people have no doubts about their words as Pharaoh presented his own self as the lord to the people; note also that the reason to their immediate belief was their view that the huge serpent ate up their doings which they knew clearly would not be any magic in any manner as they were most skillful at spells of magic; it plainly was the most amazing miracle that Moses had presented so this led them to believe in the words of Moses then and there; Pharaoh changed his stance at once that they have believed in the miracle before Pharaoh has allowed them to believe; note his arrogance that he wanted the people under his authority to believe only that which he intends that they should; he blamed them of being associates of Moses as the face-saving statement for him amongst the people and told the people that these all have united as they intend to expel the people set at their lands out of that; Ruku-9 ahead at Surah YOUNUS tells that the Bani-Israel asked Allah to save them from Pharaoh and his men while they were at Egypt and then, save them from those by providing them exodus from Egypt; Allah commanded Moses-AS and Aaron-AS that they both make some place as the place of worship to Allah at Egypt while they were there; it tells about the safety that Allah provided the Bani-Israel as they crossed the Red Sea that gave way to them all when Moses struck the waters there with his staff by the command of Allah; it tells about the drowning of the Pharaoh there while the Bani-Israel looked on to it; so Allah gives the message most explicitly by the narration of Moses-AS and Aaron-AS as He gives by the narration of all other of His Messengers too, that most certainly, Allah only is the true authority; Al-Hamdu Lillah.
YOUNUS-The Ninth Ruku
83. But none believed in Musa except the offspring of his people, on account of the fear of Pharaoh and their chiefs, lest he should persecute them; and most surely Pharaoh was lofty in the land; and most surely he was of the extravagant.
84. And Musa said: O my people! if you believe in Allah, then rely on Him (alone) if you submit (to Allah).
85. So they said: On Allah we rely: O our Lord! make us not subject to the persecution of the unjust people:
86. And do Thou deliver us by Thy mercy from the disbelieving people.
87. And We revealed to Musa and his brother, saying: Take for your people houses to abide in Egypt and make your houses places of worship and keep up prayer and give good news to the believers.
88. And Musa said: Our Lord! surely Thou hast given to Pharaoh and his chiefs finery and riches in this world's life, to this end, our Lord, that they lead (people) astray from Thy way: Our Lord! destroy their riches and harden their hearts so that they believe not until they see the painful punishment.
89. He said: The prayer of you both has indeed been accepted, therefore continue in the right way and do not follow the path of those who do not know.
90. And We made the children of Israel to pass through the sea, then Pharaoh and his hosts followed them for oppression and tyranny; until when drowning overtook him, he said: I believe that there is no god but He in Whom the children of Israel believe and I am of those who submit.
91. What; now- and indeed you disobeyed before and you were of the mischief-makers.
92. But We will this day deliver you with your body that you may be a sign to those after you, and most surely the majority of the people are heedless to Our AAYAAT.
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This Ruku starts by telling that the Bani-Israel did not initially believe in Moses except for some small faction among them as they feared the tortures from the Pharaoh; this fear was not baseless as the Pharaoh had developed such totalitarian rule by most unjust men that were committed to it due to their own interest at the land; Moses told all of the Bani-Israel that if they do believe in Allah, they need to have total trust in Allah and have also to believe that Moses is the Messenger of Allah who certainly would deliver them from the tyrannical rule of the Pharaoh by the will of Allah; so then the Bani-Israel asked Allah to save them from Pharaoh and his most unjust men while they were at Egypt and then, save them from those by providing them exodus from Egypt; Allah commanded Moses-AS and Aaron-AS that they both make some place as the place of worship to Allah at Egypt while they were there and give the good tidings to the Bani-Israel that Allah certainly wills to provide them their release and then see how they fare at their task of remaining to righteousness and providing that to other of nations too; AAYAT-88 tells that due to this message that Allah would save the Bani-Israel, Moses stated “our Lord- surely You have given to Pharaoh and his chiefs finery and riches in this world's life, to this end, our Lord, that they lead (people) astray from Your way; our Lord- destroy their riches and harden their hearts so that they believe not until they see the painful punishment”; this tells that Moses wanted to emphasize that after Allah saves the Bani-Israel, their true examination would start then whether they remain committed to the fundamental teachings of Islam then in practice or forget the blessing of Allah upon them; note that Moses called Allah three times here as “our Lord”; Allah told Moses that He has accepted his plea and according to the commitment that his plea denotes, the Bani-Israel need to remain firm on the task for which Allah has chosen them and they need to avoid among themselves the tyrannical manner to rule of the Pharaoh and his people who are totally unaware that all authority truly belongs to Allah; Al-Hamdu Lillah; the Ruku then tells about the safety that Allah provided the Bani-Israel as they crossed the Red Sea that gave way to them all when Moses struck the waters there with his staff by the command of Allah; it tells about the drowning of the Pharaoh there as he followed the Bani-Israel with his army-men while the Bani-Israel looked on to it; the last three AAYAAT of the Ruku read “and We brought the Children of Israel across the sea, and Pharaoh with his hosts pursued them in rebellion and transgression, till, when the drowning overtook him, he exclaimed- I believe that there is none to worship save Him in Whom the Children of Israel believe, and I am of those who surrender; what- now- when hitherto you rebelled and were of the wrong-doers?; but We will this day deliver you with your body that you may become a sign to those after you, and most surely the majority of the people are heedless to Our AAYAAT”; please read the note at the sixth Ruku of Surah BAQARAH too that also relates to the narration of the Bani-Israel and also one of my writings that is at the net by the name of “Pentateuch– by Islamic View”; so Allah gives the message most explicitly by the narration of Moses-AS and Aaron-AS (as He gives by the narration of all other of His Messengers too) that most certainly, Allah only is the true authority; Al-Hamdu Lillah.
YOUNUS-The Tenth Ruku
93. And certainly We lodged the children of Israel in a goodly abode and We provided them with good things; but they did not disagree until the knowledge had come to them; surely your Lord will judge between them on the resurrection day concerning that in which they disagreed.
94. But if you are in doubt as to what We have revealed to you, ask those who read the Book before you; certainly the truth has come to you from your Lord, therefore you should not be of the disputers.
95. And you should not be of those who reject the AAYAAT of Allah, (for) then you should be one of the losers.
96. Surely those against whom the word of your Lord has proved true will not believe,
97. Though every sign should come to them, until they witness the painful chastisement.
98. And wherefore was there not a town which should believe so that their belief should have profited them but the people of YOUNUS? When they believed, We removed from them the chastisement of disgrace in this world's life and We gave them provision till a time.
99. And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers?
100. And it is not for a soul to believe except by Allah's permission; and He casts uncleanness on those who will not understand.
101. Say: Consider what is it that is in the heavens and the earth; and the signs and the warning persons do not avail a people who would not believe.
102. What do they wait for then but the like of the days of those who passed away before them? Say: Wait then; surely I too am with you of those who wait.
103. Then We deliver Our apostles and those who believe-- even so (now), it is binding on Us (that) We deliver the believers.
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The Ruku starts by the mention of the blessing of Allah on the Bani-Israel at that time; He tells us that He settled them at the goodly abode that had all good sustenance for them; that goodly abode was the land of Palestine though they got it after much of hard living at the desert of Sinai (they remained there for forty years and they got their needed land only when their off-spring who were free of the adverse effects of slavery, grew up and fought for that); they had showed disrespect to the commands of Allah and when Allah had given Moses the five books of Torah, they intended to take the commands of Allah that seemed easy to them and leave others from it in their practice; they interpreted those commands that they left by different manners that led them to ignore them in their practice; the AAYAT tells that “surely your Lord will judge between them on the Resurrection Day concerning that (commands) in which they disagreed”; note that the most significant of these commands was to accept Muhammad PBUH as the last Messenger of Allah which they rejected and did not give any care ever; AAYAAT-94 and 95 address the Prophet PBUH that if he has any doubts (which surely he did not have) about whatever commands Allah has given him, he should consult those who have been reading the Book (Torah) that was given to Moses before the descent of the Quran to Muhammad PBUH; Torah (the five books), where it is unchanged, does teach about TAUHID, AKHIRAT and RISALAT as the Quran does; so O Prophet PBUH- you shall not become like those persons in the Bani-Israel who rejected the significant commands of Allah as that certainly leads to the total loss of all the goodness; note that the address to the Prophet PBUH is to make all persons understand that the Prophet PBUH also is bound to the commands of Allah and he also does practice them good; we have studied at AAYAT-15 of this Surah that the Prophet PBUH has no authority to change anything mentioned in the Quran but he explains all of it by the command of Allah; these both AAYAAT also tell that all Messengers of Allah have provided the same message that is the call towards the most fundamental teachings of Islam; Al-Hamdu Lillah; AAYAAT 96 and 97 tell that those who go on rejecting the commands of Allah in their practice, there comes a time when they lose the ability to accept the fundamental teachings of Islam even if they get clear signs to accept them and after they become totally oblivious to the Truth in their practice, Allah punishes them all severely even in the world; at that time of punishment even if some of them do realize their utmost wrong-doing, Allah does not show mercy to them and their term for acceptance of the Truth ends then and there; we have studied this phenomenon at Surah AARAAF and the call of Pharaoh at his death for the acceptance of the message of Moses and Aaron also tells it as we have studied at the previous Ruku; Al-Hamdu Lillah; but the AAYAT ahead tells an exception to this which was for the people of YOUNUS-AS (i.e. Jonah); they did see the terrible calamity coming onto them as YOUNUS-AS had foretold and seeing the atmosphere turning to such situation that was telling of their total disaster, they all came out of their houses and asked Allah for mercy to them; Allah accepted that plea and spared them of their grave insult and extended the time for their trial so that they might live ahead by the practice of the fundamental teachings of Islam; note that when the Messenger of Allah provides the message of Allah totally to his people then Allah asks him to leave the place and to tell them plainly that the most disastrous calamity would hit them soon; though YOUNUS-AS did tell them about the coming disaster due to their negative attitude towards the Truth yet he did not wait for the permission from Allah to depart from the place and mistakenly thought by his own that it is the time now to depart from his people; ULAMA have explicitly remarked that it actually was not any sin yet it certainly was such an error of judgment on the part of the Messenger that Allah commanded one of the most huge fish to swallow him; it might have been one of the huge whales that live at waters with the fish so it also is taken as among them though actually it is one of the mammals; it was only when he recited the prayer to Allah with all heart to release him from that utmost anxiety that this situation ended for him; Allah has told about that prayer at Surah ANBIA-87 and its wording shows that YOUNUS-AS asked for mercy by the acceptance of his own self as unjust due to his untimely haste; Allah released him from that utmost anxiety and that most huge fish threw him out at the shore; afterwards, Allah provided him again the task as His Messenger and this denotes that Allah pardoned him totally; Al-Hamdu Lillah; this incident again emphasizes the issue that even the Messengers of Allah have to take care that they remain firm to the manner that Allah asks of them; Al-Hamdu Lillah; note that Allah appoints the Messenger to provide His message to the people of his nation (and Muhammad PBUH is the last Messenger of Allah whom He has sent to all peoples of the world that live anytime anywhere after him) and it is not his liability to see if they accept it or reject it; even if Allah does not punish the persons that reject His message at the world, He certainly would take His revenge at the Day of Judgment; the AAYAAT ahead console Muhammad PBUH that though he is most keen to bring all persons to Islam yet it is the will of Allah that any person accepts Islam or rejects it; if Allah intended, He would have brought all persons to Islam but the world is the place of examination where the Prophet PBUH would not force any person to come to Islam even if he seemingly has the authority to do so; Allah only opens the heart for that person to accept Islam who really sees, hears and cares for it; and He only puts His wrath upon those who do get the fundamental teachings of Islam yet they choose to remain oblivious to it in their belief and deeds; all persons need to see whatever is in the heavens and in the earth as the observation of these both would tell them that the true authority is only of Allah, the true Lord; Al-Hamdu Lillah; but there are such persons at the world (who have decided to remain on the disbelief with such commitment) that the signs that Allah provides them (which they study at their insides and even at their surroundings) and also the warning persons (His Messengers) that give them the warning of the Day of Judgment, do not benefit them in the least; so they all seem to wait for such days (of disastrous calamities) that hit the disbelieving nations that have gone away, to hit them too; so O Prophet PBUH- tell them to go on waiting for the disastrous calamity upon them and that I also would remain with the persons who do wait for that upon all of the disbelievers; Al-Hamdu Lillah; the last AAYAT of the Ruku notes that whenever such times have hit the disbelievers, Allah had saved the Messengers that He had sent to them and also the true believers with them; certainly in such manner, He would save all the true Muslims even now when He punishes the disbelievers severely and even ahead; He certainly is the true Lord Who has all the true authority; Al-Hamdu Lillah.
YOUNUS-The Last Ruku
104. Say: O people- if you are in doubt as to my religion, then (know that) I do not serve those whom you serve besides Allah but I do serve Allah, Who will cause you to die, and I am commanded that I should be of the believers.
105. And that you should keep your course towards the religion uprightly; and you should not be of the polytheists.
106. And do not call besides Allah on that which can neither benefit you nor harm you, for if you do then surely you will in that case be of the unjust.
107. And if Allah should afflict you with harm, then there is none to remove it but He; and if He intends good to you there is none to repel His grace; He brings it to whom He pleases of His servants; and He is the Forgiving, the Merciful.
108. Say: O people! indeed there has come to you the truth from your Lord, therefore whoever goes aright, he goes aright only for the good of his own soul, and whoever goes astray, he goes astray only to the detriment of it, and I am not a custodian over you.
109. And follow what is revealed to you and be patient till Allah should give judgment, and He is the best of judges.
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The last Ruku emphasizes what previously have been stated that the Prophet PBUH is also bound to the commands of Allah; he is not liable to see that every person he addresses towards the Truth, accepts it; he would keep his own self firm on the teachings of Islam by the will of Allah as Allah asks him that only (though he would totally provide His message to others as that is his good task); note that Allah commands all peoples to accept the fundamental teachings of Islam as this would then lead all such persons to achieve TAQWA (that means the attitude of the heart that comes by the true Belief upon Allah with both fear and hope towards Him when he has totally thrown away all the worldly base desires and that leads to the most righteous deeds); the Prophet PBUH would keep away from all wrongs in his belief and his deeds as he certainly believes that no one is able to provide any benefit or any loss to anyone except Allah and whoever takes up wrongs, he certainly would be one of the most unjust persons; O Prophet PBUH- if Allah wills to harm you then no one is able to stop you getting that harm and if Allah wills to give you totally the great benefit (that means the Quran) then no one is able to stop you getting it; so the AAYAT expresses that Allah has all authority to decide for your harm or benefit but He provides you the benefit only as He chooses that person only whom He sees fit for His task; He has taken you as His Messenger to provide His message to all peoples so He certainly is Forgiving and Merciful to all peoples of the world; Al-Hamdu Lillah; O Prophet PBUH- say to all of them (by the Quran) that the Truth (the fundamental teachings of Islam that the Quran presents) has come again to them from their true Lord; so now whoever takes the true guidance from it, he would save himself only by that; and now whoever loses the right path, that loss certainly is of his own; and tell them plainly O Prophet PBUH that you are not liable to see that they do believe in the Truth; the last couple of AAYAAT of this last Ruku say- “(O Prophet PBUH) say- O people! indeed there has come to you the Truth from your Lord, therefore whoever goes aright, he goes aright only for the good of his own soul, and whoever goes astray, he goes astray only to the detriment of it, and I am not a custodian over you; and (O Prophet PBUH) follow what is revealed to you (in the Quran) and be patient (if they reject the teachings of the Quran) till Allah should give judgment, and He certainly is the best of judges”; most certainly, Allah only is the true Lord; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of YOUNUS ends; Al-Hamdu Lillah
www.saleemdada.weebly.com
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Surah HOODH
(Consists of 10 Ruku; MK-6)
HOODH-The First Ruku
1. Alif Lam Ra (This is) a Book, whose verses are made decisive then they are made plain, from the Wise, All-aware:
2. That you shall not serve (any) but Allah; surely I am a warner for you from Him and a giver of good news,
3. And you that ask forgiveness of your Lord, then turn to Him; He will provide you with a goodly provision to an appointed term and bestow His grace on every one endowed with grace, and if you turn back, then surely I fear for you the chastisement of a great day.
4. To Allah is your return, and He has power over all things.
5. Now surely they fold up their breasts that they may conceal (their enmity) from Him; now surely, when they use their garments as a covering, He knows what they conceal and what they make public; surely He knows what is in the breasts.
6. And there is no animal in the earth but on Allah is the sustenance of it, and He knows its definite abode and its depository; all (things) are in a manifest book.
7. And He it is Who created the heavens and the earth in six periods-- and His dominion (extends) on the water-- that He might manifest to you, which of you is best in action, and if you say, surely you shall be raised up after death, those who disbelieve would certainly say: This is nothing but clear magic.
8. And if We hold back from them the punishment until a stated period of time, they will certainly say: What prevents it? Now surely on the day when it will come to them, it shall not be averted from them and that which they scoffed at shall beset them.
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Surah HOODH also starts with the MUQATTA’AAT (the 14 disjointed letters that are among the Arabic alphabets that come at the commencement of 29 SURAH in specific combinations); we have studied these at the beginning of Surah BAQARAH (and at other of Surah) that also start with them; Al-Hamdu Lillah; the first AAYAT points out that Allah has provided this Quran highest of integrity in its text and He also has provided such beauty in it that its AAYAAT clarify each other (especially the AAYAAT that are related to the true belief and His commands to the Man); the other manner of its clarification is the time that passes on at the world that brings forth the better interpretation of its AAYAAT due to the observation of them by those Muslims persons that are truly committed to it by the blessing of Allah; certainly this tells clearly that Allah is Most Wise (as the world progresses strictly according to His will) and He is Most Aware of all things (as He knows well what the future holds); Al-Hamdu Lillah; the basic feature of this book is that it asks all peoples of the world not to worship anything except Allah, the true Lord; and that implies that all persons would believe in the fundamental teachings of Islam that are TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord); AKHIRAT (Allah would judge all peoples of the world at the Day of Judgment); RISALAT (Allah sent His Messengers to the world to provide the Guidance to the right path and Muhammad PBUH was the last of them); Al-Hamdu Lillah; tell them O Muhammad PBUH that surely I am appointed by Allah as warner (to those who do not believe in the basic teachings of this book) and bringer of good tidings (to those who believe in that and work accordingly); all among you would certainly see the results at AKHIRAT so all disbelievers must seek forgiveness from their true Lord (on their erroneous belief before their death) and the believers must repent (on their wrong-doings) with total attention towards their true Lord (as that actually is the task for which Allah has provided all persons their lives); all would get the sustenance in general to the appointed time (of the last day of the world) and each one would get the worldly assets according to how he is destined (at his lifetime at the world as is written in the book that records the destination; the true believers getting all utility needed for the good sustenance of life here by receiving their necessities); so no one needs to apply his life totally to getting the worldly assets in plenty as any person who is obsessed at the acquisition of the worldly assets as the required work for life, they would receive the most terrible punishment of highly troublesome day (even at the world) that would end their period of life taking them unawares; Al-Hamdu Lillah; then all peoples would return to Allah, the true Lord, Who would provide all of them their doings; so He would not only gather all peoples at the Day of HASHR but He also would provide them their respective documents of deeds; He certainly is Most Powerful Who has all control over all things totally; Al-Hamdu Lillah; AAYAT-5 tells that there are such persons among the disbelievers who consider hiding their physique in such manner that nothing of their expressions (that leads to knowing their intentions) is revealed to Allah by their body-language; the other part of the AAYAT clarifies that they need to understand that it is of no avail whether they wear their garments properly over all of the physique or not, Allah knows well what they conceal in their covering and what they reveal (of their bodies); and He certainly knows what is at their insides even, so it is of no use when they cover themselves properly as they are unable to hide their intentions at their insides from Allah in spite of all their measures; He certainly is Most Powerful Who has all control over all things totally; Al-Hamdu Lillah; AAYAT-6 tells explicitly that Allah has provided the physical sustenance too to each of His creation at the world; note that Allah has provided life to the mankind (and even JINN) because He intends to examine how they believe and how they work at the life at the world (see Surah ZAARIYAAT-56); so these two of His creation are MUKALLAF (having the free-will to the extent Allah wills for them so that they believe in the fundamental teachings of Islam and work accordingly); so this Ruku tells that Allah has provided the basic physical needs (of foods, clothing and shelter) and the basic spiritual need (of the Guidance to the right path) to all the creation (including the mankind and the JINN) so that there remains no excuse for any person at AKHIRAT among the mankind that he had to serve his physical needs to the extent where he was unable to care about his true aim of life or that he had no guidance about the right path for his spiritual righteousness; Allah eliminates all of such excuses as He tells clearly that He has destined for them all the ample sustenance to life and each person would get that by working simple (when they do not make troubles for each other in that) and He has provided them all the Guidance to the right path by His Messengers; they have to comply to living simple at the life at the world and care for AKHIRAT to get the true success for their-selves, Al-Hamdu Lillah; this AAYAT also tells that Allah knows exactly for each of His creation its definite abode and its temporary depository; this denotes that the placement at AKHIRAT is the definite abode for every person among the mankind while the world is the temporary depository for every person; however, it is feasible to take the term MUSTAWDA’ (the temporary depositary) denoting various of places for every person so it would denote different places he/she resides at the life at the world and the life at his/her grave (BARZAKH) and then his/her rising from dead to face the final result of his/her doings at the grounds of HASHR; then ultimately, there would be the final abode (which the term MUSTAQAR denotes) where he/she would reside forever that would be JANNAAT (the gardens of the paradise for the righteous believers) or the hell-fire (for all of the disbelievers); Al-Hamdu Lillah; this first Ruku indicates the matter of the Surah that it relates to asking all peoples of the world to take the Guidance to the right path without obsession to the life at the world as those who rejected the Truth when the Messengers of Allah presented that to them, they faced such deadly destruction that ended all the period for them to accept that at their lives at the world; the life at the world is only an examination and not the final abode as every person has to die and face at the certain Day all the consequence of his/her doings; all persons have the Quran now with them and they need to accept it totally without making any excuses to avoid the belief in the Truth (i.e. the fundamental teachings of Islam) as such excuses are useless not only at the life at the world but also at the Day of HASHR (the Day of Judgment); the last couple of AAYAAT present the matter clearly that Allah created the earth and the heavens after He had created the ARSH (His Throne; and about this Allah knows better) that was upon the waters that He had created too; He made the earth and the heavens because He intended to examine the mankind how better they work at the given situation; but the basic among things which you O Prophet PBUH present to all peoples (and which the disbelievers deny) is that they would certainly rise from the dead; the disbelievers are so averse to the notion that they would be punished at AKHIRAT for their wrong-doings that they take your words (that do affect their insides) as spells of magic only; moreover, when they see the time passing on as they prosper at their lives at the world with their disbelief, they mock you what has stopped the punishment to them now when they are so very unjust to the teachings of Islam so then they scoff at the teaching of their punishment at AKHIRAT even more; they need to note that even if the destruction does not get the disbelieving persons at their own life-times (as Allah knows better when to put His wrath upon them all at the world), it does not mean that it would not get them but it would fall upon them for certain as there is appointed time that Allah has set for it; surely on the day when it will come to them at the world, it shall not be averted from them and that which they scoffed at shall beset them completely so that they become totally liable to their final extreme punishment at AKHIRAT that is the Day of Judgment; Al-Hamdu Lillah.
HOODH-The Second Ruku
9. And if We make man taste mercy from Us, then take it off from him, most surely he is despairing, ungrateful.
10. And if We make him taste a favor after distress has afflicted him, he will certainly say: The evils are gone away from me. Most surely he is exulting, boasting;
11. Except those who are patient and do good, they shall have forgiveness and a great reward.
12. Then, it may be that you will give up part of what is revealed to you and your breast will become straitened by it because they say: Why has not a treasure been sent down upon him or an angel come with him? You are only a warner; and Allah is custodian over all things.
13. Or, do they say: He has forged it. Say: Then bring ten forged chapters like it and call upon whom you can besides Allah, if you are truthful.
14. But if they do not answer you, then know that it is revealed by Allah's knowledge and that there is no god but He; will you then submit?
15. Whoever desires this world's life and its finery, We will pay them in full their deeds therein, and they shall not be made to. suffer loss in respect of them.
16. These are they for whom there is nothing but fire in the hereafter, and what they wrought in it shall go for nothing, and vain is what they do.
17. Is he then who has with him clear proof from his Lord, and a witness from Him recites it and before it (is) the Book of Musa, a guide and a mercy? These believe in it; and whoever of the (different) parties disbelieves in it, the fire is his appointed abode; so be not in any doubts about it; surely it is the truth from your Lord, but most men do not believe.
18. And who is more unjust than he who forges a lie against Allah? These shall be brought before their Lord, and the witnesses shall say: These are they who lied against their Lord. Now surely the curse of Allah is on the unjust.
19. Who turn away from the path of Allah and desire to make it crooked; and they are disbelievers in the hereafter.
20. These shall not escape in the earth, nor shall they have any guardians besides Allah; the punishment shall be doubled for them, they could not bear to hear and they did not see.
21. These are they who have lost their souls, and what they forged is gone from them.
22. Truly in the hereafter they are the greatest losers.
23. Surely (as to) those who believe and they do the good and humble themselves to their Lord, these are the dwellers of the garden, in it, they will abide.
24. The likeness of the two parties is as the blind and the deaf and the seeing and the hearing: are they equal in condition? Will you not then mind?
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The Ruku starts by indicating one of the features of the human psyche as the first couple of AAYAAT read, “and if We make man taste mercy from Us, then take it off from him, most surely he is despairing, ungrateful; and if We make him taste a favor after distress has afflicted him, he will certainly say that the evils are gone away from me; most surely he is exulting, boasting”; note that the AAYAAT indicate that the leaning of those persons who are obsessed with the life at the world, is that they judge by the issues at hand and do not understand that the life at the world is an examination where they would have to manage their attitudes in different situations keeping their attention sincerely towards Allah; so their scoffing at the absence of their punishment at the world for the time-being is nothing for them to rejoice and they need to broaden their view about the life at the world; the third AAYAT of the Ruku tells that those who are true Muslims who hold their integrity even at troubles and even at ease of life and who do take-up the good deeds at all times, Allah would surely provide them forgiveness (at the life at the world) at their impatience if any and they would surely get a great reward (at the life at AKHIRAT); Al-Hamdu Lillah; so here we Muslims need to ask for forgiveness on all tasks whatever we do while we Muslims need to remember that the true success is the success at AKHIRAT; Al-Hamdu Lillah; the next five AAYAAT that are from 12 to 16, answer the adverse reasoning that was raised by the disbelievers; as the disbelievers could only see the issues at hand without anything beyond that and as they considered the material success at the life at the world the only criteria for well-being, they raised the objection why has Muhammad (PBUH) who claims to be the Messenger of Allah is not given some monetary treasure and why does not some angel accompany him; this statement caused some agony to Muhammad PBUH which the AAYAT tells by words that (O Prophet PBUH) your inside might get straitened; the AAYAT also denotes that it might cause the Prophet PBUH to present some of the teachings of the Quran with not such emphasis that they certainly do ask; the Quran replies to the disbelievers that the Prophet PBUH is only the warner to them and that does not need having the monetary treasure or the company of an angel all the time; it certainly is Allah Who has all the true charge of all things; Al-Hamdu Lillah; this AAYAT implied that the Prophet PBUH guides all persons by the Quran emphatically which certainly is the word of Allah but the disbelievers thought the Quran as forged by the Prophet (PBUH); we have seen at our study of the Quran at the fourth RUKU of Surah YOUNUS that the Quran responds to them that if they say that it is forged then they must bring one such Surah that might resemble Surah YOUNUS and for that, they might call those even for assistance whom they take equal in authority to Allah; they must do it if they really are truthful in their assertion about the Quran; we have studied about this challenge at the third Ruku of BAQARAH too that those who reject the Quran (as they take it as something that Muhammad PBUH has presented by his own self) to produce only one Surah that is like that Surah (i.e. BAQARAH) of the Quran even by taking the assistance of their close allies whom they take as authority besides Allah, in this task; note that AAYAT-13 of Surah HOODH here asks them to bring ten Surah like this Surah (i.e. HOODH) as it says “or, do they say that he has forged it -; O Prophet (PBUH)- you tell them - then bring ten forged Surah like it and call upon whom you can besides Allah, if you are truthful”; Surah Bani-Israel-88 tells explicitly that “say -if men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others”; these all AAYAAT imply that it is not possible to imitate the Quran as it comprises not only of the righteous meaning of the life totally but also of words that present it in its text; the set-up of each Surah of the Quran is miraculous (especially each of those that are as voluminous as Surah YOUNUS or more than that) and thus, the Quran is totally inimitable (please read the note at the fourth Ruku of Surah YOUNUS too); Al-Hamdu Lillah; so when they are unable to answer you all true Muslims by bringing something that is similar to the Quran (and certainly they are totally unable to bring that) then you all Muslims must have more commitment to the Quran which you do already believe; so now would you become such committed Muslims to it to practice it in your lives totally and to present each of its teachings most emphatically without any care to any of the adverse idiotic statements of these disbelievers in the Quran; Al-Hamdu Lillah; whoever intends to get worldly benefits and its magnificence with the consideration that this only is the success to life then Allah would provide them whatever they work for at the life at the world and their efforts for it at the life at the world would not go waste; but they would receive nothing at AKHIRAT except for the hell-fire and whatever work they provide for AKHIRAT superficially at the world with their commitment only to the life at the world, would go waste completely; whatever they do without any sincerity towards Allah is so adverse to righteousness that it would only bring wrath of Allah upon them even at their lives at the world; AAYAT-17 provides the essence of the righteous person and then to the last of the Ruku, AAYAAT at the Ruku explain this by comparison of the believers and the disbelievers; Al-Hamdu Lillah; the AAYAT tells that the person who does commit himself truly to BAYYINAH (the only truth that is always the same from ever to ever which is TAUHID) which Allah, his true Lord, has provided to him (in the Quran) and SHAHED (one of the witnesses i.e. of the Messengers) from Allah is reciting it to him and before that, Allah provided it even in the book (i.e. Torah) that He gave to Moses as the guide to the BAYYINAH and as the blessing (to all those who do accept it and work accordingly), he certainly is among such persons who do believe in it (i.e. the Quran); note that each of the Messengers is SHAHED to his people at the Day of HASHR as he would give witness upon them that he had provided all of the truth to them completely to believe and practice in their lives; but those who disbelieve in it, their appointed abode is the hell-fire; so O Prophet PBUH, you should not have any doubts to any of its teachings whether its practice might be omissible as surely everything in it is the truth from your Lord, and it is necessary to practice each of its commands so provide everything of it from your side emphatically though most persons are so much committed to wrongs that they do not believe; Allah certainly is Most Powerful Who has all control over all things totally; Al-Hamdu Lillah; AAYAT-18 indicates that no person is more unjust than that person who forges a lie against Allah; that means that the Prophet PBUH is not an unjust person but those who disbelieve in the message of the Quran, they actually are among the most unjust persons; all such persons shall be brought before their Lord (at AKHIRAT), and the witnesses (i.e. the Messengers and the angels) shall say that these (unjust persons) are they who lied against Allah, their true Lord; now surely the curse of Allah is on all the unjust persons; AAYAAT ahead continue explaining the matter that these unjust persons used to stop the righteous persons by different manners from practice at the right path of Islam and they tried to give adverse meanings to the righteous Islamic commands; that is because these unjust persons certainly did not have any belief in AKHIRAT, the true life ahead after they rise from dead; these unjust persons shall not find any place to escape in the earth from Allah (and not even in heavens), nor shall they have any guardians besides Allah (at AKHIRAT); the punishment shall be doubled for them (as they not only disbelieved in the practice of the right path but also took measures that they might stop others from its practice); they have no such ability as to hear anything with commitment about the right path of life and no such ability to see anything with commitment about it so they are totally unable to understand anything with commitment about the right path; they would see clearly at AKHIRAT that they have put themselves into the most extreme loss and all those whom they took by their own that they would stand by them at all adverse situations of life, they have disappeared away from them totally; so most certainly these persons would be the most extreme losers at AKHIRAT as they disbelieved in the message of the Quran at the life at the world and with that, they tried hard to hinder its teachings to come into practice in collective anywhere; but those persons who do believe in the Quran and they do practice it according to their ability with total commitment to Allah, their true Lord, these persons surely are the dwellers of JANNAH where they would abide-in forever; Al-Hamdu Lillah; the last AAYAT of the Ruku points out that the comparison between the extreme disbelievers who try hard to stop the practice of the Quran in collective and the true Muslims who are most committed to the teachings of the Quran, is that at one side there are such persons who are blind and deaf and at the other side are such persons that have sight and hearing; now all persons do need to observe the issue whether they are equal in condition?; certainly, they are not; so all persons do need to reflect upon the issue that might lead the disbelievers to leave all their wrong attitudes and to assist all the teachings of the Quran rather than challenge them to hinder its practice; Al-Hamdu Lillah.
HOODH-The Third Ruku
25. And certainly We sent Noah to his people: Surely I am a plain warner for you:
26. That you shall not serve any but Allah, surely I fear for you the punishment of a painful day.
27. But the chiefs of those who disbelieved from among his people said: We do not consider you but a mortal like ourselves, and we do not see any have followed you but those who are the meanest of us at first thought and we do not see in you any excellence over us; nay, we deem you liars.
28. He said: O my people! tell me if I have with me clear proof from my Lord, and He has granted me mercy from Himself and it has been made obscure to you; shall we constrain you to (accept) it while you are averse from it?
29. And, O my people! I ask you not for wealth in return for it; my reward is only with Allah and I am not going to drive away those who believe; surely they shall meet their Lord, but I consider you a people who are ignorant:
30. And, O my people! who will help me against Allah if I drive them away? Will you not then mind?
31. And I do not say to you that I have the treasures of Allah and I do not know the unseen, nor do I say that I am an angel, nor do I say about those whom your eyes hold in mean estimation (that) Allah will never grant them (any) good-- Allah knows best what is in their souls-- as then most surely I should be of the unjust.
32. They said: O Noah- indeed you have disputed with us and lengthened dispute with us, therefore bring to us what you threaten us with, if you are of the truthful ones.
33. He said: Allah only will bring it to you if He pleases, and you will not escape:
34. And if I intend to give you good advice, my advice will not profit you if Allah intended that He should leave you to go astray; He is your Lord, and to Him shall you be returned.
35. Or do they say: He has forged it? Say: If I have forged it, on me is my guilt, and I am clear of that of which you are guilty.
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From here till the last, the Surah narrates the events that are related to the Messengers that Allah sent to nations; we have studied them at Surah AA’RAAF in detail and here too, all the Ruku ahead relate them in much detail (especially the events related to Noah-AS); note that Surah HOODH asks all peoples of the world to take the Guidance to the right path without obsession to the life at the world as those who rejected the Truth when the Messengers of Allah presented that to them, they faced such deadly destruction that ended all the period for them to accept that; the life at the world is only an examination and not the final abode as every person has to die and face at the certain Day all the consequence of his/her doings; all persons have the Quran now with them and they need to accept it totally without making any excuses to avoid the belief in the Truth (i.e. the fundamental teachings of Islam) as such excuses are useless not only at the life at the world but also at the Day of HASHR (the Day of Judgment); due to its focus, Surah HOODH relates these events from here and its last Ruku tells explicitly the reason to relate these events; they read- “and if your Lord had pleased He would certainly have made people a single nation, and they shall continue to differ; except those on whom your Lord has mercy; and for this did He create them; and the word of your Lord is fulfilled- certainly I will fill hell with the jinn and the men, all together; and all we relate to you of the accounts of the apostles is to strengthen your heart therewith; and in this has come to you the truth and an admonition, and a reminder to the believers; and say to those who do not believe- act according to your state; surely we too are acting; and wait; surely we are waiting also; and for Allah is the unseen in the heavens and in the earth, and to Him is returned the whole of the affair; therefore serve Him and rely on Him, and your Lord is not heedless of what you do”; Al-Hamdu Lillah; the chiefs among the nation of Noah responded against the message of Allah that he was providing to them, that he was just a man like all of them and his followers are from among those persons who are considered lowly by profession at their society; this tells about their psyche that they thought that the Messenger of Allah could not be such a person who does not have extreme wealth or who is not an angel by looks and his followers must necessarily be those who are among the most wealthy persons; they took-up the standard that valued the appearance and not the values inside and this standard has caused much trouble at the world at all times and at all places; this was the thing that led Satan to disobey Allah when He ordered him to prostrate to Adam as he saw Adam much weaker in physique than his own self while certainly Adam was much higher in status than him due to the spirit that Allah had blown inside Adam; Al-Hamdu Lillah; the reply of Noah to this objection was simple as the four AAYAAT 28, 29, 30, 31, report that “he said- O my people- tell me if I have with me clear proof from my Lord (that I am asking all to come towards the fundamental teachings of Islam only), and He has granted me blessing (that He has made me His Messenger among you all) from Himself and it has been made obscure to you (as you all see the appearance and not the inside); shall we constrain you to accept it while you are averse from it? (it is necessary for you all that you all must accept the Truth by free-will); and, O my people- I ask you not for wealth in return for it; my reward is only with Allah and I am not going to drive away those who believe (even if you all take their profession as lowly at the society); surely they shall meet their Lord, but I consider you all a people who are ignorant (as they have accepted the Truth and you all are averse from that); and, O my people- who will help me against Allah if I drive them away- will you all not then mind?; and I do not say to you that I have the treasures of Allah and I do not know the unseen (as these things are not the requisites to being the Messenger of Allah but I only provide you the guidance that Allah has given me), nor do I say that I am an angel (as Allah sends men only as His Messengers to the mankind), nor do I say about those whom your eyes hold in mean estimation (because they are among the people that have low worldly status) that Allah will never grant them any good- Allah knows best what is in their souls—because (if I drive them away) then most surely I should be of the unjust”; note that the disbelievers raise objections that relate to appearance as we find here at the study of this Ruku; they objected on the status of Noah that he was not among the most prosperous of their men and on the status of his followers that they had low professions that had contempt of their people and on the issue that he seems just a man while he should have been an angel and on the issue that he did not tell them the matters in their future at their lives at the world but he asked for total attention towards Allah, the true Lord, and AKHIRAT; when Noah presented his simple appropriate answer to all their base objections, they had nothing left for their argument except that they asked him to bring the deadly calamity that Noah had told them about; to this, Noah replied to them as AAYAT-33 & 34 report that it would certainly fall upon them when Allah wills for it and they certainly would be unable to escape from it or remove it when it takes them head-on; Allah knows when to put it on them and it is not his business to see when and how it falls upon them; he had to provide the message that Allah had asked him to provide them and he had done so; he told them explicitly that his counsel will not profit them even if he did his best to advise them, if the will of Allah is to keep them astray; He certainly is the true Lord and unto Him all will be brought back; Al-Hamdu Lillah; in the light of the narration that we studied at this Ruku, the last AAYAT here answers again the objection that the disbelievers raised against Muhammad PBUH that he has forged it?- it asks the Prophet PBUH to tell them that if he has forged it then on him is his guilt and he certainly is clear of that of which they are guilty; note that Allah has sent the same fundamental message to all His Messengers in essence as Surah NISAA has pointed out, “surely We have revealed to you as We revealed to Noah, and the prophets after him, and We revealed to Ibrahim and Ishmael and Isaac and Jacob and the tribes, and Isa and AYUB and YOUNUS and HARUN and Solomon and We gave to David ZABUR (the Psalms)” (NISAA-163); so all Messengers of Allah have provided the fundamental teachings of Islam only to their respective nations; those teachings have always remained the same from ever and then Muhammad PBUH presented that totally at his golden period with much detail as he was the last of Messengers whom Allah sent to all peoples of the world; note that Muhammad PBUH is much near to Noah-AS and Moses-AS in many aspects and especially notable is that he led SAHABA (his companions) to total safety when they were at extreme adverse times by the will of Allah as they both had led their respective nations to total safety at their times by the will of Allah; we see that the answer of Noah-AS and Muhammad PBUH is similar when the disbelievers argued that the Messengers of Allah need to be other than the mankind and they need to have extreme wealth (compare AYAT-50 of AN’AAM and AAYAT-31 of HOODH); and we see that Allah gave His Book (Torah) to Moses-AS and that Allah gave His Book (the Quran) to Muhammad PBUH and these both are termed as FURQAN that means the practical criterion to judge the right from wrongs (compare AAYAT-53 of BAQARAH and AAAT-1 of FURQAN); however, note that Muhammad PBUH is the last of Messengers of Allah as He sent him as His Messenger not only to all peoples of his time but even to all peoples that were to come at any time after him anywhere; Al-Hamdu Lillah.
Supplementary note on AAYAAT-25 & 26 of HOODH
The Quran tells us the narratives of five significant Messengers of Allah at different places; it tells us how they gave their nations the message of Allah and how their nations were punished even at the world when they rejected that message; note that after sending any of the Messengers to some nation, Allah appoints such time within which either they would ultimately accept the fundamental Islamic teachings or either they would face certain death; we have studied about Adam & Eve explicitly that the life at the world is an examination to the mankind so all persons must keep to the three fundamental teachings of Islam that all Messengers of Allah have guided to; these five are Noah, HOODH, SALEH, Lot and SHOAIB (Salaam on all Messengers of Allah) and they all gave the same message that are TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord) and AKHIRAT (Allah would judge all peoples of the world on their belief and their deeds that they did at the world, at the Day of Judgment) and RISALAT (Allah had sent His Messengers to the world to provide the Guidance to the right path as He had given His word to Adam-AS that He would send them time and again for the true guidance of the Man); note that Al-FATIHA, the opening Surah of the Quran, guides to all these three fundamental teachings of Islam; Al-Hamdu Lillah; in Surah SHUA’RAA too, these narratives of the Messengers are repeated in the same sequence as in Surah AARAAF and as in Surah HOODH, from its sixth Ruku; it tells clearly that the message that all of these Messengers of Allah gave, has this repeatedly that “I am faithful Messenger unto you so keep your duty to Allah (with total belief in TAUHID), and obey me (to practice the fundamental Islamic teachings)”; so all the Messengers did try their best to guide their respective nations as Allah has asked them; note that Muhammad PBUH is the last of Messengers of Allah whom He has sent to all peoples of the world that come at the world anytime anywhere after him; however, the nations of these five significant Messengers of Allah did not comply to the fundamental teachings of Islam and so Allah destroyed them completely at the world and they certainly would be among the severely punished persons at AKHIRAT; Al-Hamdu Lillah; studying the narrations of these five at different places at the Quran, note that Noah-AS told his nation who were idolaters that “O my people- serve Allah, you have no god other than Him”; he told them that he is the Messenger of Allah, the Lord of all the worlds, and he does care for their safety at AKHIRAT; note also that his nation lived at Southern Iraq not much far from where the city of KUFAH is situated today; they had made idols of the persons that had passed in them and they thought that their worship would save them from the wrath of Allah; Noah guided them that they must worship Allah only and if they do not take Him as the only One to worship, they would get the most severe punishment at the Day of Judgment (and even at the world); he asked them to worship Allah only and guided them that He only is the true Creator of all the creation with all His good attributes and all persons must worship Him only; he did not ask them to obey all commands of Allah in principle in all their issues at first but he told them to believe in TAUHID and obey him as the Messenger of Allah (as Surah SHUA’RAA tells explicitly) because he knew that as he guides them to the Truth then his obedience would cause them to obey all commands of Allah, once they do accept Him as the only One to worship; Al-Hamdu Lillah; the nation of Noah took him as in clear error and the result of their rejection to him was that except for the believers with him, they all were drowned; we see at Surah HOODH-44 that the ark of Noah stopped at the mount JUDI (that faces Ibn-UMAR island at the junction of Syrian and Turkish borders, on the eastern bank of Tigris River); from thence, human beings spread all over the world; certainly, Allah only is the true authority; Al-Hamdu Lillah; the second narrative of these Messengers of Allah is of HOODH-AS; his nation was named as AAD and he gave them the same message as Noah has given to his nation; he told his nation who were idolaters that “O my people - serve Allah, you have no god other than Him”; he told them that he is the Messenger of Allah, the Lord of all the worlds, and he does care for their safety at AKHIRAT; note that his nation lived in the area of curved sand-hills in the southern part of the Arabian peninsula; they were very strong in physique and had handsome height and looks; their total preference was for the life at the world so HOODH told them that they must show gratitude to Allah; in Surah SHUA’RAA, the AAYAAT read that HOODH told his nation that "I am to you a messenger worthy of all trust; so keep your duty to Allah and obey me; and I do not ask you any reward for it; surely my reward is only with the Lord of the worlds; do you build a landmark on every high place to amuse yourselves? -and seek you out strongholds, that haply you may last forever? - and when you lay hands (on men) you lay hands as tyrants -rather keep your duty to Allah, and obey me” (SHUA’RAA-125 to 131); the disbelievers raised different objections against the Messengers of Allah and the message that they provided to their respective nations; one of the highest objections of those who rejected the Messengers of Allah was that he should have been other than among the mankind; the Quran answers this base objection at places as we find at the beginning of Surah YOUNUS that “is it a matter of wonderment to men that We have sent Our inspiration to a man from among themselves?- that he should warn mankind (of their danger), and give the good news to the believers that they have before their Lord the lofty rank of truth; but the disbelievers say that this is indeed an evident sorcerer” (Surah YOUNUS-2); another of their objections on the message that the Messengers of Allah provided to them was that they had not found such guidance from their ancestors; whenever the Messengers told them to believe in the fundamental teachings of Islam and follow the message that Allah has provided to them, they responded that they would follow their ancestors but not those who ask them to believe in TAUHID; the Quran answers this base objection at places as we find at Surah BAQARAH- “When it is said to them- follow what Allah has revealed- they respond in negative that we shall follow the ways of our fathers; what- even though their fathers were void of wisdom and guidance?” Surah BAQARAH-170; there were times when they saw that they are unable to challenge the message that the Messengers of Allah were presenting to them so then they stubbornly asked for the deadly calamity promised on their extreme wrongs; Surah HOODH that is under our study tells, “they said: O Noah- indeed you have disputed with us and lengthened dispute with us, so now bring to us what you threaten us with, if you are of the truthful ones; he said- Allah only will bring it to you if He pleases, and you will not escape” (HOODH-32 & 33); as for the nation of HOODH, they took him as in grave folly and the result of their rejection to him was that except for the believers with him, they all were destroyed; note that they had given their idols different names and had become such idolaters that they did not tolerate anything that was mentioned against them; Allah punished them by furious violent wind that stayed upon them for seven nights and eight days as the wrath of Allah upon them; Surah-HAQQAAH says that this punishment was such “which Allah imposed on them for seven nights and eight days so that (O listener) you might have seen men lying overthrown, as they were hollow trunks of palm-trees” (HAQQAAH-7); certainly, Allah only is the true authority; Al-Hamdu Lillah; the third narration that the Quran tells about the Messengers of Allah in this sequence is of SALEH; his nation is named as THAMUD and he gave the same message as Noah & HOODH had given to their nations; those people of his nation were polytheists and gave total preference to the life at the world; they used to build mansions at plains and carved houses at the mounts; the Quran tells us that SALEH told them that “O my people - serve Allah, you have no god other than Him”; note that his nation lived between HIJAZ and Syria in the south-eastern part of MADYAN (that is at the east of Gulf of AQABAH) and their stone dwellings are still preserved; note also that these five Messengers that Allah has mentioned here had their dwelling places near to each other with difference of their periods at the world as Noah, HOODH and SALEH were before Abraham-AS while Lot was his nephew and SHOAIB was among his descendants from his third wife within three hundred years of his time; Allah gave the nation of SALEH a she-camel as miracle so that they believe in Allah as the only One to worship and prefer AKHIRAT over the life at the world; Allah commanded them not to trouble it so that she might easily eat from wherever she intends; if they do otherwise, they would receive extreme punishment even at the world; AAYAT-74 reads, “(SALEH said) and remember when He made you successors after AAD (the nation of HOODH) and settled you in the land - you make mansions on its plains and hew out houses in the mountains - remember therefore benefits from Allah and do not act corruptly in the land, making mischief”; their ruling elite rejected his message and asked others too to reject it; some of their youth killed the she-camel and that was the clearest disobedience to Allah; they even asked for the punishment from which SALEH had warned them if they disrespect the she-camel; AAYAAT at Surah AARAAF for this narration read, “then the earthquake overtook them, so they became motionless bodies in their abode; then SALEH turned away from them and said - O my people - I did certainly deliver to you the message of my Lord, and I gave you good advice - but you do not love those who give good advice” (AARAAF-78 & 79); certainly, Allah only is the true authority; as for the nation of Lot-AS, they were the people living at Sodom and Gomorrah at south of the dead sea; they were extremely filthy persons who used to commit the heinous sin of sodomy among the men; Lot actually did not belong to that nation but Allah sent him as His Messenger to them and he tried his best to reform them of this heinous sin but to no avail; in fact, they intended to expel him from their city just because he challenged their filth; AAYAAT-80 to 84 at AARAAF tell the narrative, “and (We sent) Lot when he said to his people - what - do you commit an indecency which anyone in the world has not done before you?; most surely you come to males in lust besides females; nay you are an extravagant people; and the answer of his people was no other than that they said - turn them out of your town - surely they are people who seek to purify (themselves); so We delivered him and his followers, except his wife; she was of those who remained behind; and We rained upon them a rain (of stones); consider then what the end was of the guilty”; note that he had taken his wife from amongst that nation and she did not disapprove of their heinous sin so she was most disobedient to Lot and so she was punished too with that extremely sinful nation; certainly, Allah only is the true authority; Al-Hamdu Lillah; the last narrative in the narratives of the five Messengers is of SHOAIB-AS; he gave his nation at Madyan the same message as Noah & other Messengers had given to their nations; they were polytheists and they also gave their total preference to the life at the world and did not care to obey the commands of Allah; they did not have any concern for the rights of their fellow-beings and tried to gain more worldly profits by trying to give lesser returns to the amounts of the buyer; they mismanaged their measures and weights just to get these unfair profits and this narration that the Quran tells us, implies that this wrongful attitude leads to FASAD at the place which means that it becomes most difficult to live upon the Islamic teachings at such place; note that if a person abuses his authority without any care to the commands of Allah at any level where he is at the business of life, he makes the living on the Islamic teachings difficult by his attitude at that level; the beginning of the eighth Ruku at Surah HOODH says, “and to Madyan (We sent) their brother SHOAIB; he said- O my people- serve Allah, you have no god other than He, and do not give short measure and weight; surely I see you in prosperity and surely I fear for you the punishment of an all-encompassing day; and, O my people- give full measure and weight fairly, and defraud not men their things, and do not act corruptly in the land, making mischief; what remains by Allah (to you of valid profits) is better for you if you are believers, and I am not a keeper over you”; Al-Hamdu Lillah; it confused the persons at his nation that they have to care for the commands of Allah at the material profits they make at the market as they took the belief as something that relates to the concepts of the individual at the spiritual level with no impression at the material things at the collective living of the persons that live in huge number together; note here that the Islamic teachings challenge the concept of secularism head-on and the statement of these disbelievers in the nation of SHOAIB, is mentioned here at the eighth Ruku of Surah HOODH that “they said - O SHOAIB - does your SALAH enjoin you that we should forsake what our fathers worshipped or that we should not do what we please with regard to our property?; you are undoubtedly the forbearing, the right-directing one” (HOODH-87); note that they did credit SHOAIB as one of the most intelligent persons among them but they questioned his intelligence where he asked them to care for the righteous moral values at their dealings at market; they did not accept his message to believe in Allah truly and then accept His guidance in all issues of life so their disbelief led to their destruction; Al-Hamdu Lillah; note also that THAMUD also took SALEH as an intelligent person yet they also did not accept his message that challenged their erroneous belief and this rejection led to their destruction; the statement of these disbelievers in the nation of SALEH, is mentioned at Surah HOODH that “they said: O SALEH- surely you were one amongst us in whom great expectations were placed before this; do you (now) forbid us from worshipping what our fathers worshipped?; and as to that which you call us to, most surely we are in disquieting doubt” (HOODH-62); the conceited ruling elite of the nation of SHOAIB told him that they would turn him and the believers with him out by force if they do not come to their concepts of living; SHOAIB who was good at speech, told them that it would certainly be extreme injustice when they disapprove of their concepts clearly and they would not take them; Al-Hamdu Lillah; he told them that it would be as if he and his companions had said lies about Allah after He has provided them the true guidance if they return to their concepts of living; it certainly is unsuitable to them that they return to their concepts except if Allah wills; Allah certainly has the knowledge of all things which He has in His complete control; but we do have TAWAKKUL (complete trust) in Him that He would keep us to the right path; note here that SHOAIB did not show any pride on his own self but mentioned the power of Allah that He only is able to bring and to keep to the true guidance; confidence on the self would come only after the TAWAKKUL in Him; SHOAIB then asked Allah to decide between them and their nation providing each side what it deserves rightly because He certainly is the best of deciders; Al-Hamdu Lillah; the ruling elite that had disbelieved told the persons that following the path of SHOAIB means that they are complete losers; the last couple of AAYAAT at the eighth Ruku of HOODH tells the result of their disbelief to them that read, “and when Our decree came to pass We delivered SHOAIB, and those who believed with him by mercy from Us, and the rumbling (earthquake) overtook those who were unjust so they became motionless bodies in their abodes; as though they had never dwelt in them; now surely perdition overtook Madyan as had perished THAMUD (when the most deadly earthquake fell upon THAMUD)”; the Quran gives the message most explicitly that those who challenge Allah would certainly see their destruction in high number even at the world; certainly, Allah only is the true authority; Al-Hamdu Lillah.
HOODH-The Fourth Ruku
36. And it was revealed to Noah: That none of your people will believe except those who have already believed, therefore do not grieve at what they do:
37. And make the ark before Our eyes and (according to) Our revelation, and do not speak to Me in respect of those who are unjust; surely they shall be drowned.
38. And he began to make the ark; and whenever the chiefs from among his people passed by him they laughed at him. He said: If you laugh at us, surely we too laugh at you as you laugh (at us).
39. So shall you know who it is, on whom will come chastisement which will disgrace him, and on whom will lasting chastisement come down.
40. Until when Our command came and water came forth from the valley, We said: Carry in it two of all things, a pair, and your own family-- except those against whom the word has already gone forth, and those who believe. And there believed not with him but a few.
41. And he said: Embark in it, in the name of Allah be its sailing and its anchoring; most surely my Lord is Forgiving, Merciful.
42. And it moved on with them amid waves like mountains; and Noah called out to his son, and he was aloof: O my son- you embark with us and stay not with the disbelievers.
43. He said: I will betake myself for refuge to a mountain that shall protect me from the water. Noah said: There is no protector today that saves from the commandment of Allah save him on whom He has had mercy; and a wave intervened between them, so he was of the drowned.
44. And it was said: O earth, swallow down your water, and O cloud, clear away; and the water was made to abate and the affair was decided, and the ark rested on the Judi, and it was said: Away with the unjust people.
45. And Noah cried out to his Lord and said: My Lord- surely my son is of my family, and Thy promise is surely true, and Thou art the Most Just of the judges.
46. He said: O Noah- surely he is not of your (true) family; surely he is (the doer of) other than good deeds, therefore ask not of Me that of which you have no knowledge; surely I admonish you lest you may be of the ignorant
47. He said: My Lord! I seek refuge in Thee from asking Thee that of which I have no knowledge; and if Thou should not forgive me and have mercy on me, I should be of the losers.
48. It was said: O Noah- you descend with peace from Us and blessings on you and on the people from among those who are with you, and there shall be nations whom We will afford provisions, then a painful punishment from Us shall afflict them.
49. These are announcements relating to the unseen which We reveal to you, you did not know them-- (neither) you nor your people-- before this; therefore be patient; surely the end is for those who guard (against evil).
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This Ruku tells that Allah told Noah-AS that no one else is going to believe in the Truth now and the number Noah has of those who have accepted it is the final figure; Allah told him clearly that he must not have any soft feelings towards them now and he must not advocate mercy for anyone that has not believed up-to this time; Allah asked Noah to build the most huge ark that would accommodate all the living species that were unable to live at waters and He would guide him in detail how to make it; so he made the ark and as he was building it far from the shores, the chiefs in the disbelievers mocked him whenever they passed by him; in response to them, he told them that very soon they themselves would become something to laugh upon, just as they are mocking him today; they certainly would see very soon who is taken by the most grievous disaster at the life at the world and who then becomes liable to remain in the grievous torment that would always remain upon them at AKHIRAT; when the command of Allah came to the land for their destruction, the land burst everywhere at the place to bring waters all over the place there and Allah ordered Noah to take all living things in pairs (besides the mankind) that he had gathered, at the ark that he had completed to build, except for those that had to perish; Allah ordered him to take all of such among the mankind too who had believed in the Truth as others were destined to face certain death; they were very scarce in quantity in comparison to those who had disbelieved in the Messenger; AAYAT-41 tells that Noah gave the final call (for all of the believers) to board the ark so that by the name of Allah, it sails and by the name of Allah, it anchors at its destination; he said that Allah, Who is my true Lord, certainly is Most Forgiving (that He has still given the mankind a chance to show his worth for all goodness) and Most Merciful (that He would still provide the true guidance to the mankind so that he might believe in the Truth and remain at all goodness); Al-Hamdu Lillah; note that that area was the most populous area of the earth and most of the mankind at that time was concentrated at that populous area only and that is why sometimes this great flood is mentioned as universal; however, Allah had put it at that extremely huge area that certainly was extremely populous at the earth at that time; AAYAAT ahead tell that water rose to become huge waves and among one of such waves that was as high as mountains, the ark sailed on with all aboard; and at such time, Noah saw one of his sons who had not believed in the message that he had given for centuries, at one of the mountains; note that one of the wives of Noah and the son he had from her, had not believed in him and that was the one he saw when the ark had already taken its route; he cried out desperately to him though he was far away from the ark, to try to board the ark and leave the company of the disbelievers now at this last moment; his reply to the call of his father is the most clear evidence of the short-sightedness of all such persons who take themselves as having all things under their control by their unworthy strength which they find with them due to the physical things that they have at their disposal; he replied that he would soon climb the mountain to safety from the rising waters so the situation is nothing such as to worry him; Noah told him clearly that today there is no safety for anyone from the wrath of Allah as He has ordered the destruction to fall upon all of the disbelievers and so it would be, except for any whom He does decide to spare; and while this dialogue was in progress, there rose a huge wave between them and he remained among those who drowned; so after the appointed period of time in which the ark sailed on (probably of 40 days), the command was issued from Allah to the earth to swallow the water inside and to (the clouds at) the heaven to stop pouring the water down; so the level of waters was made to fall and the issue (of destruction of the disbelievers) was settled; the ark then anchored at the top of the mount (that the AAYAT names as JUDI where Noah did not allow anyone to disembark for probably more than 60 days ahead) and it was expressed explicitly that away even from all the safety of AKHIRAT too, would remain all of the unjust persons; Al-Hamdu Lillah; the next three AAYAAT relate to the event of drowning of the son of Noah; Allah had told him that He would save all those that were his family (in belief) with him so he then enquired Allah about his son who had drowned; he cried out “O my Lord- surely my son is of my family, and Thy promise is surely true, and Thou are the Most Just of the judges”; Allah replied in clarification that his son is not counted in his family as his deeds are sinful (due to his disbelief); this clarification meant that Noah-AS is the Messenger of Allah and his family would only be those who believe in him so those who do not believe in him, are outside of his true family even if they are very near to him in blood-relation; so he should not have enquired about this issue as he has not grasped the meaning of what the term “family” means for him; Allah clarified the issue in strict words that “surely I admonish you (O Noah) lest you may be of the ignorant”; this led Noah to say “O my Lord! I seek refuge in Thee from asking Thee that of which I have no knowledge (until now); and if Thou should not forgive me and have mercy on me, I should be of the losers”; Allah accepted his plea for forgiveness and mercy and told him then to descend with peace from Allah and blessings on him and on the people from among those who are with him; Allah told him that there shall be nations ahead in future whom Allah will afford provisions, and there would be other of nations whom Allah would punish by most painful punishment (due to their disbelief and their wrong-doings); note that most of those that inhabited the world after the great flood of Noah’s time were his descendants from his sons Shem (the SEMITES), HAAM (the HAMITES) and Japheth (the JAPHETITES); due to this, Noah-AS is also named as Adam-the Second; the last AAYAT of the previous Ruku had consoled the Prophet PBUH that even if the disbelievers take the Quran as forged, it certainly is the word of Allah and the fact is unchangeable; the last AAYAT of this Ruku also consoles the Prophet PBUH that as these events of the Messengers that Allah is relating to him (which he and his nation never did know before) ended in positive even in the life at the world for the persons that had TAQWA so with his total patience, he would also see the good result at his life at the world that is totally sure to come very soon ahead; Al-Hamdu Lillah.
HOODH-The Fifth Ruku
50. And to AAD (We sent) their brother HOODH. He said: O my people- serve Allah, you have no god other than He; you are nothing but forgers (of lies).
51. O my people! I do not ask of you any reward for it; my reward is only with Him Who created me; do you not then understand?
52. And, O my people - ask forgiveness of your Lord, then turn to Him; He will send on you clouds pouring down abundance of rain and add strength to your strength, and do not turn back guilty.
53. They said: O HOODH - you have not brought to us any clear argument and we are not going to desert our gods for your word, and we are not believers in you:
54. We cannot say aught but that some of our gods have smitten you with evil. He said: Surely I call Allah to witness, and do you bear witness too, that I am clear of what you associate (with Allah).
55. Besides Him, therefore scheme against me all together; then give me no respite:
56. Surely I rely on Allah, my Lord and your Lord; there is no living creature but He holds it by its forelock; surely my Lord is on the right path.
57. But if you turn back, then indeed I have delivered to you the message with which I have been sent to you, and my Lord will bring another people in your place, and you cannot do Him any harm; surely my Lord is the Preserver of all things.
58. And when Our decree came to pass, We delivered HOODH and those who believed with him with mercy from Us, and We delivered them from a hard chastisement.
59. And this was AAD; they denied the AAYAAT of their Lord, and disobeyed His apostles and followed the bidding of every insolent person who opposed (the truth).
60. And they were overtaken by curse in this world and on the resurrection day; now surely AAD disbelieved in their Lord; now surely, away with AAD, the people of HOODH.
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This fifth Ruku has the matter which gives the name to Surah HOODH as it narrates the event related to HOODH-AS (who was among the descendants of Noah from Shem); his nation was named as AAD and he gave them the same message as Noah has given to his nation; he told them that he is the Messenger of Allah, the Lord of all the worlds, and he does care for their safety at AKHIRAT; note that his nation lived in the area of curved sand-hills in the southern part of the Arabian peninsula; they were very strong in physique and had handsome height and looks; they also were idolaters and their total preference was for the life at the world so HOODH told them that they must show gratitude to Allah and take Him only as their true Lord; in Surah SHUA’RAA, the AAYAAT read that HOODH told his nation that "I am to you a messenger worthy of all trust; so keep your duty to Allah and obey me; and I do not ask you any reward for it; surely my reward is only with the Lord of the worlds; do you build a landmark on every high place to amuse yourselves? -and seek you out strongholds, that haply you may last forever? - and when you lay hands (on men) you lay hands as tyrants -rather keep your duty to Allah, and obey me” (SHUA’RAA-125 to 131); he told them that if they repent and become the righteous believers in Allah and show their true belief by their deeds, He certainly would send good rains upon them so that they get the best of crops at their fields to eat and highly pure water at their springs to drink and He would increase them even more in strength but then they should never turn to wrongs; they retorted to HOODH that he had not brought any miracle to prove that he is the Messenger of Allah and they are not ready to accept him as such just on his word (even though they take him as an extremely truthful person); they added that (even if he does bring a miracle to them or prove the worth of his word), they have no inclination to believe in him; this means that they were not prepared even to hear him truly and they also told him that they have this opinion about him (and even about his teachings) that some of those idols that they worship, have touched him by some spell; HOODH told them that he makes Allah witness to the fact and even their-selves that he has kept himself away from all the disbelief they have shown towards Allah by taking partners to His authority; note that the Messenger of Allah had to provide the message of Allah and it is not his liability to see that his people do accept it and HOODH did point this out to them as AAYAT-57 ahead tells explicitly; he told them to do whatever they can even joining hands against him and not to provide any delay in time to him; he told them in clear terms that Allah certainly would save him and punish them severely as He certainly has the true authority; Al-Hamdu Lillah; AAYAAT-56 & 57 read that HOODH said to them that “surely I rely on Allah, my true Lord and your true Lord; there is no living creature but He holds it by its forelock; surely my Lord is on the right path (so you all would find His pleasure only by living righteously); but if you turn back, then indeed I have delivered to you the message with which I have been sent to you (so I have done my liability), and my Lord will bring another people in your place (and He would then examine how they live on), and you cannot do Him any harm; surely my Lord is the Preserver of all things (so He keeps the Truth safe from becoming diluted by wrongs and saves His Messenger and all other of the true believers in Him from all the calamity as it approaches)”; Al-Hamdu Lillah; so when it became evident that the disbelievers on HOODH would not come towards the fundamental teachings of Islam, Allah saved HOODH and the true believers with him by His great blessing and certainly it was the most severe punishment from which Allah saved them; Surah-HAQQAAH says that this punishment was such “which Allah imposed on them for seven nights and eight days so that (O listener) you might have seen men lying overthrown, as they were hollow trunks of palm-trees” (HAQQAAH-7); their amazing strength was certainly nothing in match to which they faced as it was the punishment that Allah had given them at their life at the world and the punishment at AKHIRAT is even more dreadful; the last couple of AAYAAT at the Ruku that are 59 and 60 read that “and this was AAD; they denied the AAYAAT of their Lord, and disobeyed His apostles (as to disobey one of them is to disobey all of them as all Messengers of Allah presented the same message that comprises of the fundamental teachings of Islam) and followed the bidding of every insolent person who opposed (the Truth); and they were overtaken by curse in this world and on the resurrection day; now surely AAD disbelieved in their Lord; now surely, away to AAD (was the blessing of Allah) that were the people of HOODH”; may Allah save all true Muslims from all of harms at the life at the world and from all torments at the true life, the life at AKHIRAT; Al-Hamdu Lillah.
HOODH-The Sixth Ruku
61. And to THAMUD (We sent) their brother Salih. He said: O my people! serve Allah, you have no god other than He; He brought you into being from the earth, and made you dwell in it, therefore ask forgiveness of Him, then turn to Him; surely my Lord is Nigh, Answering.
62. They said: O Salih- surely you were one amongst us in whom great expectations were placed before this; do you (now) forbid us from worshipping what our fathers worshipped? And as to that which you call us to, most surely we are in disquieting doubt.
63. He said: O my people- tell me if I have clear proof from my Lord and He has granted to me mercy from Himself-- who will then help me against Allah if I disobey Him? Therefore you do not add to me other than loss:
64. And, O my people- this will be the she-camel that is from Allah for you as a sign; therefore leave her to pasture on Allah's earth and do not touch her with evil, for then a near chastisement will overtake you.
65. But they slew her, so he said: Enjoy yourselves in your abode for three days; that is a promise not to be belied.
66. So when Our decree came to pass, We delivered Salih and those who believed with him by mercy from Us, and (We saved them) from the disgrace of that day; surely your Lord is the Strong, the Mighty.
67. And the rumbling overtook those who were unjust, so they became motionless bodies in their abodes,
68. As though they had never dwelt in them; now surely did THAMUD disbelieve in their Lord; now surely, away with THAMUD.
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The sixth Ruku of HOODH tells the narration of SALEH-AS whose nation was named as THAMUD; they used to live at the southeastern part of Madyan (this location was placed at the east of the Gulf of Al-AQABAH and is currently known as MADAINE-SALEH; the inhabitants of Makkah used to see the ruins of THAMUD en-route to TABUK where their stone dwellings are still preserved; due to their extreme wrongs, they met their destruction by the most deadly earthquake and after that disaster hit them, they all were dead at their homes laying prostrate as AARAAF-78 and other places at the Quran, tell explicitly); though THAMUD took SALEH as an intelligent person yet they did not accept his message that challenged their erroneous belief and that rejection ultimately led to their destruction; the first AAYAT at this Ruku tells that he gave them the same message as Noah & HOODH had given to their nations that “O my people - serve Allah, you have no god other than Him”; he guided them that Allah had brought them into being from the earth, and made them dwell in it, therefore they should ask forgiveness of Him, then turn to Him; surely Allah, the true Lord of all, is Near to all of the mankind and He is Answering to all persons who ask help from Him; Al-Hamdu Lillah; note that the people of his nation were polytheists too and gave total preference to the life at the world whereas they used to build mansions at plains and carved houses at the mounts; the nation of AAD before them were inclined more to the physical appearance while THAMUD were more inclined to artistic appearance yet they both cared for the life at the world; so THAMUD told the Messenger SALEH-AS that before these teachings that he professes, they took him as one of the most intelligent persons but now they find him teaching to leave all the idols that even their ancestors used to worship; they said that they highly doubt his teachings and that doubt is such that it has put them into extreme confusion about all that he is guiding to; SALEH told them that they ought to reflect on the issue in this manner that if he provides clear proof (some miracle) from his true Lord that he certainly is the Messenger of Allah and surely his true Lord has granted him mercy from Himself (by selecting him as His Messenger)- who will then help him against Allah if he disobeys Him (and does not provide His message to his people because of their unreasonable attitude of towing the line of their ancestors); they need to understand that he is providing them the message of Allah in purity and by raising doubts on this message, they are avoiding to hear it which hinders his virtuous task that he certainly has to fulfill; Al-Hamdu Lillah; Allah provided a she-camel that showed-up miraculously to THAMUD to prove that SALEH indeed was the Messenger of Allah to them; the she-camel is mentioned to come out from behind a huge rock at one of the mounts there that moved from its place and she was in the state of pregnancy; he told them that this is the she-camel that Allah has given for them as a sign that he is the Messenger of Allah to them; therefore they must leave her to pasture on Allah's earth and do not touch her with evil, for then a near chastisement would overtake them; Surah QAMAR-28 implies that Allah told him to tell his people that the water is to be divided between them and each one has the right to drink from the wells by suitable turns; the issue that they settled then seems that it would be alternate days so one day the she-camel would drink as much as she needs (when she provided plenty of milk to them) and the other day would be for them only upon the wells; but it happened that some of their youth planned to slay her (and it is mentioned that it happened due to the invitation of some beautiful damsel there who offered herself as the wife to the man who slays the she-camel); one of them slew her and the Quran mentions him as the most wicked of them all that was deputed for that impiety (see Surah SHAMS-12); as the disbelievers in the people of SALEH stood by that most wicked character so SALEH-AS told all such persons that within three days, they would face the calamity (the terrible earthquake with the most dreadful scream of rumbling) that would hit them in their abode by the command of Allah and this is certain to happen; the last three AAYAAT of the RUKU tell that when that calamity hit them, Allah saved SALEH and those who believed with him from that by His mercy to them and so He saved them from the disgrace at that deadly time; Al-Hamdu Lillah; as the result of that deadly disaster, the disbelievers in his people fell motionless at their living places at that deadly time as though they had never dwelt in them; so as THAMUD had disbelieved in their Lord, surely away to THAMUD (was the blessing of Allah); most certainly, Allah only has all the true authority and most certainly, it is only His justice that prevails on; Al-Hamdu Lillah.
HOODH-The Seventh Ruku
69. And certainly Our apostles came to Ibrahim with good news. They said: Peace (and in reply) Peace, said he, and he made no delay in bringing a roasted calf.
70. But when he saw that their hands were not extended towards it, he deemed them strange and conceived fear of them. They said: Fear not, surely we are sent to Lot's people.
71. And his wife was standing (by), so she laughed, then We gave her the good news of Isaac and after Isaac of (the son's son) YAQUB (Jacob).
72. She said- O wonder- shall I bear a son when I am an extremely old woman and this my husband (who is) an extremely old man? Most surely this is a wonderful thing.
73. They said: Do you wonder at Allah's bidding? The mercy of Allah and His blessings are on you, O people of the house, surely He is Praised, Glorious.
74. So when fear had gone away from Ibrahim and good news came to him, he began to plead with Us for Lot's people.
75. Most surely Ibrahim was forbearing, tender-hearted, oft-returning (to Allah):
76. O Ibrahim- leave off this, surely the decree of your Lord has come to pass, and surely there must come to them a chastisement that cannot be averted.
77. And when Our apostles came to Lot, he was grieved for them, and he lacked strength to protect them, and said: This is a hard day.
78. And his people came to him, (as if) rushed on towards him, and already they did evil deeds. He said: O my people- these are my daughters-- they are purer for you, so guard against (the punishment of) Allah and do not disgrace me with regard to my guests; is there not among you one right-minded man?
79. They said: Certainly you know that we have no claim on your daughters, and most surely you know what we desire.
80. He said: Ah- that I had power to suppress you, rather I shall have recourse to a strong support.
81. They said- O Lot- we are the apostles of your Lord; they shall by no means reach you; so remove your followers in a part of the night-- and let none of you turn back-- except your wife, for surely whatsoever befalls them shall befall her; surely their appointed time is the morning; is not the morning nigh?
82. So when Our decree came to pass, We turned them upside down and rained down upon them stones, of what had been decreed, one after another.
83. Marked (for punishment) with your Lord and it is not far off from the unjust.
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The seventh Ruku relates the narration of Lot-AS but before it, the Ruku takes-up the event that happened when angels whom Allah had sent to the people of Lot to punish them, visited Abraham-AS on the way; this event is related from AAYAT-69 to 76 and the Quran reports this event at the fourth Ruku of Surah HIJR too and even at the second Ruku of Surah ZAARIYAAT from AAYAT-24 to AAYAT-37; note that each of the Surah that has some sizeable volume, is like booklet in the Quran and those issues that are highly important, have come at the Quran at different places that do explain each other; Al-Hamdu Lillah; this narration tells us that the angels had the task to tell Abraham about the birth of his son Isaac-AS and about the birth of his grandson Jacob-AS from Isaac; as there was the custom at the ancient world that if travelers that seemed virtuous persons visited some place, the good people there provided foods to them from their side; so Abraham presented them with a roasted calf and asked them to eat from it; as angels, they had no inclination to do so and this led Abraham to guess beautifully that they were angels whom Allah has sent for some punishment to some people; note that when Allah sends angels specifically to the earth, that is to inflict punishment to some nation by His will and Abraham certainly was aware of this; the angels put him at peace by telling him that Allah gives him the good news of the birth of his son and grandson as Allah has not sent the angels to punish the dwellers at this site but He actually has sent them to punish the filthy people of Sodom and Gomorrah that are involved in the most heinous immoral crimes; the supplementary note ahead tells explicitly about this event and the punishment that the angels inflicted upon the people of Lot-AS; Al-Hamdu Lillah; after relating the event about the visit of angels to Abraham-AS, the Ruku narrates about their visit to Lot-AS from AAYAT-77 to 83 (the last AAYAT of the Ruku) that read “and when Our messengers came unto Lot, he was distressed and knew not how to protect them (from the filthy intention of that filthy nation); He said- this is a distressful day; and his people came unto him, running towards him (as they heard about the arrival of the guests that were most fair in complex at the place of Lot)- and before then they used to commit abominations- he said (desperately) that O my people- here are my daughters (which indicated the women of that nation as the Messenger to some people is the spiritual father to them)- they are purer for you (to do what you intend when you take them as your wives); beware of Allah (and do not put yourselves into such filthy heinous sin), and degrade me not in my guests; is there not among you any upright man? (and this address to them when they gathered at his place proves that there was no person there at that time to stand by him); they said that thou know that we have no claim to thy daughters (for what we intend to do), and thou know what we want; He said- would that I had strength to resist you or had some strong support (among you); so the angels (stood by him as Allah has commanded them and) said that O Lot- we are messengers of thy Lord; they shall not reach thee; so travel with thy people (that have believed and they comprised of the persons in his household only) in a part of the night, and let not anyone of you turn round - save thy wife- that which smites them will smite her too (as she did approve of their filth, whom Lot-AS had taken as his wife from that nation settling there by the will of Allah as His appointed Messenger to that nation); their tryst is the morning (as such punishments fall at such times when the wrong-doers are most unaware of it); is not the morning nigh? so when Our commandment (to destroy them) came to pass, We overthrew (that township) and rained upon it stones of clay, one after another (and that certainly is the punishment of those men who commit such act actively or passively by consent); marked (and baked) by fire in the providence of thy Lord (for the destruction of all the wicked filthy persons there), and they are never far from these wrong-doers (that have disbelieved in Muhammad PBUH who is the last Messenger of Allah)”; Al-Hamdu Lillah.
Supplementary note on AAYAAT-69 of HOODH
Note that Surah HOODH, HIJR and ZAARIAAT present their accounts of this event (that are complementary to each other) when the angels visited Abraham-AS on their way to punish the people of Lot-AS; they had come first to Abraham-AS on the way and he thought that they were travelers passing-by but they were angels who had the task to tell Ibrahim about the birth of his son Isaac-AS and about the birth of his grandson Jacob-AS from Isaac; there was the custom at the ancient world that if travelers that seemed virtuous persons visited some place, the good people there provided foods to them from their side; so Abraham went inside to his wife where he prepared a roasted calf for them and presented it to them; he asked them to eat from it but as angels, they had no inclination to do so and this led Abraham to guess beautifully that they were angels whom Allah has sent for some punishment to some people; note that when Allah sends angels specifically to the earth, that is to inflict punishment to some nation by His will and Abraham certainly was aware of this; he feared if that punishment had to do with some people at his place but the angels put him at peace by telling him that Allah gives him the good news of the birth of his son (and grandson) as Allah has not sent the angels to punish the dwellers at this site; note that Abraham-AS was 86 years old at the birth of Ishmael-AS and 100 years old at the birth of Isaac-AS while Sarah-AS too was most extremely old when she gave birth to Isaac; so when he received this good news, he asked the angels if that is how Allah has told them to express the good news to him that they are giving him; note that he had no doubts on the good news that Allah has given them for him but he questioned their expression for that; they affirmed their expression that they certainly have given him the good tidings as Allah had provided to them for him (the term they used is BIL-HAQQ as mentioned in HIJR that implies that they had given it with exactness of the expression); so then Sarah-AS, the wife of Abraham, who was standing nearby behind some veil, laughed in amazement to this so the angels repeated the good news about the birth of Isaac and Jacob again for her; Surah ZAARIAAT does point this out to explain her attitude so this is the manner of the Quran that it details events by their mention at different places by emphasis on their different aspects so that suggests that it was after hearing of the good-tidings to Abraham that Sarah came at front of them (when she knew that they were angels) and commented on that after their affirmation to that; the angels told her that she belongs to such sacred household where she would not become amazed at the will of Allah as Allah has blessed them and has increased that blessing upon them; here at Surah HOODH, we find that they used the term “BARAKAAT” (which signifies that Allah has increased the blessing for the household of Abraham) as it denotes the coming forth of all the goodness that is already inside of something so when the good rain falls upon the good land, it brings its crops well upon the surface and so the good rain denotes that it has “BARAKAAT” for that good land; note that this only is to clarify the term “BARAKAAT” as when it is used for Allah, it certainly denotes the most positive impression without any comparison for it to anything as there certainly is no comparison for it; Al-Hamdu Lillah; Allah surely is Most Praised (without any need of praise from any of His creation), Most Glorious (without any need from any of His creation to mention His glory); note that the Holy Book Quran does not name Hagar-AS or Sarah-AS anywhere as the name of only one woman appears in the Quran and that is Mariam-AS (i.e. Mary, the mother of Jesus Christ); both Ishmael-AS and Isaac-AS are mentioned with respect as these both were the sons of Abraham and both were the Prophets of Allah; Isaac-AS and Jacob-AS both are called in the Quran as among the SALEHIN (the most good persons; see ANBIYA-72) while Ishmael-AS is mentioned as one of the highly patient ones (ANBIYA-85); note also that there were three angels that came to Abraham and one of them was JIBRAEL-AS (i.e. Gabriel); Surah ZAARIYAAT mentions that Abraham asked them about their actual intention by their arrival (as mentioned at HIJR-57 too) though the angels had already given the glad tidings of Isaac to them so their actual assignment was to destroy the people of Lot-AS; they even told him the manner of the punishment to them as “they said - surely we are sent to guilty people that we may send down upon them stones of clay that are sent forth with markings from your Lord for the wanton people” (AAYAT-32, 33 & 34 of ZAARIAAT); Allah tells that He saved the believers therein though there only was one house of the Muslims (that was of Lot-AS and even from there, his wife stayed among the punished people as she was happy with their heinous crimes) and so He made them lesson ahead that He would punish all such persons who commit any of major sins together (especially of this most shameful nature) even at the world most severely so this would make most of the most wrong persons to have fear to commit this heinous shameful act; Al-Hamdu Lillah; note that when the angels had told Abraham that Allah had sent them to punish the people of Lot-AS who are involved in the most heinous crimes except for the household of Lot (and even in them, his wife would remain into the wrong-doers behind as she was happy with their wrong-doings), Abraham did try that the chastisement to the people of Lot might be removed as he was most kind-hearted (though Allah did not accept that plea) and before this he had also pleaded Allah to give safety to his father in AKHIRAT though his father was one of the disbelievers; Allah tells in the Quran that to pray for the disbelievers is not allowed and as such even that prayer was not answered (and he had stopped asking Allah for mercy for his father when it was clear to him that his father would remain upon disbelief); note here that Islam does not take any blood-relation or any highly close relation to some Messenger enough for the achievement of true success that is at AKHIRAT but it asks everyone for the true belief and good deeds according to that true belief to achieve that; that is why Muhammad PBUH, the last Messenger of Allah, told his close relatives in the very beginning when Allah chose him as His Messenger, that he would not be able to save any of them from the hell-fire unless they believe in the Truth and do their works accordingly; the true love for the most righteous person asks for the commitment in deeds to his righteous teachings as that leads to salvation at AKHIRAT and not just the speech that denotes extreme love for him; certainly, Allah only has the true authority; Al-Hamdu Lillah.
HOODH-The Eighth Ruku
84. And to Madyan (We sent) their brother SHOAIB. He said: O my people- serve Allah because you have no god other than He, and do not give short measure and weight: surely I see you in prosperity and surely I fear for you the punishment of an all-encompassing day.
85. And, O my people- give full measure and weight fairly, and defraud not men their things, and do not act corruptly in the land, making mischief:
86. What remains with Allah is better for you if you are believers, and I am not a keeper over you.
87. They said: O SHOAIB- does your prayer enjoin you that we should forsake what our fathers worshipped or that we should not do what we please with regard to our property? Forsooth you are the forbearing, the right-directing one.
88. He said: O my people! have you considered if I have a clear proof from my Lord and He has given me a goodly sustenance from Himself, and I do not desire that in opposition to you I should betake myself to that which I forbid you: I desire nothing but reform so far as I am able, and with none but Allah is the direction of my affair to the right issue; on Him do I rely and to Him do I turn:
89. And, O my people! let not opposition to me make you guilty so that there may befall you the like of what befell the people of Noah, or the people of HOODH, or the people of SALEH, nor are the people of Lot far off from you;
90. And ask forgiveness of your Lord, then turn to Him; surely my Lord is Merciful, Loving-kind.
91. They said: O SHOAIB- we do not understand much of what you say and most surely we see you to be weak among us, and were it not for your family we would surely stone you, and you are not mighty against us.
92. He said: O my people- is my family more esteemed by you than Allah? And you neglect Him as a thing cast behind your back; surely my Lord encompasses what you do:
93. And, O my people! act according to your ability, I too am acting; you will come to know soon who it is on whom will light the punishment that will disgrace him and who it is that is a liar, and watch, surely I too am watching with you.
94. And when Our decree came to pass We delivered SHOAIB, and those who believed with him by mercy from Us, and the rumbling overtook those who were unjust so they became motionless bodies in their abodes,
95. As though they had never dwelt in them; now surely perdition overtook Madyan as had perished THAMUD.
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This eighth Ruku of the Surah relates the narration of SHOAIB-AS whom Allah had appointed as His Messenger to the people of Madyan; they were not only polytheist but they also cheated each other at the market; so the first AAYAT of the Ruku tells that SHOAIB directly hit them to better these wrongs that related to their belief and their doings at the market; he told them that they mostly are well-off having ease in the fulfillment of their worldly needs and if they show such wrongs in their doings at the market by fraud in the measure and in the weight of things that ask respectively for measure and weight, the day certainly would fall upon them that would inflict most severe punishment to them all; he emphasized that they must care to give the rights related to the market of all persons in them without fail and not lessen their provisions that their amounts asked for as that would cause at their social living, the most extreme FASAD (chaos of extreme nature which denotes such situation in which even the good Muslims do find the practice of Islam to become highly difficult for them due to the high impression of wrongs at the society); so they need to care not to become the cause for the most extreme FASAD at their land; they need to understand that whatever profits that Allah provides for them by just transactions at the market is better for them rather than taking the amounts among their-selves by any unjust means, if they really do intend to become the true believers in Allah; these three AAYAAT (that are AAYAAT-84, 85 and 86 at Surah HOODH), guide to the most interesting notable points besides the most important point to believe in TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord); note that that one of these notable points is that the true belief in Allah needs care for all good deeds as they strengthen it; the second of them is that when the persons that are at different fields of life, give-in to omission of good deeds that relate to the whole of people at some place, it affects the social living at that place and makes living upon Islam extremely difficult there; the third of them is that even the profits at the market relates to the betterment of the social living at some place and that must remain totally valid without inflicting any invalid loss to any person as that would cause most adverse impression to all the ordinary good business of life there; the fourth is that even to care for the good law that cares about all persons around, actually comes by the inner commitment of all persons there so even ADL (Justice) needs the touch of EHSAAN (care to the natural inner inclination for all goodness); AAYAT-87 notes their answer to SHOAIB which expresses that they thought that the practice of their fore-fathers is enough as religious customs to them without affecting their existing social life and the moral teachings have no concern to their economic dealings among each other; it reads that “they said- O SHOAIB- does your prayer enjoin you that we should forsake what our fathers worshipped or that we should not do what we please with regard to our property?; forsooth you are the forbearing, the right-directing one”; so even though they did take SHOAIB as highly intelligent yet his moral teachings highly amazed them which were related to the fundamental teachings of Islam; SHOAIB-AS directs them to the righteousness beautifully in the next three AAYAAT ahead from 88 to 90, where he guides them to change their attitude to the concept that he had presented them without asking for any change in his attitude; the AAYAAT read that “he said- O my people! have you considered if I have a clear proof from my Lord (and I do have it as I am the Messenger of Allah towards you all) and He has given me (for my necessity) a goodly sustenance from Himself (due to which I do not incline to any such profits that challenge the good teachings that I preach), and I do not desire that in opposition to you I should betake myself to that which I forbid you (that are such unnecessary profits)- I desire nothing but reform (according to the Islamic fundamental teachings) so far as I am able, and with none but Allah is the direction of my affair to the right issue; on Him do I rely and to Him do I turn (for the guidance on issues and for the good returns to my good direction to you); and, O my people! let not opposition to me make you guilty (by leaning to the psyche of “I-my-me” without any observation of facts) so that there may befall you the like of what (chastisement) befell the people of Noah, or the people of HOODH, or the people of SALEH; nor are the people of Lot far off from you; and ask forgiveness of your Lord (on your adherence to wrongs in the past), then turn to Him (sincerely in the future); surely my Lord is Most Merciful (to forgive your past wrongs), Most Loving (to guide and keep you all to the right path ahead)”; Al-Hamdu Lillah; AAYAT-91 reports that they responded that do not understand many of things that SHOAIB tells them and this response actually was that they could not grasp the concept of TAUHID which asked them to worship Allah only as their true Lord and obey Him sincerely with all trust in Him and leave everything that challenges His commands; note that the belief in TAUHID is most important as it is the basic Truth that the whole universe around manifests because it keeps all the creation well intact; and that the inside of the Man manifests because it leads the Man to appreciate his worth so he would never be depressed due to the knowledge that he has, that the true Lord is Allah Who has all authority to change everything to better and he would have patience due to the knowledge that this life actually is an examination for which He would see the belief and the doings of every person ever born at any place and at any time so the end-result of the belief in TAUHID that is the basic Truth, would be such that the Man would live with all attention towards Allah, the true Lord, and his life would surely become totally free of tension by the will of Allah; Al-Hamdu Lillah; he would have no fear of the future events for he knows that would come at his favor by the will of Allah as he remains firm to the basic Truth and he would have no grief over the past events for he understands that his sincere attention to Allah, would wash away all his wrongs totally; Al-Hamdu Lillah; the chiefs that were among the disbelievers in the people of SHOAIB, even told him emphatically that only because of the say of his family among them who adhere to their belief, they have stopped themselves from stoning him to death because to them, he is nobody among them; the reply that SHOAIB-AS gave to them did not have any concern about what they thought about him as a person among them (because he did not care to “I, my, me” in any manner) but his reply was wonderful to tell them that their attitude is disrespectful to Allah, the true Lord; they must care about Him only in their belief and in all their doings as to respect any other that disrespects Him is idiocy because only He, Who is his true Lord, has complete control over the adverse effect of all their wrong-doings; Al-Hamdu Lillah; he told them that if they do not comply to the Truth then the final thing to their dispute is that they keep to their wrongs in deeds and he would do what Allah asks of him; they would know very soon even in the life at the world who had to face the most severe punishment that degrades totally and clarifies totally who was among the liars; so they shall watch to see their punishment and with them, I shall watch too to see them well-punished; Al-Hamdu Lillah; so when the deadly calamity hit them, Allah saved SHOAB and those who had accepted the true belief from that by His blessing and the awful rumbling overtook those who were unjust so they became motionless bodies in their abodes; it seemed as the time went on that they had never dwelt in them and so the perdition took them as it had taken THAMUD before this time near to this site; note that THAMUD had lived very near to this site and Allah had finished them off too by the most frightening earthquake that came with the deadly shriek of rumbling as He put on the people of SHOAIB; so the last AAYAT of the Ruku notes that “surely perished Madyan as had perished THAMUD”; so Allah destroyed all those people who had challenged Him though they had much adverse pride over their worldly achievements without any care to remain grateful to Him; they thought themselves invincible but their power was nothing when Allah sent His punishment towards them; most certainly, Allah only has all the true authority and most certainly, it is only His justice that prevails on; Al-Hamdu Lillah.
HOODH-The Ninth Ruku
96. And certainly We sent Musa with Our AAYAAT and a clear authority,
97. To Pharaoh and his chiefs, but they followed the bidding of Pharaoh, and Pharaoh's bidding was not right-directing.
98. He shall lead his people on the resurrection day, and bring them down to the fire; and evil the place to which they are brought.
99. And they are overtaken by curse in this (world), and on the resurrection day, evil the gift which shall be given.
100. This is an account of (the fate of) the towns which We relate to you; of them are some that stand and (others) mown down.
101. And We did not do them injustice, but they were unjust to themselves, so their gods whom they called upon besides Allah did not avail them aught when the decree of your Lord came to pass; and they added but to their ruin.
102. And such is the punishment of your Lord when He punishes the towns while they are unjust; surely His punishment is painful, severe.
103. Most surely there is a sign in this for him who fears the chastisement of the hereafter; this is a day on which the people shall be gathered together and this is a day that shall be witnessed.
104. And We do not delay it but to an appointed term.
105. On the day when it shall come, no soul shall speak except with His permission, then (some) of them shall be unhappy and (others) happy.
106. So as to those who are unhappy, they shall be in the fire; for them shall be sighing and groaning in it:
107. Abiding therein so long as the heavens and the earth endure, except as your Lord please; surely your Lord is the mighty doer of what He intends.
108. And as to those who are made happy, they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord please; a gift which shall never be cut off.
109. Therefore be not in doubt as to what these worship; they do not worship but as their fathers worshipped before; and most surely We will pay them back in full their portion undiminished.
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The Ruku commences by telling that Allah had sent Moses-AS to Pharaoh and the notable persons at his court, with two of the miracles that He has provided to him (that were nine miracles in total as we have studied at the note on the sixteenth Ruku of Surah AARAAF) and the clear authority (that one of the persons among the notable persons at the court of Pharaoh who had become the true believer i.e. MOMEN had stood against Pharaoh in favor of Moses and this is reported clearly at Surah MOMEN); Al-Hamdu Lillah; when Moses challenged them on their wrongs, they followed the direction of Pharaoh which certainly was not worthy to follow as it disgraced them at their life at the world and he would lead them to the hell-fire that they all would see at the Day of Judgment; that place is the worst place to enter where they all certainly would then enter; so they lived at the world with the curse put upon them and at the Day of Judgment too they would be extremely cursed; so evil is the gift (that means the extreme punishment) that they receive; AAYAT-100 tells that these are the narrations of such towns that Allah has narrated to the Prophet PBUH, some of which are still standing (like areas at Egypt and at Iraq and at Madyan) while other have perished (like the places of AAD and the places where Lot gave the message of Allah, the true Lord); Allah did not show any injustice to them (as He never is unjust to anyone but always cares for everyone by His righteousness) but He puts His wrath only when someone rejects His message most disrespectfully to keep the world remain to its righteousness so the disbelievers to Him were unjust to their own selves by taking partners to His authority; those whom they called unjustly for their needs leaving Allah, the true Lord, were totally unable to protect them when the punishment of Allah fell upon them; in fact, they caused the ruin only to all that inclined to their worship as due to them, the disbelievers to Allah received their deadly punishment; Al-Hamdu Lillah; in this most punishing manner, Allah does punish the unjust towns so most certainly, His punishment is utmost severe; in every narration of this manner, there is lesson for that person who does fear the punishment of AKHIRAT; that day is to gather all persons ever born (at the ground of HASHR) and then all would see the righteous judgment to their own-selves; Al-Hamdu Lillah; Allah has appointed it to specific time as He knows the specific time for everything; as the day comes then no one would speak on that day except by His permission and there would be the wretched and the blessed among them; those who had done wrongs at the world, would end-up at the hell-fire where some of them would be sighing noisily and some of them would be sobbing with little noise; they would live on there up-to the times the heavens and the earth endure (i.e. forever) except for whatever else Allah wills for them as Allah, the true Lord, does whatever He wills; as we do not know the will of Allah so the best thing about the issue here that Allah tells us at AAYAT-107, is to say that “Allah knows better”; note that Allah has commanded us all to seek His pleasure and He has guided us to the way to do that; so that we would do by keeping to the true belief that is to believe in the fundamental teachings of Islam and to work our deeds according to it; that way we certainly do know by the KITAB (the Quran) and the SUNNAH (the good teachings of the last Prophet Muhammad PBUH that lead to practice Islam beautifully); the fundamental teachings of Islam for the true belief are TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord), AKHIRAT (Allah would judge all peoples of the world at the Day of Judgment) and RISALAT (Allah sent His Messengers to the world to provide the Guidance to the right path and Muhammad PBUH is the last of His Messengers); so with that true belief, all righteous persons must have all such good deeds too that consolidate that true belief totally; Al-Hamdu Lillah; these good deeds include the recitation of the statement time and again that there is no one to be worshipped except Allah, the true Lord, and Muhammad PBUH is His (last) Messenger; reading of the SALAH daily; paying the ZAKAH yearly (and other of SADAQAH); keeping the SIYAM (fasts) in the holy month of RAMADHAN; performing the HAJJ once in the lifetime; in addition to these five (that are named as the five pillars of Islam), the righteous persons would take care for their contracts that especially include those contracts that are related to the matrimonial dealings and those contracts that are related much to economics; and they would do all other of good deeds too that also the KITAB and the SUNNAH ask them to do for the high good returns at AKHIRAT, the true life ahead; Al-Hamdu Lillah; so those who are the most righteous persons (that are the good Muslims) would enter the JANNAH and they would live-on there up-to the times the heavens and the earth endure (i.e. forever); Allah, the true Lord, tells here that this beautiful gift to them would never be cut-off ever; Al-Hamdu Lillah; the last AAYAT of the Ruku addresses directly the Prophet PBUH (and actually it tells all Muslims) that he does not need to have any doubts that their punishment would not get them at the world as they seem to live-on with pleasure; they would certainly get all of what they deserve from their punishment even at the life at the world besides their total severe punishment at AKHIRAT; what they are doing is that they are following their forefathers only without any thought to get to the righteousness as their forefathers too did follow the wrongs without any thought; they too got their share of chastisement at the world and their descendants too who disbelieve would ultimately get to the same fate; most certainly, Allah only has all the true authority and most certainly, it is only His justice that prevails on; Al-Hamdu Lillah.
HOODH-The Last Ruku
110. And certainly We gave the book to Musa, but it was gone against; and had not a word gone forth from your Lord, the matter would surely have been decided between them; and surely they are in a disquieting doubt about it.
111. And your Lord will most surely pay back to all their deeds in full; surely He is aware of what they do.
112. Continue then in the right way as you are commanded, as also he who has turned (to Allah) with you, and be not inordinate (O men!), surely He sees what you do.
113. And do not incline to those who are unjust, lest the fire touch you, and you have no guardians besides Allah, then you shall not be helped.
114. And keep up prayer in the two parts of the day and in some watches of the night; surely good deeds take away evil deeds; this is reminder to the mindful.
115. And be patient, for surely Allah does not waste the reward of the good-doers.
116. But why were there not among the generations before you those possessing understanding, who should have forbidden the making of mischief in the earth, except a few of those whom We delivered from among them? And those who were unjust went after what they are made to enjoy of plenty, and they were guilty.
117. And it did not beseem your Lord to have destroyed the towns tyrannously, while their people acted well.
118. And if your Lord had pleased He would certainly have made people a single nation, and they shall continue to differ.
119. Except those on whom your Lord has mercy; and for this did He create them; and the word of your Lord is fulfilled: Certainly I will fill hell with the jinn and the men, all together.
120. And all We relate to you of the accounts of the apostles is to strengthen your heart therewith; and in this has come to you the truth and an admonition, and a reminder to the believers.
121. And say to those who do not believe: Act according to your state; surely we too are acting.
122. And wait; surely we are waiting also.
123. And for Allah is the unseen in the heavens and in the earth, and to Him is returned the whole of the affair; therefore serve Him and rely on Him, and your Lord is certainly not heedless of what you do.
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This last Ruku concludes that the Prophet PBUH does not need to worry about such persons who disbelieve in the message of the Quran; all the disbelievers to the Truth perished and the guidance to the righteousness remained at the world only; such would ultimately be the result at this period of time too at Arabia; Al-Hamdu Lillah; the Ruku commences by the information that Allah had given the Book (Torah) to Moses but the Bani-Israel disputed its teachings and took only those commands to practice that they thought easy for them while for those that they thought as heavy to them in practice, they made some unworthy excuses so as to leave their practice; we have studied their adverse attitude to Torah at the note at the tenth Ruku of Surah YOUNUS, the previous Surah; AAYAT-110 tells that if Allah had not appointed the time by His will to punish them on their adversities (even at their life at the world), He would certainly have punished them by grievous death (by some of such calamity that had fallen upon the disbelieving nations before them) though there are such persons among them who do have their doubts if any calamity would hit them; if someone of them does not get the taste of the calamity at his/her life at the world, even then Allah would give every person the returns to his/her deeds (at the Day of Judgment) and most certainly, He is totally aware of whatever deeds they are doing; Al-Hamdu Lillah; AAYAT-112 asks the Prophet PBUH to keep-on providing the fundamental teachings of Islam by the Holy Book Quran and all those who have come to Islam must also assist him in this virtuous work; they must care that they do not leave any of the basic deeds that the Quran asks of them as those have done who had received Torah before them; they all must remain alert that Allah watches to whatever deeds they commit; Al-Hamdu Lillah; they all must remain alert that they do not tend softly towards the most unjust persons which means that they would go on providing the fundamental teachings to all persons around even if they are unjust towards that and do not accept that into their belief or into their deeds; as the good Muslims fulfill their liability, it would save the good Muslims from the hell-fire at the Day of Judgment where they would not find anyone caring for them except Allah; they must remain alert that on that Day, they would not be helped so for AKHIRAT, they need to care about their own-selves rather than the unjust persons after providing them the message of Islam; the next couple of AAYAAT that are 114 & 115, ask the Prophet PBUH to practice SALAH as that would manifest the righteousness outside and to practice SABR as that would strengthen the righteousness inside; SALAH means to read the prayers to Allah that leads to the total attention to Allah so that the good practicing Muslims get His pleasure and achieve the true success at AKHIRAT and SABR means to stop from all wrongs by efforts having all trust in Allah and denotes the attitude of patience on troubles that develops to discard the interest towards the worldly possessions except for what is necessary to take for subsistence so as not to fall into sins; these both SALAH & SABR respectively strengthen the attention towards Allah to get His pleasure and keep away from all of base desires; they are most easy to take for those only who understand well that they have to answer for their belief and their deeds at AKHIRAT (the eternal life ahead of this life at the world); Al-Hamdu Lillah; AAYAT-114 guides to three of the daily SALAH that are five in total; it reads “and establish SALAH in the two parts of the day (so before the sunrise, it is the time for FAJR and just after the sunset, it is the time for MAGHRIB) and in some watches of the night (which denotes the time for ISHA); surely good deeds (of reading SALAH with good commitment) take away evil deeds; this is reminder to the mindful”; Al-Hamdu Lillah; these three times are most important for SALAH as the sun is absent from the sky above, at all three occasions which was given unworthy status at the ancient times; note that the good deeds refer to the reading of SALAH with good commitment and one of the Ahadith (the narrations that report the good sayings and the virtuous practice of the Prophet PBUH) directs well to this interpretation; one of the authentic books of Ahadith “JAME’-Tirmidhi” reports that under the effect of passion, a man kissed such woman who was not his wife; then he met the Prophet PBUH and asked what the expiation was; (he had offered the SALAH with the Prophet PBUH) so then this verse was revealed ---“and establish SALAH in the two parts of the day and in some watches of the night; surely good deeds take away evil deeds; this is reminder to the mindful”; he asked, ―O Messenger of Allah, is that only for me?; so he said, ―it is for you and for every person of my UMMAH (i.e. the Muslims) who abides by it; Al-Hamdu Lillah; note that we get the command for all five of SALAH by Surah TA-HA-130 so that includes ZUHR and ASR too and these both times denote the decrease in light of the sun as it descends towards the western horizon; there are no obligatory SALAH at mornings though the Muslim person who intends to read it at mornings is allowed to do so i.e. ISHRAQ (15 to 20 minutes after sunrise to an hour or so ahead) and CHAASHT (after ISHRAQ to some period before the sun comes overhead; it is also called SALAH of DHUHAA); Al-Hamdu Lillah; the next couple of AAYAAT denote the ultimate reason that caused the complete destruction of the nations that had gone before them; they read that “but why were there not among the generations before you those possessing understanding, who should have forbidden the making of mischief in the earth, except a few of those whom We delivered from among them? And those who were unjust went after what they are made to enjoy of plenty, and they were guilty; and it did not beseem your Lord to have destroyed the towns tyrannously, while their people acted well”; so due to the reason that there were not such influential people that could influence the people at their nation to become righteous and leave all wrongs in their belief and their deeds, they faced the calamities that fell upon them; Allah saved only those who were righteous (and they also were striving hard to guide all persons around to become righteous) and He destroyed all other persons there so Allah tells most clearly that Allah was not unjust to them (as He is never unjust to anyone); Al-Hamdu Lillah; due to its focus on the events of the Messengers, the last six AAYAAT of Surah HOODH tell explicitly the reason to relate these events; they read- “and if your Lord had pleased He would certainly have made all peoples a single nation (but He has made the world the place of examination for the JINN and the mankind), and they shall continue to differ (among each other); except those on whom your Lord has mercy (by His will) and for this did He create them; and the word of your Lord is fulfilled- certainly I will fill hell with the jinn and the men, all together; and all We relate to you of the accounts of the apostles is to strengthen your heart therewith (that ultimately the righteous persons achieve the true success at AKHIRAT and even at the world, the Truth stays on); and in this (i.e. the Quran) has come to you the Truth and an admonition, and a reminder to the believers; and say to those who do not believe that do your deeds according to your state; surely we too are doing our deeds; and wait; surely we are waiting also; and for Allah is the unseen in the heavens and in the earth, and to Him is returned the whole of the affair (so even if the disbelievers escape the punishment here by the will of Allah, they are sure to get it totally at the Day of Judgment); therefore serve Him (as He only is the true Lord of all) and rely on Him (as no one is able to provide any of good things except Him), and your Lord is certainly not heedless of what you do”; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of HOODH ends; Al-Hamdu Lillah
www.saleemdada.weebly.com
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Surah YOUSUF
(Consists of 12 Ruku; MK-6)
YOUSUF-The First Ruku
1. Alif-Lam-Ra; these are the AAYAAT (verses) of the manifest Book.
2. Surely We have revealed it-- an Arabic Quran-- that you may understand.
3. We narrate to you the best of narratives, by Our revealing to you this Quran, though before this you were certainly one of those who did not know.
4. When Yousuf (i.e. Joseph) said to his father: O my father- surely I saw eleven stars and the sun and the moon-- I saw them making obeisance to me.
5. He said: O my son -do not relate your vision to your brothers, lest they devise a plan against you; surely the Satan is an open enemy to the mankind.
6. And thus will your Lord choose you and teach you the interpretation of sayings and make His favor complete to you and to the children of YAQUB (Jacob; Israel), as He made it complete before to your fathers, Ibrahim and Isaac; surely your Lord is Most Knowing, Wise.
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Surah YOUSUF descended to Muhammad PBUH at the sixth year of his becoming the Messenger of Allah; note that though I, MSD, have written the descending year for Surah AN’AAM as the ninth year (at the first part of this Tafsiri-Guide) yet it might have descended at the seventh year of his becoming the Messenger of Allah as that provides the sequence of Surah by descent with more ease and Allah knows better; Al-Hamdu Lillah; note that each of Surah of the Quran that has some volume is as some booklet in the Quran and each one is most complete to provide the message of Allah by its own; note also that the Holy Book Quran descended gradually on Muhammad PBUH in the span of many years as it has pointed out itself at different places; for instance, Allah states at Surah Bani-Israel “and this is the Quran which We have divided (into parts) so that you (O Muhammad PBUH) might recite it to the people at intervals and We certainly have revealed it by stages” (Bani-Israel-106); yet the Quran has also mentioned that Allah has sent it down at LAYLATUL-QADR (the night that relates to predestination which comes in the Hijrah month of RAMADHAN) as we find at the Ninety-Seventh Surah that is Surah QADR besides other places; so the matter seems that Allah began to record the revelation of the Quran on that significant night (LAYLATUL-QADR) at LAUHE-MAHFUZ i.e. the Secured Written Tablet, the book of Allah which is related to predestination; He sent it in stages to Muhammad PBUH (the last of His Messengers) by the most respectable angel JIBRAEL-AS as the true guidance to mankind (and to Jinn) as He willed so it is the relevant guidance according to events and the relevant guidance in general to what the people needed to live their lives upon the Islamic teachings; Al-Hamdu Lillah; all good works need good times for them to manifest their utmost BARAKAH and so Allah chose the best of times that was that significant night of RAMADHAN when He began to provide the Holy Book Quran to LAUHE-MAHFUZ; note that when some good thing brings the most good results by it then it is mentioned as having “BARAKAH” for that so when the good rain falls upon the good land, it brings its crops well upon the surface therefore it has “BARAKAH” for that good land; Al-Hamdu Lillah; Allah provided the Quran to Muhammad PBUH for nearly 23 lunar years and LAUHE-MAHFUZ saved that text of the Quran that descended to him and so with the completion of its text, it was saved there in total by text; note that there is another opinion in this matter that Allah recorded it in total at LAUHE-MAHFUZ at the night of QADR from whence He sent it in stages to Muhammad PBUH for nearly 23 lunar years as He willed but this opinion needs to accommodate the first outlook where AAYAAT descended by relation to the specific reasons that asked for them; however, as Allah knows even the future totally, this opinion might be feasible without any such accommodation; still, the first about this matter seems much more feasible yet the clearest of things to mention here is that Allah knows better; Al-Hamdu Lillah; about Surah YOUSUF, note that the Jews at Madinah had asked Muhammad PBUH how the Bani-Israel had reached Egypt while Abraham-AS and Isaac-AS were not settled there but it was Egypt certainly, from where the Bani-Israel had marched on to Sinai in the command of Moses-AS; they thought that for him, this query is unanswerable and so this would disprove his claim to being the (last) Messenger of Allah; but in answer to this, whole of Surah YOUSUF descended upon him and it told the account of Yousuf-AS (i.e. Joseph) explicitly, with complete clarification how the Bani-Israel reached Egypt; the Surah relates this event totally even with more of beauty than how Genesis (the first book at Torah) had presented it; Al-Hamdu Lillah; the Surah starts with the MUQATTA’AAT (that means the 14 disjointed letters that are among the Arabic alphabets that come at the commencement of 29 SURAH in specific combinations); the awareness to their meanings is not necessary even in the advanced understanding of the Quran; Al-Hamdu Lillah; this first AAYAT points out ahead that “these are the AAYAAT of the manifest Book”; this statement tells that ALIF-LAM-RA relate to the AAYAAT of the Quran but that certainly is the best to note at this juncture as it is not feasible to be explicit upon it; however, note that few words that the Quran has used have high significance in its understanding as it has used them in different of their good meanings at different places that especially include KITAB which we have here too at this first AAYAT; the word KITAB means the book and at places in the Quran, it means the Quran itself (and that includes this place too); at places, it means Torah even and even the LAUHE-MAHFUZ i.e. the book of Allah that have all things written in it (and it also is related to predestination) and it also records the Holy Book Quran inside it; as for the predestination, note that whatever Allah surely destines to take place from it manifests at the UMMUL-KITAB (which is the book that only Allah knows) so there are changeable things too at LAUHE-MAHFUZ that go towards better in accordance to the good deeds of the good Muslim person at his life at the world; the word KITAB also means the commands of Allah and also means at places, the Surah in which the word is placed and this tells that the context for it and for other such significant words is most important in getting the meanings of these words; these words also include WAHI (the revelation that Allah provides to His Messengers whereas it also means some natural direction that He puts inside any of His creation); due to the difference in meanings by the context, the Muslim person who takes-up Tafsir (the explanation for the AAYAAT of the Quran) must have the awareness of how the ancient good students and the recent good students of Tafsir have interpreted AAYAAT that have such significant words; note that even the text of the Quran has utmost significance in getting to its message so when the Muslim person (who has studied Islam with fervor) takes-up Tafsir, he would have total attention towards Allah and he would ask for mercy from Him before he asks for any blessing from Him; Al-Hamdu Lillah; Allah tells at the second AAYAT that indicates the significance of its text that He has descended the Quran in Arabic as its immediate addressee were the persons at Arabia; note that the Quran is the final message of Allah (basically the same that had come to the world before it) to all of the mankind; so it was sent in the best of languages (i.e. Arabic) to the best among the mankind (i.e. Muhammad PBUH) through the best of angels (i.e. JIBRAEL) at the best of lands (i.e. Arabia); it changed all those that were at Arabia into the best of nations when they adhered well to its beautiful teachings; Al-Hamdu Lillah; Allah tells at the third AAYAT that He would narrate the best of narrations at the Quran at this Surah (i.e. the account of Yousuf-AS) because He descends the Quran for the true guidance to the mankind and this account has much in it to fulfill that cause; this account would provide the clear validity to his claim that he is the last Messenger of Allah because he was totally unaware of this account before the descent of this Surah; Al-Hamdu Lillah; the next three AAYAAT of the Ruku relate to the dream of Yousuf-AS (i.e. Joseph) and its interpretation that YAQUB-AS (i.e. Jacob) gave him and also his advice to him about taking care to keep that secret; these AAYAAT read, “when Yousuf said to his father - O my father- surely I saw (in my dream) eleven stars (means the planets that denoted his brothers) and the sun (his father) and the moon (his stepmother)-- I saw them making obeisance to me; he said- O my son- do not relate your vision to your brothers, lest they devise a plan against you; surely the Satan is an open enemy to the Man (i.e. the mankind); and thus will your Lord choose you and teach you the interpretation of sayings (and understanding of dreams and of attitudes of all persons) and make His favor complete to you (by making you one of His Prophets) and (allow His mercy also) to the (other) children of YAQUB (Jacob; Israel), as He made it complete before to your fathers, Ibrahim and Isaac (who also were the Prophets of Allah); surely your Lord is Most Knowing (of all things so He knows perfectly well whom to choose as His Prophet), Most Wise (as the world progresses on strictly according to His will)”; Al-Hamdu Lillah.
YOUSUF-The Second Ruku
7. Certainly in Yousuf and his brothers there are signs for the inquirers.
8. When they said- certainly Yousuf and his brother are dearer to our father than we, though we are a (stronger) company; most surely our father is in manifest error:
9. Slay Yousuf or cast him (forth) into some land, so that your father's regard may be exclusively for you, and after that you may become righteous people.
10. A speaker from among them said- do not slay Yousuf, and cast him down into the bottom of the pit if you must do (it), (so that) some of the travelers may pick him up.
11. They said- O our father- what reason have you that you do not trust in us with respect to Yousuf? And most surely we are his sincere well-wishers:
12. Send him with us tomorrow that he may enjoy himself and sport, and surely we will guard him well.
13. He said: Surely it grieves me that you should take him off, and I fear lest the wolf devour him while you are heedless of him.
14. They said- surely if the wolf should devour him notwithstanding that we are a (strong) company, we should then certainly be losers.
15. So when they had gone off with him and agreed that they should put him down at the bottom of the pit, and We revealed to him- You will most certainly inform them of this their affair while they do not perceive.
16. And they came to their father at nightfall, weeping.
17. They said- O our father- surely we went off racing and left Yousuf by our goods, so the wolf devoured him, and you will not believe us though we are truthful.
18. And they brought his shirt with false blood upon it. He said: Nay, your souls have made the matter light for you, but patience is good and Allah is He Whose help is sought for against what you describe.
19. And there came travelers and they sent their water-drawer and he let down his bucket. He said: O good news- this is a youth; and they concealed him as an article of merchandise, and Allah knew what they did.
20. And they sold him for a small price, a few pieces of silver, and they showed no desire for him.
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From this second Ruku, the Surah takes-up the account of Yousuf-AS in detail where the first AAYAT tells those who ask about this account that there are many signs for the Guidance to the right path if they really ponder upon this; Allah raises whom He wills from earth to the heaven when He sees the value for it in him and nothing stops Him even if it seems most strong at face; Yousuf-AS was certainly such person and most certainly, Muhammad PBUH is also one of them; Al-Hamdu Lillah; it all started when the step-brothers of Yousuf decided among them that Yousuf and Benjamin are more favored by our father while we ten are stronger to support him so it is most clear that he is on the wrong side at the matter; note that at the setup of those times, it mattered most to have support of high number of sons and this is what his step-brothers mentioned among each other; note also that it is not actually the quantity that matters about something but it actually is the quality that matters and the Quran has pointed out that at AKHIRAT, Allah would weigh the deeds to see their worth rather than count them there; Yousuf certainly had much better worth than any of his step-brothers and AAYAT-91 of this Surah tells that they accepted their colossal mistake about his worth when they realized that it is Allah Who has given him the highest of respect over them; Al-Hamdu Lillah; they decided among themselves to kill Yousuf or to throw him to some far-away place so that the attention of their father turns specific to them then they all would become highly virtuous persons to compensate for this heinous wrong to their brother; this denotes that they did recognize their act as most sinful though that recognition even did not stop them from committing it; however, it did not give their desired result as their father Jacob developed even more attachment to Yousuf as he went on to remember his good memories that he had with him and they could still not receive his attention that they had anticipated erroneously; all persons need to note well that wrongs are not done even with the well-meaning intention to becoming good at future (or in hopes to get mercy from Allah upon them) as it takes much extreme effort certainly to become virtuous afterwards; note also that while interpreting the dream of Yousuf, his father Jacob had indicated that this does not denote blessing to Yousuf only but also to his brothers and to all descendants of Jacob so they did get the TOFIQ to ask for mercy from Allah on their heinous act ultimately; this means that they did get the good benefit of their notable status of being among the descendants of Ibrahim-AS and Isaac-AS; there are places at the Holy Book Quran where the AAYAAT do imply that the sincere consultation does have some goodness in its own and thus even that consultation led them to spare the life of Yousuf-AS by the will of Allah; Al-Hamdu Lillah; note that time when the magicians had consulted among their selves when Moses-AS had told them to reflect on their stance as they came to contest him at the demand of the Pharaoh; even though they decided to contest Moses taking him as one of magicians only yet its ultimate result came about (as they realized that this truly is the miracle for the claim of Moses) that they stood against the Pharaoh even though they knew well that they would face certain torturous death (see Surah TA-HA-from AAYAT-55 to 70); Al-Hamdu Lillah; they decided together to put Yousuf at some deep well that would have much darkness inside and that also would have splits inside at intervals; as it would not be far away from the path of travelers, this would make some procession passing-by pick him up from there and take him to their destination; they had to pursue their father Jacob-AS to send Yousuf with them at some picnic spot where he might play and might enjoy the change; they not only succeeded in their pursuance but the Ruku also tells us ahead that they did succeed in their conspiracy about Yousuf too whom they did put into some dark well near to the pathway of processions passing-by; AAYAT-11 to AAYAT-18 read, “they said- O our father- what reason have you that you do not trust in us with respect to Yousuf? and most surely we are his sincere well-wishers; send him with us tomorrow that he may enjoy himself and sport, and surely we will guard him well; he said- surely it grieves me that you should take him off (as I am so much attached to him that I do not prefer to part with him for much time and to some place that is much far from our living place), and I fear lest the wolf devour him while you are heedless of him (so at the other side, there is your irresponsible attitude that you all might not remain much on his guard); they said- (though for your attachment, we have nothing to say, yet) surely if the wolf should devour him notwithstanding that we are (strong) company, we should then certainly be losers; so when they had gone off with him and agreed (finally) that they should put him down at the bottom of the pit, and We revealed to him- you will most certainly inform them of this their affair while they do not perceive (and this happened when at their charge on him of committing theft, he had told them that they all are in more of an evil condition by which he meant that they had hidden his whole person at the dark well at his childhood; but they did not understand what he meant; see AAYAT-77; note that Yousuf-AS had not yet become the Prophet of Allah at that time yet Allah provided him this revelation); and his brothers came to their father at the nightfall, weeping; they said- O our father- surely we went off racing and left Yousuf by our goods, so the wolf devoured him, and you will not believe us though we are truthful (note that they did not take any other excuse but the same that Jacob had feared, so as to prove their point); and they brought his shirt with false blood upon it; he said- nay, your souls have made the matter light for you (as this shirt is undamaged), but the patience is good (as I do not have any other option at present) and Allah is He Whose help is sought for against what you describe (so Allah would take care to his safety and would take care to give me the patience I need on his absence)”; Al-Hamdu Lillah; the last couple of AAYAAT at the Ruku tell that the water-seeker of a procession that was on its way to Egypt, came to the dark well and as he drew the bucket out that he had lowered down into it, Yousuf was able to come outside with that; the water-seeker was extremely pleased as he thought that Yousuf is some slave-child whom he has received by pure chance, which meant some material bonus for his people; the people at the procession hid him as one of the slaves to trade at Egypt so seemingly, it was something that degraded the status of Yousuf yet Allah had chosen him to rise to heights even in the physical sense and even in the spiritual sense so the events were leading to that; they sold him for some meager amount of money at Egypt as it was all bonus to them so they had little interest if any, to bargain him for some worthy margin; thus Yousuf came to the place of one of the highest officials in service of the administration where he received the stronghold to reside good and also received the understanding of interpreting dreams, with the awareness of different attitudes of the official persons at different times; most certainly, Allah only has the true authority; Al-Hamdu Lillah.
YOUSUF-The Third Ruku
21. And the Egyptian who bought him said to his wife: Give him an honorable abode, maybe he will be useful to us, or we may take him as a son. And thus did We establish Yousuf in the land and that We might teach him the interpretation of sayings; and Allah is the master of His affair, but most people do not know.
22. And when he had attained his maturity, We gave him wisdom and knowledge: and thus do We reward those who do good.
23. And she, in whose house he was resident, sought to make himself yield (to her); she made fast the doors and said: Come forward. He said: I seek Allah's refuge, surely my Lord made good my abode: Surely the unjust do not prosper.
24. And certainly she made for him, and he would have made for her were it not that he had seen the manifest evidence of his Lord; thus (it was) that We might turn away from him evil and indecency, surely he was one of Our sincere servants.
25. And they both hastened to the door, and she tore his shirt from behind and they met her husband at the door. She said: What is the punishment of him who intends evil to your wife except imprisonment or a painful chastisement?
26. He said: She sought to make me yield (to her); and a witness of her own family bore witness: If his shirt is torn from the front, she speaks the truth and he is one of the liars:
27. And if his shirt is torn from behind, she tells a lie and he is one of the truthful.
28. So when he saw his shirt torn from behind, he said: Surely it is guile of you women; surely your guile is great:
29. O Yousuf - turn aside from this; and (O my wife) - ask forgiveness for your fault, surely you are one of the wrong-doers.
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The first couple of AAYAAT at this Ruku that are AAYAT-21 and AAYAT-22, tell about the security that Yousuf received at the place of AZIZ, the official who had bought him as his slave; Allah tells here that though the people in general do not appreciate this fact according to its right yet most certainly, Allah has all authority to bring forth what He intends even when the situation seems completely adverse to it; note that just as AZIZ brought him to his house, he did have the notion that this child is someone more than ordinary and the words he said to his wife manifest that; he told her to give Yousuf an honorable abode because he somehow felt that Yousuf would become able to assist him at administration; his significant words that he said to his wife are, “maybe he will be useful to us, or we may take him as a son”; note that these are the same words that the wife of the Pharaoh would say to him after about some four centuries when she finds Moses flowing at the waters, “maybe he will be useful to us, or we may take him as a son” (QASAS-9); there are many other highly interesting similarities too between Yousuf-AS and Moses-AS that observation does bring to light; note that in both instances, the women that are named as ZELICHA and AASEIAH respectively, accepted the Truth with time; the latter believed in Moses as the Holy Book Quran confirms it (Surah TAHREEM-11) while the former said such words that do tell that she (ZELICHA) had come to believe in Yousuf completely (Surah YOUSUF-53) and Allah guides to the Truth whom He wills; Al-Hamdu Lillah; the Bani-Israel had entered Egypt at the times of Yousuf when he had the respectable official status there and they left it under the command of Moses (who had spent many of his early years of life at the royal palace) after about some four centuries; nearly the whole of Surah YOUSUF provides the account of Yousuf-AS while much of Surah TA-HA provides the account of Moses-AS; Yousuf learnt much about the affairs of the state at the place as AZIZ had high status in the administration and presumably the persons of high standing at the court of the king used to visit him; note that Yousuf-AS also was one of the Prophets of Allah as AAYAT-22 implies clearly where Allah tells for him that He gave him wisdom and knowledge and this is an indication that He chose him as His Prophet; he was one of the most handsome persons and morally upright and he had presented the fundamental teachings of Islam even to the two of his inmates who had accompanied him at the prison; Al-Hamdu Lillah; with time, ZELICHA, the wife of AZIZ, developed such passion for him that asked her to ask him to commit adultery with her but he turned down her indecent proposal instantly by the blessing of Allah; from AAYAT-23 to the last, the Ruku presents how ZELICHA tried to pursue Yousuf to the utmost wrongful act but he did not comply to that; AAYAT-23 & 24 read, “and she, in whose house he was resident, sought to make himself yield (to her); she made fast the doors and said - come forward; he said - I seek Allah's refuge, surely my Lord made good my abode - surely the unjust do not prosper; and certainly she made for him, and he would have made for her were it not that he had seen the manifest evidence of his Lord; thus (it was) that We might turn away from him evil and indecency, surely he was one of Our sincere servants”; note that the AAYAT tells that it was her house in which he resided so either she was the owner of the house or shared its ownership with her husband; it seems that she was among the most highly prosperous families of that period who had utmost resources at her disposal; certainly, she never expected rejection to her indecent proposal to him when he was only a slave at her place who had just entered his manly youth; she prepared for the wrong that she intended by closing the doors and called him to serve her lustful desire; Yousuf flatly rejected this indecent call and guided her that this sinful act is most extreme injustice (to her husband from her) to which he certainly would not become a side; so he tried to guide her even at this moment of time that she needs to understand that (besides being shameful), this act is most surely much of injustice and such highly unjust persons do not find the way to the true success; note that when ZELICHA repented on her misdeed towards Yousuf, she presented her testimony against her own self by such words that are very near to this that “Allah does not guide the device of the betrayers” (see AAYAT-52); he asked Allah to protect him from such extreme wrong and recognized the fact that Allah, his true Lord, has provided him well to reside peacefully; this also tells that he expressed the message to her that she is not that who had decided for his well-being by her resources but Allah, his true Lord, certainly has taken care for it; Al-Hamdu Lillah; she had strengthened her intention to committing that wrong with him and most certainly, did whatever she found effective to affect him then; the AAYAT tells plainly that in that given situation, he would have succumbed to her but he saw some remarkable direction for his guidance from Allah, the true Lord, that totally stopped him to give-in; Allah showed him some specific sign miraculously that asked him to remain on his guard (and he certainly understood the specific meanings of signs and symbols well by the blessing of Allah) as he was the Prophet of Allah and He certainly protects such of His sincere true slaves from all wrongs; so neither he fell into any of unjust deeds nor did he take-up any of shameful deeds but Allah saved him from all such deeds; note that the Holy Book Quran tells us to avoid these both wrongs (injustice and shameful deeds) in many AAYAAT mentioning them together as after SHERK, all of major sins fall into one of these categories so when the Muslims avoid these both strictly, their avoidance to these both would certainly lead to the most virtuous environment; Al-Hamdu Lillah; note that SHERK is the biggest sin that means to challenge the true authority of Allah by taking any of His creation as having part in creating any of His creation with Him or by taking any of His creation as equal in authority to Him or by taking any of His creation as authorized to change any of His commands that He has explicitly issued by His authority to firmly obey; Allah asks all to believe in TAUHID that means that Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord so all must fulfill His commands that He has explicitly issued by His authority without taking any of His creation as equal in authority to Him in any way; Al-Hamdu Lillah RABBEL-AALAMIN; note that AAYAT-48 and AAYAT-116 at Surah NISAA present the heinous evil of SHERK in the most strict terms as we studied there; among the AAYAAT that ask to avoid both injustice and the shameful attitudes, we find AAYAAT 168 & 169 of Surah BAQARAH that read, “O people! eat the lawful and the good things out of what is in the earth, and do not follow the footsteps of the Satan; surely he is your open enemy; he only enjoins you SOOU (injustice) and FAHSHAA (shameful behavior), and that you may speak against Allah what you do not know (that lead to assigning partners to Him)”; see also AAYAT-268 of this same Surah in which the term “AL-FAQR” tells that the Satan wants development of such attitude using the tendency of fear inside the person that he might ask to live with all sorts of worldly assets putting his efforts to the life at the world only and that attitude certainly is injustice; this AAYAT also tells clearly by the term “FADHLA” that Allah would provide sustenance to those who really want to live at necessities with total attention towards Allah only, without any worry to them; Al-Hamdu Lillah; moreover, it tells clearly if the Muslim person keeps his attention towards Allah only at such times when FITNAH prevails at the environment, He would grant forgiveness from His blessing to him on the wrongs of sight and hearing if he saves his good belief on Islam well by keeping his total attention to Allah and saves himself from all major sins; we have read at Surah HOODH, “and keep up SALAH in the two sides of the day and in the parts of the night; surely the good deeds take away evil deeds; this is reminder to the mindful” (Surah HOODH-114); Al-Hamdu Lillah; we find in Surah YOUSUF that Yousuf-AS had said MA’AZ-ALLAH (shelter of Allah, I do take) at two places i.e. at the time when ZELICHA asked him to come towards the shameful act (in AAYAT-23 of this Ruku that we study; and that also was an act of injustice) and at the time when he intended to express that he certainly would never become of those who are the unjust people (AAYAT-79); Al-Hamdu Lillah; AAYAT-45 of ANKABUT reads, “recite that which has been revealed to you of the Book and keep up SALAH; surely SALAH keeps away from all shameful behavior and injustice, and certainly the remembrance of Allah is the greatest, and Allah knows what you do” (Surah ANKABUT-45); Surah NAHL indicates, “surely Allah commands ADL (justice) and EHSAAN (natural goodness) and the giving to the kindred, and He forbids shameful behavior and injustice and rebellion (to Allah); He admonishes you that you may be mindful” (Surah NAHL-90); Allah commands for three things here and forbids three other things; the message here is that taking-up three good things in practice that comprise of all the righteousness would eliminate the three bad things that represent all the Satanic misguidance; here, an indication is given that EHSAAN eliminates all the shameful behavior and ADL eliminates all of injustice; the spending towards the needy among the near ones for the pleasure of Allah counters any thought that might lead towards hypocrisy that in turn, might lead towards challenging the commands of Allah; the message for this part here is that “INFAAQ” (spending in the way of Allah from what Allah has provided) keeps away “NIFAAQ” (hypocrisy); Al-Hamdu Lillah; studying other AAYAAT too would clarify the point that include Surah AALE-IMRAN-135, SHURA-37, NAJM-32, AN’AAM-151, NISAA-110 & 111 & 112, BANI-ISRAEL (whole of its third Ruku), MUHAMMAD (PBUH)-14 and other of Surah that ask the avoidance of Injustice and the avoidance of all shameful behavior at one place; Al-Hamdu Lillah; note here that numerous AAYAAT of the Holy Book Quran have targeted each of these both individually as its recitation would tell clearly; Al-Hamdu Lillah; I, MSD, have indicated here those only that are among the AAYAAT that target them together; note also that ULAMA know well that it is highly praiseworthy for the Muslim men in general to learn Surah-MA’EDAH good as it teaches the Islamic Law that targets injustice directly while it is highly praiseworthy for the Muslim women in general to learn Surah-NOOR good as it commands about HEJAB that targets shameful attitude directly; Al-Hamdu Lillah; it is fair to say that based on the teachings of the Holy Book Quran and the SUNNAH of the last Prophet Muhammad PBUH, Islam is the only worthy challenger today (as at all times) to all injustice (initiated mostly by the wrongful men) and to all the shameful attitude (initiated mostly by the wrongful women) and this is because Islam asks to keep attention towards Allah only; Al-Hamdu Lillah; studying this third Ruku at Surah YOUSUF, we see that from AAYAT-25 to the last, the Ruku provides the account that he ran on to the closed main door to secure himself from immorality as much as possible for him and as she could not stand such rejection, she ran behind him to get her way; Yousuf was clear on the matter that he was there as her slave to do household tasks but he would not become slave to his manly passion inside towards her; note the important thing that TAWAKKUL (total trust) upon Allah by Islamic Teachings is that you do whatever you can in a given situation and then trust in Allah for the result; the same is expressed by saying “tie your camel first and then have TAWAKKUL on Allah” so at that trying time, Yousuf ran to the closed door; the narrative also tells the point that when a virtuous man faces such situation by a woman’s doing, he must run away from the place at such time rather than challenge her then and there though he did advise her towards the right attitudes; she tore his shirt from behind and as they reached the main door, her husband just came-in through it; seeing the grave situation at hand that dishonored her, she put the blame on Yousuf that he had tried to rape her and so he needs to be imprisoned or he needs to be beaten most harshly; though Yousuf was most caring to respect of all persons around yet he had to defend himself because if he did not do so, it would have proved the filthy charge that she had put onto him; by the blessing of Allah, some person of her own family (who might have been there without her knowledge) directed then towards the circumstantial evidence that “if his shirt is torn from the front, she speaks the truth and he is one of the liars; and if his shirt is torn from behind, she tells a lie and he is among the truthful persons”; with that evidence, the case was settled in favor of Yousuf but after that, AZIZ hushed the matter by asking Yousuf to just forget about it and by asking his wife for an apology (to AZIZ) about it; this denotes how the immorality had made space at that time and place among the elite as AZIZ did not take any more action except for asking an apology from his wife (and there is no indication that she did apologize to him); it is most difficult to interpret his action to forgive her on such obvious wrong inclination as the account still maintains her ahead as his wife; it seems that the elite had devised some style of living at Egypt at that time in which they could live-on with extreme wrongs without any challenge from outside, only if they could conceal them effectively from all persons around; however, there still was the conscience that did recognize the righteous teachings inside and it still was able to better things (especially because of the presence there of Yousuf, one of the most righteous persons ever born) and the account does tell ahead at the seventh Ruku that ZELICHA openly confessed to her lustful desire towards Yousuf and openly defended him unconditionally; Al-Hamdu Lillah.
YOUSUF-The Fourth Ruku
30. And women in the city said that the chief’s wife seeks her slave to yield himself (to her), surely love has affected her deeply; most surely we see her in manifest error.
31. So when she heard of their sly talk she sent for them and prepared for them a repast, and gave each of them a knife, and said (to Yousuf) - come forth to them. So when they saw him, they deemed him great, and cut their hands (in amazement), and said - remote is Allah (from imperfection); this is not a mortal; this is but a noble angel.
32. She said - this is he with respect to whom you blamed me, and certainly I sought his yielding himself (to me), but he abstained, and if he does not do what I bid him, he shall certainly be imprisoned, and he shall certainly be of those who are in state of ignominy.
33. He said - my Lord - the prison house is dearer to me than that to which they invite me; and if Thou turn not away their device from me, I will yearn towards them and become (one) of the ignorant.
34. Thereupon his Lord accepted his prayer and turned away their guile from him; surely He is the Hearing, the Knowing.
35. Then it occurred to them after they had seen the signs that they should imprison him till a time.
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The fourth Ruku of this Surah notes that the women who lived at the city (probably at its main area), became aware of the matter that took place between Yousuf and ZELICHA; many of these were the wives of the official persons who gladly took-up the gossip that related to one among them i.e. ZELICHA and made the most adverse remarks about her inside their circle to disrespect her; this aspect of the matter especially surprised them that ZELICHA had developed attraction to one of her slaves as they had no considerable social status to mention at those times; on hearing this scandalous gossip, she immediately called for a gathering inviting the select of her own from among the ladies of the officials and as they gathered in high number, she presented some fruits there and a sharp knife to each one of them as the starter to the feast; with this preparation, she ordered Yousuf to come at the gathering and as they saw him, they were most amazed by his handsome manly looks and his refined manners; they uncontrollably exclaimed for him that he certainly is some angel of most high status and at that time, they cut their hands (fingers) so Yousuf had to nurse those cuts; some of ULAMA have indicated that the verb used for the cutting of hands here at AAYAT-31, imply a purposeful action in Arabic and the Quran certainly is such revelation that not only is sacred in meanings but also particular in words; so even if one or two did cut their fingers accidentally, the others took the action purposely for the reason not difficult to understand; they were taken-aback when they had seen such elegance in him and most certainly, he had the most wonderful appeal to them all; ZELICHA made the bold confession in that private gathering of ladies which she had invited by her own choice, that she certainly had made the unethical proposal to Yousuf and though he had not served her demand yet, she would get her way or else he would have to pay severely for his rejection of her which would get him jailed and highly humiliated (probably by the most severe beating conducted by the officials at the jail so even at Egypt that was considered a developed place, this type of brutality of beating the weak persons of the land without any valid verdict for it, prevailed; this brutality, as a custom, still prevails all over the world even though the physical things around us have developed much in the past century for sure yet in general, the Man has not truly developed); it has been mentioned that those women even, persuaded him to comply to ZELICHA’s lustful desire and if that was the case, then it did have some personal motive too; Yousuf, with seemingly no option left, prepared himself to being jailed and so he pleaded to Allah that the prison is better for him in this given situation as he might fall prey to the lustful desire of these women by JAHALAT (i.e. foolishness due to passion so it means the utmost intensity of his manly emotion towards the women there); Al-Hamdu Lillah; Allah accepted his plea and in this manner, saved him from their lustful desire; it happened that the official persons that were serving at the administration imprisoned him on the false charge of seducing the noble women to wrongs; they had realized his attractive appeal to their women so they thought it most appropriate to keep him locked-up at the prison until the matter somehow settles and after putting him into prison, they totally forgot him conveniently though without the implementation of any physical humiliation to him; it was a desperate situation at face for Yousuf but Allah intended by it to bring Yousuf to the status where he would become most beneficial to all the people around; so the events ahead did clarify that his period at jail also was one of the steps to his rise that certainly did make history; Al-Hamdu Lillah.
YOUSUF-The Fifth Ruku
36. And two youths entered the prison with him. One of them said: I saw myself pressing wine. And the other said: I saw myself carrying bread on my head, of which birds ate. Inform us of its interpretation; surely we see you to be of the doers of good.
37. He said: There shall not come to you the food with which you are fed, but I will inform you both of its interpretation before it comes to you; this is of what my Lord has taught me; surely I have forsaken the religion of a people who do not believe in Allah, and they are deniers of the hereafter:
38. And I follow the religion of my fathers, Ibrahim and Isaac and Jacob; it beseems us not that we should associate aught with Allah; this is by Allah's grace upon us and on mankind, but most people do not give thanks:
39. O my two mates of the prison - are sundry lords better or Allah the One, the Supreme?
40. You do not serve besides Him but names which you have named, you and your fathers; Allah has not sent down any authority for them; judgment is only Allah's; He has commanded that you shall not serve aught but Him; this is the right religion but most people do not know:
41. O my two mates of the prison - as for one of you, he shall give his lord to drink wine; and as for the other, he shall be crucified, so that the birds shall eat from his head, the matter is decreed concerning which you inquired.
42. And he said to him whom he knew would be delivered of the two: Remember me with your lord; but the Satan caused him to forget mentioning (it) to his lord, so he remained in the prison a few years.
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The Ruku commences by telling that at the prison there entered two young men that served at the royal court and each one saw a dream; they were highly impressed by the virtuous character of Yousuf and so they asked him about the dreams that they had seen at the prison; he decided to present the fundamental teachings of Islam to them first and so he told them that before the time the food is served to them at the prison, he would interpret their dreams; he told them that he does not follow the nation who does not believe in Allah and does not have any belief in AKHIRAT (the true life after this life where all would get the Judgment for their belief and deeds) but he follows the fundamental teachings of Islam that has come to him by his forefathers Abraham, Isaac and Jacob; he clarified to them that to believe in Allah, the only true Lord, is better than to believe anything else; he addressed them directly that what you and your nation, the Egyptians, are worshipping are names only that have no sanctity at the court of Allah as He has not descended anything to guide towards these names and the command of Allah only would reign upon the world as it reigns-on in the whole universe; by this speech he conveyed the three basic things of the true belief to them in good time that are TAUHID, AKHIRAT and RISALAT; this clarifies that if the person is well-committed to the fundamental teachings of Islam and Allah has provided him wisdom then he certainly is capable of providing these good teachings in the brief time that he has available at hand and he must make the best of it by TABLIGH (the spread of the teachings of Islam); Al-Hamdu Lillah; then he interpreted their dreams briefly, telling them of the freedom of one of them that he would provide wines to the king while the other one would be crucified (he gave the positive interpretation in the active form and the negative interpretation in the passive form); he told the one that was to become a free person soon to recommend his hearing to the king so that he might receive his due release from the prison with honor but he forgot completely and Yousuf spent few more years at the prison; note that to take-on some obvious measure that is generally known to better things is not against TAWAKKUL (trust in Allah) yet the Muslim person must have the true belief inside that anything that happens or would happen, is only because of the will of Allah; for the true Muslim, this true belief remains intact even at the intake of medicines that they are the means to cure yet the actual cure takes place only by the will of Allah; Al-Hamdu Lillah; note that AAYAT-42 uses the term BIDHA-SINEEN that implies his bondage at the prison from 3 to 9 years though it might be taken in general meaning as few years only; note also that even the words that the Quran uses are important to its study and one of the examples is at hand here that the Surah does not term the king that was on the throne at the times of Yousuf as “Pharaoh” but uses the word “King” as he was one of the Shepherd-Kings that ruled at the time (Surah YOUSUF-43); he interpreted the dream of the man who saw himself serving the wine as positive to his life (in the active speech) while he interpreted the dream of the man who saw himself as carrying bread on him for the birds to eat as negative to his life (in the passive speech) because at those times, it happened that the birds ultimately ate mass of the head of the crucified person; this guides that the Muslim person would address the better things for someone in the happy mode while he must exercise caution in presenting someone such matter that would highly worsen his situation; the last AAYAT of the Ruku attributes the issue (that the person who got his freedom forgot his commitment to Yousuf) to the Satan as any such forgetfulness that stops some good deed to occur, is from the Satan; we find at Surah KAHF too that when Joshua-AS forgot to mention to Moses-AS the escape of the fish that Moses had given in his custody at their travel, he had said that “nothing made me forget to speak of it but the Satan, and it took its way into the river” (Surah KAHF-63); note that at both of occasions, neither of the Messengers had put any blame onto their respective companion; Al-Hamdu Lillah.
YOUSUF-The Sixth Ruku
43. And the king said: Surely I see seven fat cows which seven lean ones devoured; and seven green ears and (seven) others dry: O chiefs - explain to me my dream, if you can interpret the dream.
44. They said: Confused dreams; and we do not know the interpretation of dreams.
45. And of the two (prisoners) he who had found deliverance and remembered after a long time said: I will inform you of its interpretation, so let me go:
46. Yousuf! O truthful one! explain to us seven fat cows which seven lean ones devoured, and seven green ears and (seven) others dry, that I may go back to the people so that they may know.
47. He said: You shall sow for seven years continuously, then what you reap leave it in its ear except a little of which you eat.
48. Then there shall come after that seven years of hardship which shall eat away all that you have beforehand laid up in store for them, except a little of what you shall have preserved:
49. Then there will come after that a year in which people shall have rain-water and in which they shall press (grapes).
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The account of Yousuf-AS here goes on to tell that the king at the throne then, saw in the dream that there were seven fat cows whom seven lean cows ate up and there were seven green ears and others dry; he felt the dream much and intended to get its interpretation that his royal companions were unable to provide; they tried to pursue the king to ignore the matter by the statement that this is among the confused dreams and they did not know the interpretation of such confused dreams but he did not accept this analysis as he knew well that it had some significant message for him so he wanted the interpretation; now, the released man of the two prisoners who was present there at the service of the king, remembered his meeting with Yousuf at the prison upon which some period of time had passed then; he asked the king to allow him a visit to the prison by his royal decree from where he would bring the interpretation from such virtuous person who is most aware of the interpretation of dreams; Yousuf provided the interpretation without any complaint of his omission to mention about him at the court; there are to be seven years of plenty in provisions very soon yet just after them would come seven years of deadly famine and it would be better if they care to save necessary reserves of the provisions at the years of plenty rather than devouring all of it then; after these 14 years would come such a year that again would bring forth plenty of provisions for all when the people would be provided waters and they would press grapes to make wines; note that it is proper to interpret dreams even when some of time has elapsed upon them (without putting emphasis on every dream that the person sees though such dreams that have symbols in them, often relate to future) and also it is proper to provide some good advice due to it to better things; the king was most highly impressed with this interpretation and the guidance that Yousuf had provided to him so then he asked a meeting with Yousuf but he declined to get relief by his release unless he receives complete acquittal from the charge that the officials had filed against him as we learn at the Ruku ahead; note here that this tells that when he had asked his companion at the prison who was released to mention him at the court of the king, he meant that he must have a revised hearing that would result in his total acquittal insha-Allah from the filthy charge that was put upon him to punish him erroneously; Al-Hamdu Lillah.
YOUSUF-The Seventh Ruku
50. And the king said: Bring him to me. So when the messenger came to him, he said: Go back to your lord and ask him, what is the case of the women who cut their hands; surely my Lord knows their guile.
51. He said: How was your affair when you sought Yousuf to yield himself (to you)? They said: Remote is Allah (from imperfection), we knew of no evil on his part. The chief's wife said: Now has the truth become established: I sought him to yield himself (to me), and he is most surely of the truthful ones.
52. This is that he might know that I have not betrayed him in secret and that Allah does not guide the device of the betrayers.
53. And I do not declare myself free, most surely, the self is wont to command (him/her to do) evil, except such as my Lord has had mercy on, surely my Lord is Forgiving, Merciful.
54. And the king said - bring him to me, I will choose him for myself. So when he had spoken with him, he said: Surely you are in our presence today an honorable, a faithful one.
55. He said - place me (in authority) over the treasures of the land, surely I am a good keeper, knowing well.
56. And thus did We give to Yousuf power in the land-- he had mastery in it wherever he liked; We send down Our mercy on whom We please, and We do not waste the reward of those who do good.
57. And certainly the reward of the hereafter is much better for those who believe and guard (against evil).
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The account about Yousuf continues that when the king asked a meeting to him through his messenger, he asked the messenger of the king to tell the king to ask the relevant women about the charge due to which he was held at the prison, declining to meet him before this query to those women who had cut their hands (fingers) when they had seen him; at this place we observe that the use of the word RASUL (messenger) is in the literal sense while in the common understanding, this term stands to denote any of Messengers of Allah; there are words in this Surah that have specific meanings in the common usage, but they are used in literal sense too here in this Surah and these include the word RASUL (means the messenger in literal sense and it denotes any of the Messengers of Allah specifically); AAYAAT (means the signs in the literal sense but the true AAYAAT specifically are only those that bring near to Allah which come to view by the observation of the universe and by the observation of the inside of the Man; the text in the Holy Book Quran too denotes the AAYAAT of Allah so it denotes the signs/miracles of Allah specifically); DEEN (means the practical system of life in the literal sense and it denotes Islam that is the most righteous DEEN i.e. the only righteous system of life to practice specifically); RABB (-of any person-means the owner of that slave-person in the literal sense and it denotes Allah, the true Lord, specifically); for instance, consider AAYAT-50 and AAYAT-110 where AAYAT-50 reads, “and the king said - bring him unto me - and when the messenger (in the literal sense) came unto him, he (Yousuf) said - return unto your RABB (in the literal sense) and ask him what was the case of the women who cut their hands - my RABB (i.e. Allah, the true Lord) knows their guile” and AAYAT-110 reads, “until when the Messengers (in the specific meaning) despaired and the people became sure that they were indeed told a lie, Our help came to them and whom We pleased was delivered; and Our punishment is not averted from the guilty people”; and consider AAYAT-35 and AAYAT-1 where AAYAT-35 reads, “then it occurred to them after they had seen the AAYAAT (in the literal sense) that they should imprison him till a time” and AAYAT-1 reads, “Alif-Lam-Ra - these are the AAYAAT (in the specific meaning) of the Book that makes (things) manifest”; and consider AAYAT-76 and AAYAT-40 where AAYAT-76 reads, “so he began with their sacks before the sack of his brother, then he brought it out from his brother's sack; thus did We plan for the sake of Yousuf; it was not (lawful) that he should take his brother under the DEEN (in the literal sense) of the king unless Allah pleased; We raise the degrees of whomsoever We please, and above every one possessed of knowledge is the All-knowing one” and AAYAT-40 (where Yousuf-AS speaks to his mates at the jail for TABLIGH) reads, “you do not serve besides Allah but names which you have named, you and your fathers - Allah has not sent down any authority for them; judgment is only by Allah; He has commanded that you shall not serve aught but Him; this is the righteous DEEN (in the specific meaning) but most people do not know”; and consider AAYAT-50 that reads, “and the king said - bring him unto me - and when the messenger (in the literal sense) came unto him, he (Yousuf) said - return unto your RABB (in the literal sense) and ask him what was the case of the women who cut their hands - my RABB (i.e. Allah, the true Lord) knows their guile” so this single AAYAT has the term in both the literal sense and in the specific meaning; Al-Hamdu Lillah RABBEL-AALAMIN; there is another remarkable thing here that Yousuf did not ask to bring the main person at the issue i.e. ZELICHA to testify and though it might have the reason that she had provided the false statement before to her husband about him yet his omission of her name most probably had another aspect; she was the first of women who had introduced him to the intense love of a woman though at that time, it was because of her lustful desire towards him; it seems beyond the noble status of Yousuf that he would have caused some disrespect to her in any manner among the masses when he too had felt attraction to her at that time; she came by her own for the testimony and her confession to her fault in clear terms at the court openly discloses her feelings of guilt on her misdeed though Yousuf had not asked her to testify about his purity specifically because he had demanded an answer from those women only who had cut their hands when they had seen him and they all vouched for his righteousness; AAYAT-52 reports the words of ZELICHA “this is that he might know that I have not betrayed him (i.e. Yousuf) in secret and that Allah does not guide the device of the betrayers (as today the fact about the matter has come to light)” and they express that she might have judged that Yousuf had not asked her testimony because he considers her to misrepresent the issue; these words also do tell that she had reflected on the issue and had faced the guilt to lead such righteous person as Yousuf to prison for many years unjustly; her words that she stated ahead denote her extreme remorse too and clarify that she had accepted the fundamental teachings of Islam and had backed away from all wrongs; Al-Hamdu Lillah; but before any comments to those words, note that Surah YOUSUF does note that everyone who truly loved him, had to face the times of grief and it also does note repentance towards virtues as we find ZELICHA here who called the women at feast when they had tried to defame her yet she confessed to her wrong openly as she testified in favor of Yousuf (and the account seems to tell that even the women that had attended her feast were sorry upon their conduct); even the inmate that had been released had his remorse when he addressed Yousuf as “O truthful one” (see AAYAT-46) and this AAYAT also notes that he had told Yousuf that as he tells the people about the interpretation that Yousuf gives to this dream, the people would know his excellence as the dream was notable because the king has seen it and he is very keen to get its message; even the eldest brother among the brothers of Yousuf stayed behind at Egypt when they lost Benjamin to Yousuf there because of the remorse on his part in the episode about Yousuf previously (see AAYAT-80); even all brothers of Yousuf accepted their extreme misdeed about Yousuf at last with all heart unconditionally (see AAYAT-91); even the members of the household of Jacob had to acknowledge the fact that he was right when he had felt that Yousuf was not only alive but he also would join them sooner or later as he had remembered the dream that Yousuf had seen at his childhood (see AAYAT-96); Al-Hamdu Lillah; note about the words of ZELICHA that she used the word RABB in its specific true meaning as she confessed to her wrong and this tells that she had taken-up the true Belief; and she used the word NAFS (i.e. the recognition of the self that is inside of the Man) which is very notable too as there are three types for it; note that the Man comprises of the Physique (that comes basically by the earth by the command of Allah) and the Spirit (that comes from the heavens by the command of Allah); generally the Man has the sense of good and bad naturally as the spirit inside him is pure in goodness with inclination towards righteousness (this sense inside becomes LAWWAMA that shouts from inside to cause guilt if the Man commits or intends to commit some wrong; see Surah QIYAMAT-2 and see also Surah SHAMS-7 & 8); now as the Man unfolds the goodness of his character, he develops towards righteousness attaining high peace at NAFS (that is MUTMAENNAH i.e. the one that gets the control of the physique and all the animal instincts that it has; see Surah FAJR-27) or the Man might go on to ruin the NAFS he has by his inclination towards wrongs so the type that emerges by the ruin is AMMARA (i.e. the one where the physique impresses the spirit and commands towards wrongs and this was the one that ZELICHA indicated as of hers when she tempted Yousuf; see Surah YOUSUF-53); so ZELICHA did understand how Yousuf had used this word “RABB” at the time she had tempted him to the wrong; it was not reference to her husband but to Allah at the time when he had told her, “I seek Allah's refuge, surely my RABB made good my abode; surely the unjust do not prosper” (Surah YOUSUF-23); Al-Hamdu Lillah; after getting clear of the charge that had put him into the prison, he visited the king who intended to include him in his near companions; Yousuf asked him to give him the charge of the treasury and pointed out that he is not only trustworthy (HAFEEZ) but also knows how to perform the job (ALEEM); note that he had spent quite some period at the place of AZIZ who most probably was on the staff of the treasury as IBNE-ABBAS-RA, the first cousin of the Prophet PBUH and one of the foremost commentators on the Quran has pointed out; note that these two are such qualities that such person must see to when he wants someone to serve him; the first is the compatibility for the work and the second is the trustworthiness; see also NAML-39 and QASAS-26; at these both places, these both qualities have been respectively denoted by the terms QAVI (compatible for the job) and AMIN (trustworthy); these are the qualities that are lacking in many of the officials at the lands where the Muslims have control as of now especially the latter one due to their inclination towards gathering of assets for the life at the world and due to their inclination towards some high status therein; the king complied to this request and so as Yousuf had shone among his brothers and among the persons at service at the place of AZIZ and among the inmates at the prison, he excelled here also at the administration where to head the treasury was the most high seat in the administration at that time and at that place as the future events also did tell; Al-Hamdu Lillah.
YOUSUF-The Eighth Ruku
58. And brothers of Yousuf came and went to him, and he knew them, while they did not recognize him.
59. And when he furnished them with their provision, he said: Bring to me the brother of yours from your father; do you not see that I give full measure and that I am the best of hosts?
60. But if you do not bring him to me, you shall have no measure (of corn) from me, nor shall you come near me.
61. They said: We will strive to make his father yield in respect of him, and we are sure to do (it).
62. And he said to his servants: Put their money into their bags that they may recognize it when they go back to their family, so that they may come back.
63. So when they returned to their father, they said: O our father, the measure is withheld from us, therefore send with us our brother, (so that) we may get the measure, and we will most surely guard him.
64. He said: I cannot trust in you with respect to him, except as I trusted in you with respect to his brother before; but Allah is the best Keeper, and He is the most Merciful of the merciful ones.
65. And when they opened their goods, they found their money returned to them. They said: O our father - what (more) can we desire? This is our property returned to us, and we will bring corn for our family and guard our brother, and will have in addition the measure of a camel (load); this is an easy measure.
66. He said: I will by no means send him with you until you give me a firm covenant in Allah's name that you will most certainly bring him back to me, unless you are completely surrounded. And when they gave him their covenant, he said: Allah is the One in Whom trust is placed as regards what we say.
67. And he said: O my sons - do not (all) enter by one gate and enter by different gates and I cannot avail you aught against Allah; judgment is only Allah's; on Him do I rely, and on Him let those who are reliant rely.
68. And when they had entered as their father had bidden them, it did not avail them aught against Allah, but (it was only) a desire in the soul of Jacob which he satisfied; and surely he was possessed of knowledge because We had given him knowledge, but most people do not know.
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This Ruku notes that as the years of plenty had passed, the years of the famine got hold of Egypt and much of the area beyond; as the people came to know that Egypt had abundance in provisions where they could buy necessary ration of foods for their household, they headed in processions towards it from all places around; being at the management of the affairs of the treasury (that was seeing to the distribution of the available provisions), Yousuf saw his stepbrothers among the persons that also had come to buy some from the provisions for the sustenance of their household at home; though he recognized them well, they did not recognize him as he was at his childhood when they had put him into the dark well; he developed his acquaintance to intimacy with them and as he learnt more about them, he asked them to bring Benjamin too the next time they visit him; as he was highly keen to meet his younger brother, he told them that they would not find him so courteous to them if they did not bring him with them at the next visit and in fact, they would find him ignoring them, even if they do get some of provisions maintaining space from him; they replied that they would strive to make his father yield in respect of him, and they would surely do their best; their reluctance to agree in total to bring him with them was that they knew that their father YAQUB-AS (i.e. Jacob) had become most sensitive to his absence from his sight after the loss of Yousuf-AS; another thing that Yousuf did to assure their return soon, was that he put the barter-price that they had provided for the provisions, back into their bags through the young workers he had at his service there; it would seem his gesture of courtesy to them that they would surely avail to show their gratitude to him and to provide more of provisions to their household; YAQUB plainly denied to send Benjamin with them to Egypt when they asked him to send him with them with the vow that they would care about his safety as without him, they would not receive the provisions with such present ease; he had clearly stated that he is unable to trust them with respect to Benjamin as the result to the trust that he had in them about his brother Yousuf before, prevents him from it; however, the courteous gesture that they had received their barter-price back, made him revise his view about the issue and he agreed to part with Benjamin for some of the time as they take him to Egypt but with the most solemn vow from them that they would most surely bring him back to YAQUB unless some highest of calamity does surround them to overcome their will to apply; when they all gave the solemn word for the safety of Benjamin, he told them that “Allah is the One in Whom trust is placed as regards what we say”; then he gave an interesting direction to them that when they enter the place where they would receive the provisions, they shall enter by different gates and not by one of them; this direction seems to tell that YAQUB-AS wanted them to show their-selves as most humble so that they do not fall prey to the feeling of haughty pride which Allah does not appreciate; note that at those times, people generally appreciated high quantity of persons that are together by some manner and this was the psyche that these brothers of Yousuf had presented when they had decided to conspire against him (see AAYAT-8); so YAQUB-AS wanted his sons to understand that they would care that Allah appreciates them rather than worry about how the people praise them; with this direction, he noted that if Allah intends some calamity to hit them, this direction would not prevent that as the true judgment is only of Allah so everything manifests according to His will; note that Yousuf had also said these exact words that “the true judgment is only of Allah” to his companions at the prison and this notes that he was totally committed to the teachings of his father YAQUB-AS even at Egypt (where he had reached probably at the age of eleven and not at seventeen as Genesis has recorded though that might have been his age when ZELICHA had called him to the most shameful act with her); YAQUB told them that all persons must have total reliance upon Allah only for their safety as nobody is able to provide that to anyone except Him certainly; Al-Hamdu Lillah; the last AAYAT of the Ruku tells that they did enter the gates as their father had asked them but it also tells that Allah had decided something for them that the advice of YAQUB (though most appropriate to take in attitudes) could not avert and he had noted this himself; he certainly knew all the righteous attitudes to take at all occasions as Allah had provided that knowledge to him but mostly, the people do not have such beautiful knowledge; certainly, Allah only is the true authority; Al-Hamdu Lillah.
YOUSUF-The Ninth Ruku
69. And when they went to Yousuf, he lodged his brother with himself, saying that I am your brother therefore grieve not at what they do.
70. So when he furnished them with their provisions, (someone) placed the drinking cup in his brother's bag. Then a crier cried out: O caravan - you are most surely thieves.
71. They said while they were facing them: What is it that you miss?
72. They said: We miss the king's drinking cup, and he who shall bring it shall have a camel-load and I am responsible for it.
73. They said: By Allah - you know for certain that we have not come to make mischief in the land, and we are not thieves.
74. They said: But what shall be the requital of this, if you are liars?
75. They said: The requital of this is that the person in whose bag it is found shall himself be (held for) the satisfaction thereof; thus do we punish the wrongdoers.
76. So he began with their sacks before the sack of his brother, then he brought it out from his brother's sack. Thus did We plan for the sake of Yousuf; it was not (lawful) that he should take his brother under the king's law unless Allah pleased; We raise the degrees of whomsoever We please, and above every one possessed of knowledge is the All-knowing one.
77. They said: If he steals, the brother of his did indeed steal before; but Yousuf kept it secret in his heart and did not disclose it to them. He said: You are in an evil condition and Allah knows best what you state.
78. They said: O chief - he has a father, a very old man, therefore retain one of us in his stead; surely we see you to be of the doers of good.
79. He said - may Allah protect us (MA’AZ-ALLAH) that we should seize other than him with whom we found our property as then most surely we would be unjust.
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This Ruku relates how Yousuf managed to keep Benjamin with him at Egypt; he told him that he was his brother and he needs not grieve if their stepbrothers had been troubling him as insha-Allah such trouble is over; after he had provided the due provisions to them, Yousuf (or his attendants by his order), placed the most expensive royal cup that also was the standard to measure the grains, into the bag of his brother Benjamin; Yousuf knew well that there was a law that his stepbrothers understood that who steals something and then he is found guilty beyond any doubt, he has to become the slave to the person from whom he had stolen that while in Egypt, this was against the law of the land; so the king of Egypt had provided some code of social laws there and it did have some clause that asked to refrain from taking any free person into slavery; the Quran says that Allah planned this solution for him to keep Benjamin at Egypt so this acquits Yousuf from any blame on the matter by the Islamic viewpoint; this was the second visit of his stepbrothers to Egypt and one of them who was the eldest according to the Quran, stayed there by his own free-will as he felt unable to face YAQUB (Jacob) on the loss of Benjamin; they all had given him most solemn word to guard Benjamin as best as they could and they did try to influence Yousuf to take any one of them instead of him but to no avail; the Ruku begins by the statement that when Yousuf had placed the royal cup at Benjamin’s bag, one of the attendants there announced to the procession in which the brothers of Yousuf were present too, that they surely are thieves; all persons in that were astounded and asked clarification; the attendants told them that the royal cup that related to measuring of grains and that related to the valuables of the king, was missing; one of the main attendants there vowed as an incentive to them to produce it, that he would see that the person who provides it back, gets one more camel-load of provisions (most probably without pay) and he would make that sure; all the persons in the procession took an oath by the name of Allah that they have come here from places far-away to get necessary provisions for them and not to create trouble to any of persons there already facing these hard times; even if someone of them has taken-up this most foolish act, they certainly are not thieves; the attendants wanted the clarification (most probably at the direction of Yousuf) to learn their verdict for the thief if he is among them that would prove them liars (at-least to the claim that nobody of them is responsible for its disappearance); they declared according to the law that they recognized that such person would himself be the punishment to his crime as they do treat the unjust persons in such manner; it is interesting to note that their words did not comply to the standard text of the law as they had said that “the requital of this is that the person in whose bag it is found shall himself be (held for) the satisfaction thereof”; it certainly is not necessary that what manifests in this manner is the sure sign of the crime as the circumstantial evidence has its limits; it was fine before when some person was just enough to provide it for Yousuf when ZELICHA had asked him to commit the most shameful act with her yet at this instance, it did need further verification; Yousuf (or one of the attendants there) started the search with other of bags that seemed random before the search of the bag of Benjamin and after the words that the persons at the procession had used, this was the most proper manner to start the search; the AAYAT notes that Allah had provided this for Yousuf so that he gets no blame there as the law of the king did not allow to take any free person into such custody; this also clarifies that he did not do anything wrong by the Islamic viewpoint as Allah, the true Lord, provided the way out for him Who only is the true authority; when He intends to do something, He has got His ways to do it and most certainly, all are most unable to stop Him from anything He intends; Al-Hamdu Lillah; the stepbrothers of Yousuf could not hold their anger on this foolish act that they considered to be the doing of Benjamin and remarked that if he has stolen something, his brother also had stolen something before his doing; they probably meant that he had concealed his dream from them which told clearly that he would rise to the amazing height of material and spiritual achievement; whatever they meant, Yousuf did understand it yet he kept it to himself and replied in casual terms that they are much liable to theft and Allah knows the true essence of the blame that they are putting on Yousuf; he had indicated to them without clarity that they had concealed the whole of person of Yousuf at the dark well so that theft was more remarkable than anything that they are putting on Yousuf; note that Allah had revealed to him at the dark well that he would tell his stepbrothers about this sinful act and they would not get it (see AAYAT-15); Al-Hamdu Lillah; they could see that Yousuf would hold Benjamin at Egypt and that troubled them highly; they had given their solemn word to their father to care about his security and here, they were losing him to Yousuf; they requested him to keep one of them instead of Benjamin against the crime he had committed to which Yousuf plainly refused; they tried to pursue him to accept their plea by telling him that his father (Jacob) is an old man and as such, he would be most hurt to lose him at this age; they had seen him to care for refined attitudes and that they stated by the words that “surely we see you to be of the doers of good”; his answer cares to the fact that Benjamin actually had not been found responsible to that as he told them that “may Allah protect us that we should seize other than him with whom we found our property as then most surely we would be unjust”; certainly, it was most appropriate for him to present the matter in this manner from his side because the available circumstantial evidence could not become the standard of giving the verdict against theft; note also that he said MA’AZ-ALLAH (shelter of Allah, I do take) as any call towards any of the major sins asks the Muslim person to take the shelter of Allah; he had said it at that moment too when ZELICHA had called him to serve her lustful desire as we have studied at this Surah at AAYAT-23; Al-Hamdu Lillah.
YOUSUF-The Tenth Ruku
80. Then when they despaired of him, they retired, conferring privately together. The eldest of them said: Do you not know that your father took from you a covenant in Allah's name, and how you fell short of your duty with respect to Yousuf before? Therefore I will by no means depart from this land until my father permits me or Allah decides for me, and He is the best of judges:
81. Go back to your father and say: O our father - surely your son committed theft, and we do not bear witness except to what we have known, and we could not keep watch over the unseen:
82. And inquire in the town in which we were and the caravan with which we proceeded, and most surely we are truthful.
83. He (YAQUB) said: Nay, your souls have made the matter light for you, so patience is good; maybe Allah will bring them all together to me; surely He is the Knowing, the Wise.
84. And he turned away from them, and said: O my sorrow for Yousuf - and his eyes became white on account of the grief, and he was a repressor (of grief).
85. They said: By Allah - you will not cease to remember Yousuf until you are a prey to constant disease or (until) you are of those who perish.
86. He said: I only complain of my grief and sorrow to Allah, and I know from Allah what you do not know.
87. O my sons! Go and inquire respecting Yousuf and his brother, and despair not of Allah's mercy; surely none despairs of Allah's mercy except the disbelieving people.
88. So when they came in to him, they said: O chief - distress has afflicted us and our family and we have brought scanty money, so give us full measure and be charitable to us; surely Allah rewards the charitable.
89. He said: Do you know how you treated Yousuf and his brother when you were ignorant?
90. They said: Are you indeed Yousuf? He said: I am Yousuf and this is my brother; Allah has indeed been gracious to us; surely he who guards (against evil) and is patient (is rewarded) for surely Allah does not waste the reward of those who do the good.
91. They said: By Allah - now has Allah certainly chosen you over us, and we were certainly sinners.
92. He said: (There shall be) no reproof against you this day; Allah may forgive you, and He is the most Merciful of the merciful.
93. Take this my shirt and cast it on my father's face, he will (again) be able to see, and come to me with all your families.
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The Ruku tells that when they saw that it is of no use to pursue Yousuf to release Benjamin, they separated themselves from all persons gathering at some place there to reflect on the situation; they had consulted each other even at the time when they intended to take Yousuf away from their father but this situation about Benjamin had fallen upon them unexpectedly; the eldest of them refused to leave the place without Benjamin as he could not face Jacob on the loss of Benjamin after all what they had done to Yousuf; they all had seen that the loss of Yousuf did not bring him near to them but he still was highly attached to him even in his absence; he told them that he would stay there until Jacob gives him the permission to join him or Allah provides something most positive to make things well at this utmost bleak situation; Jacob had taught all his children well about the good attitudes at the trying times that they might face and so his eldest son took-up whatever he could do at that moment of time; he had not lost hope and his words that “Allah is the best of judges” denote that he was most optimistic that ultimately everything would turn out well; he told them all to return to Jacob and present the situation to him plainly that Benjamin had committed theft and that certainly is the case to the best of their knowledge; they all would ask him to see that they could not have known what the future conceals and they would make the persons at the procession with whom they had advanced, witnesses to their appeal; they would tell him in most plain terms that they certainly are most truthful in this matter; however, with all denial to their involvement in this issue about Benjamin, Jacob refused to accept their innocence and replied that their souls have made the matter light for them, so true patience on his part is most appropriate; but he added that “maybe Allah will bring them all together to me; surely He is Most Knowing, Most Wise”; note that he knew because of the dream that Yousuf had seen at his childhood (and that he had interpreted for him) that he was alive and he also had the notion that he was at some influential status; he turned away from them and his eyes were showing whiteness (cataract) that he had developed because of the trauma of the grief that he had gone through as he had suppressed that grief so much; AAYAT-85 & 86 tell that they worried for him in words that “by Allah - you will not cease to remember Yousuf until you are prey to constant disease (i.e. the extreme cataract that had ultimately caused whiteness to eyes) or you become of those who perish; he said that I only complain of my grief and sorrow to Allah (as that is the asking of the true patience), and I know from Allah what you do not know (that Yousuf is still alive though I do have some reservation to his safety)”; note that he had the feeling that Egypt is the place where all of them would unite so he asked his sons to proceed on again to Egypt; he asked them all to search there for Yousuf too while striving to get Benjamin back as that is the true asking of TAWAKKUL upon Allah; they would not despair of Allah's mercy as surely none despairs of Allah's mercy except the disbelieving people; so they returned to Egypt and found an opportunity to come to Yousuf; they told him that much of distress had afflicted them and their family (as three of brothers from among them are absent now from their home) and they told him that they did not even have much of money to buy the provisions as they had to come early though they had brought some scanty money; they asked him to give them the full measure of provisions even though their amount was lesser in return and they asked him to become even more charitable to them (i.e. they humbly hinted to give them the custody of Benjamin too); they added that surely Allah rewards the charitable persons so as to emphasize that their main concern is to get Benjamin back from him; Yousuf understood their hint and that was the time when he disclosed his identity by the searching question to them if they knew how they had treated Yousuf and his brother when they were ignorant?; it was clear that Benjamin could not have given him the detail about the episode when they had put Yousuf into the dark well (though the loss of Yousuf did cause agony to Benjamin too afterwards besides Jacob) so even though astounded by the query, they understood well what it meant; Yousuf conformed their realization that he certainly was Yousuf with his brother Benjamin at his side and he told them that “Allah has indeed been most gracious to us; surely he who guards (against evil by taking-up TAQWA) and he also has true patience then surely Allah does not waste the reward of those who do the good”; TAQWA (that is the attitude of the heart which means that all Muslims must fear Allah that they do not get His displeasure by their sins becoming so sinful that they lose the chance to regain JANNAH and with that, they also must have such hope to Him that He would keep them safe from the Satan at all times and at all places) and SABR (that is the attitude for the true patience on troubles that develops to discard the interest towards the worldly possessions except for what is necessary to take for subsistence so as not to fall into sins, with all trust in Allah) are the two such virtuous attitudes that do provide the spiritual closeness to Allah, the true Lord; Al-Hamdu Lillah; his stepbrothers then totally realized the fact unconditionally with no ifs and buts that “by Allah - now has Allah certainly chosen you over us, and we certainly were sinners”; Al-Hamdu Lillah; he told them that “(there shall be) no reproof against you this day”; note that these words are exactly the same words that the last Prophet Muhammad PBUH had said to the chiefs at Makkah when he had conquered Makkah decisively; he forgave them at that period in time upon all troubles that they had inflicted upon him and his companions; it was then that the land of Arabia rose to spread the message of Islam all over the known world; Al-Hamdu Lillah; Yousuf sent his shirt with them to his father that he had upon him at that time with the statement that it would cure his affliction and he would become able to see properly again; it is interesting to note that three of his shirts were presented as respective evidence related to the matter at hand that included his shirt that he had on at the time when his stepbrothers had put him into the well and his shirt that he had on at the time when ZELICHA had run behind him and his shirt that he had on at the time when he needed to send his identity to his father; his stepbrothers, ZELICHA and his father YAQUB all went through much high grief that related to the absence of Yousuf but ultimately, they did find things getting better; Al-Hamdu Lillah; Yousuf-AS asked his stepbrothers to bring all the family members without exception to Egypt where all of them would live happily together; they all did unite there but the happenings in the history are stranger than the stories in fiction and the events ahead led to the slavery of the Bani-Israel within a couple of centuries or so until the time Moses-AS delivered them from their extreme plight after about 400 years of their arrival to Egypt by the command of Allah; Al-Hamdu Lillah.
YOUSUF-The Eleventh Ruku
94. And when the caravan had departed, their father said that most surely I perceive the fragrance of Yousuf, unless you pronounce me to be weak in judgment.
95. They said: By Allah, you are most surely in your old error.
96. So when the bearer of good news came he cast it on his face, so forthwith he regained his sight. He said: Did I not say to you that I know from Allah what you do not know?
97. They said: O our father - ask forgiveness of our faults for us, surely we were sinners.
98. He said: I will ask for you forgiveness from my Lord; surely He is Forgiving, Merciful.
99. Then when they came in to Yousuf, he took his parents to lodge with him and said - enter safe into Egypt, if Allah please.
100. And he raised his parents upon the throne and they fell down in prostration before him, and he said - O my father! this is the significance of my vision of old; my Lord has indeed made it to be true; and He was indeed kind to me when He brought me forth from the prison and brought you from the desert after the Satan had sown dissensions between me and my brothers, surely my Lord is benignant to whom He pleases; surely He is the Knowing, the Wise.
101. My Lord! Thou hast given me of the kingdom and taught me of the interpretation of sayings - Originator of the heavens and the earth - Thou art my guardian in this world and the hereafter; make me die as one of the Muslims and join me with the good.
102. This is of the announcements relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans.
103. And most men will not believe though you desire it eagerly.
104. And you do not ask them for a reward for this; it is but a reminder for all of mankind.
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The Ruku commences by the statement that YAQUB-AS had the feeling miraculously from Allah that there is good news with the caravan that has departed from Egypt to reach them; he told it to those that were with him at home that he feels that they are soon to meet Yousuf and they replied to his miraculous intuition that this only seems as the wishful thinking on his part; but it happened as the procession came home and one of them put the shirt of Yousuf upon his face that his sight came back and he addressed all of them that he did tell them that he knows from Allah what they do not (that Yousuf is alive and they all would certainly unite); Al-Hamdu Lillah; his sons asked him to pray Allah to forgive them on their misdeed about Yousuf to which he agreed yet he postponed it for some period ahead; he intended that the dream of Yousuf does manifest into practice so with the compliance to that, they would practically denote their realization of his better spiritual status and so that would be the better time to ask Allah for their forgiveness; YAQUB-AS did have the knowledge to see the better time to do his deeds and it has been mentioned that even then, he waited for the last part of the night to ask Allah for their forgiveness when they were safe at Egypt; Al-Hamdu Lillah; as they reached there, Yousuf approached them and he told them to enter the land of Egypt with all safety by the will of Allah; this was the most beautiful union of the persons there that the history has recorded at its fold and that even shaped the history ahead; AAYAT-100 tells - “and he raised his parents (his father and his stepmother) upon the throne and they (his brothers) fell down in prostration (to show their regards) before him, and he said - O my father! this is the significance of my vision of old (that I saw at my childhood); my Lord has indeed made it to be true; and He was indeed kind to me when He brought me forth from the prison and brought you from the desert after the Satan had sown dissensions between me and my brothers, surely my Lord is benignant to whom He pleases; surely He is the Knowing, the Wise”; Al-Hamdu Lillah; note that though he had seen all the eleven planets and the sun and the moon to prostrate themselves to him, practically his brothers only gave him the official obeisance; this matter relates to the interpretation of dreams as the interpretation of a dream does find validity even if there is some practical twist in it that does not affect its message to apply completely; Al-Hamdu Lillah; this point is notable too that from the times of Muhammad PBUH, the last Messenger of Allah, the practical set-up of Islam does not allow to fall prostrate to any of the creation of Allah for any reason whatsoever though at the times of Yousuf-AS, such prostration to show utmost regards to someone (without taking him equal in authority to Allah) was not prohibited; at that time, Yousuf-AS reminded his father YAQUB-AS that this is the practical display of the dream that he had seen at his childhood so Allah had proved it as true and He has united them all after such trying times that they all have faced in their own manner especially after the rift that had come between him and his brothers due to the doing of Satan; the AAYAT here that is AAYAT-100 implies that though everything takes place by the will of Allah yet it is most appropriate to give Satan all the blame for whatever affliction takes place to any person as Allah certainly is always Most Caring to all persons; He puts someone to hardship only when he/she does ask for hardship to himself/herself by extreme wrong-doings towards which the Satan instigates; Al-Hamdu Lillah; after the expression of gratitude to Allah on providing ease from the trying times, Yousuf-AS mentioned more of His blessing upon him that He provided him with the position to command the specific area of social concern and that He provided him the knowledge of the interpretation of dreams & the understanding of the attitudes that people had at different occasions; so he showed his further gratitude to Allah on His blessing upon him that related to his physical status and to his spiritual status; Al-Hamdu Lillah; he prayed Allah, the only Creator of all the creation at the heavens and the earth, Who always has all His attributes and Who only is the true Lord, that he dies as one of the true Muslims whenever his death occurs so that he remains among the highly good persons at AKHIRAT too; he acknowledged fully that Allah only is his true friend both here and at the hereafter; Al-Hamdu Lillah; note that Surah FATIHA had opened the Quran with this manner that the Muslim person praises Allah and realizes that Allah only is his true Lord and asks Allah to keep him always to the right path; the beautiful account of Yousuf-AS ends in the same manner where he praises Allah and realizes that He only is his true Lord and then makes DUA (prayers) to Him to keep him always to the right path; it certainly is Allah only Who brings the person to the right path and then keeps him firm upon it; Al-Hamdu Lillah; the last three AAYAAT of the Ruku - that are 102, 103 & 104 - relate to the liability of the last Prophet Muhammad PBUH that “these are the tidings of the unseen which We inspire in you (O Muhammad PBUH); you were not present with them when they fixed their plan and they were scheming; and though you try much with all good intention, most men will not believe; and you do not ask them for a reward for this; it is but a reminder for all of mankind”; these AAYAAT tell that now as the Quran has provided the account of Yousuf-AS in detail, it would be proper for the disbelievers to believe in the teachings that Muhammad PBUH is giving them as he certainly was not present when the stepbrothers of Yousuf-AS had fixed their plan (to get rid of him somehow) and they were scheming (about ways to do it); these AAYAAT tell that even with such clear proof that the Quran has told this account well, most of such persons who had not believed yet, would still not come to Islam as they would make lame excuses though you (O Muhammad PBUH) intend highly for their benefit; you do not ask any asset from them but you only provide them such thing that benefits them; this Quran certainly is the reminder to all peoples of the world about how the person would live his life at the world; the AAYAAT imply that if they accept the Quran, it would be most beneficial to them and if they do not, you (O Muhammad PBUH) are not responsible for what comes to them; they themselves would be responsible for all the consequence of their disbelief and that would manifest well at the Day of Judgment; Al-Hamdu Lillah.
YOUSUF-The Last Ruku
105. And how many a sign in the heavens and the earth which they pass by, yet they turn aside from it.
106. And most of them do not believe in Allah without associating others (with Him).
107. Do they then feel secure that there may come to them an extensive chastisement from Allah or (that) the hour may come to them suddenly while they do not perceive?
108. Say: This is my way: I call to Allah, I and those who follow me being certain, and glory be to Allah, and I am not one of the polytheists.
109. And We have not sent before you but men from (among) the people of the towns, to whom We sent revelations. Have they not then traveled in the land and seen what was the end of those before them? And certainly the abode of the hereafter is best for those who guard (against evil); do you not then understand?
110. Until when the apostles gave up the hope and the people became sure that they were indeed told a lie, Our help came to them and whom We pleased was delivered; and Our punishment is not averted from the guilty people.
111. In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to the people who believe.
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The last Ruku of the Surah presents the fundamental teachings of Islam and it especially asks attention to believe firmly in TAUHID; its first AAYAT states that there are many signs in the heavens and in the earth which ask their attention yet they just pass by them without any observation to them; these signs have the potential to guide them to TAUHID yet they practically ignore them; Allah has bound everything to laws and these actually are not scientific laws though counted among them but they actually are such laws that apply at the universe around and observation is able to detect them though it does need the good ability in Math; the foremost of them is the law of the universal gravitation (that also includes the acceleration of falling things towards the ground besides its astronomical sense) and then comes the law that every action has such reaction that is equal in force but opposite in direction and then the laws that directly relate to “Work”; if a person learns Physics even in the contemporary manner, he would see that many of its laws relate to these three categories and in fact, all of the laws that relate to Physics, are well to detect by the study of the heavens; note that Allah has asked all persons to observe the heavens much (and even their own selves) in the Quran and it is notable that the Muslims did much work that related to Astronomy (even studying it from other of contemporary persons) and that related to Psychology (as they studied dreams to height and they noted the attitudes of all persons by their direct observation); note that the Muslims did much work at Medicine too yet it received its refinement only in the past couple of centuries by the non-Muslims (though it highly needs the application of the Islamic moral values to that medical practice which is in vogue currently); presently I, MSD, would insha-Allah note some of the negativity by the Islamic perspective that relates in practice of the west at the field of Astronomy (study of the heavenly bodies and in fact, study of all that is around) and their attitudes that they have developed with time (due to their errors in the study of the inside of the Man); Al-Hamdu Lillah; note about Astronomy, that though the west has learnt many of rulings that relate to it well yet by the Islamic view, their mistake lies at the benefits that they ask by their findings at it; they have turned it to such practice which asks to explore the heavenly bodies by physical presence there and such benefits that they ask by it, have no rightful basis for sure; certainly, Allah has already provided the necessary benefits to the Man by all creation at the heavens and the earth; moreover, in the name of development, they have sent man-made satellites above that have highly disturbed the environment there while this all has not only caused much of the available resources at the world to go waste (that they could have used in much better manner for the needy persons here) but this also has presented much of challenge to the Islamic living-manner; the matter needs much analysis to bring its negativity well at fore yet even the brief hint about it here might lead the wise persons at authority (if they do get this hint early) to reserve its practice to the most strict necessary mode; that reservation only would cause the better living at the world rather than putting much of the matters at hand of these man-made satellites; Al-Hamdu Lillah; as for the study of attitudes of the west, I, MSD, would provide some necessary notable points at the Supplementary note after this note on the last Ruku; AAYAT-106 tells, “and most of them do not believe in Allah without associating others (with Him)”; note that the disbelievers in Islam that were at Makkah took angels MA’AZ-ALLAH as the daughters of Allah while the Jews that were at Madinah took in practice only those of commands of Torah that they found convenient to them and discarded other of its commands from their practice by lame excuses; so even though they claimed to believe in Allah yet their belief and their practice both had such flaw that led them to associating others with Allah; may Allah save all Muslims from SHERK that is the biggest of sins; the next AAYAT questions them if they think that they had become secure from such calamity that might fall upon them as an extreme chastisement at the world from Allah or if they think that they had become secure from the Hour (the last day of the world) that might come upon them suddenly when they are most unaware of it; the Quran has stated clearly that those persons who receive the message of Allah by any of His Messengers, they must necessarily accept it as their rejection of it would put some extreme chastisement upon them even at the world as Surah AARAAF has presented most explicitly; note here that though many of the signs for the Hour would manifest before its coming as Ahadith (i.e. the narrations that report the speech of Muhammad PBUH, his deeds and even his silence upon all issues of life) have told explicitly yet the human error in getting them is not out of question; note also that many of these signs have already come to pass as many of ULAMA have clearly explained at their writings and I, MSD, also have clarified at my notes on Tirmidhi that is one of the most significant books of Ahadith; that writing is available at the net by the name of “Notes on Tirmidhi-Ahadith”; Al-Hamdu Lillah; AAYAT-108 asks Muhammad PBUH to tell clearly about Islam that this is my way so I call towards TAUHID; I and my companions are most certainly on the right path as all of us have taken it with all clarity inside; and glory be to Allah Who most certainly is pure from things that the disbelievers at Makkah and the Jews (and the NASARAA) say about Him; so the AAYAT asks Muhammad PBUH to state clearly that his belief is most clean from the wrongs that any of the disbelievers utter about Him and this proves that he certainly is not among the polytheists; Al-Hamdu Lillah; the two AAYAAT ahead tell about the Messengers of Allah with the note that they all were men and that they all belonged to sizeable towns; the first of these AAYAAT states as query to them that those who disbelieve, they need to travel in the land so that they see that the disbelievers perished away and Allah saved those righteous persons who had TAQWA; the residence (i.e. JANNAH) at AKHIRAT for these righteous persons is even better for them; it had happened at times that when the Messengers of Allah gave up the hope that the disbelieving people would accept the Guidance to the right path and the disbelieving people thought that they had been told some fib only by the Messengers in them (that they would be severely punished even at the world if they persist on their denial to the Messengers), then came the help from Allah to the Messengers and Allah saved only those whom He willed; even if there occurs some period in time for His punishment to come upon the disbelieving persons, it does not mean that it would not come as that punishment is not averted from such persons who are most guilty of denying the Messengers; note that it is not questionable if any of the Messengers (or any of the true Muslims) give up the hope that the disbelieving persons he addresses would accept Islam yet to despair from the blessing of Allah is highly wrong as He would ultimately bring the righteous persons ahead to manage the affairs at the world (see AAYAT-87 of this Surah YOUSUF); note that AAYAT-53 of Surah ZUMAR says plainly not to despair of the Mercy of Allah because Allah forgives all sins of the true Muslims as they repent upon them even if they had done them in some quantity to afflict themselves; certainly, He is Most Forgiving, Most Merciful; Al-Hamdu Lillah; the last AAYAT of the Surah tells about the Quran that reads, “in their histories there is certainly a lesson for men of understanding; the Quran is not such narrative which could be forged, but a verification of what is before it (i.e. Torah) and a distinct explanation of all things (to learn the true attitudes at all situations) and a guide (to the right path for the true belief and righteous deeds) and a mercy to the people who believe (who keep to Islam and repent on whatever wrongs they commit in the pressure of their inclinations inside)”; may Allah keep all of good Muslims most committed to the Islamic teachings; Al-Hamdu Lillah.
Supplementary note on AAYAT-105 of Surah YOUSUF
For the study of attitudes of the west, I, MSD, would present some points to note that I find appropriate by observation and though they are not applicable to all of it yet they generally provide an idea to its erroneous leanings as of now and my regrets, if it hurts any person; to understand the Islamic viewpoint, it is most proper to note that it tells about the Man that he is born upon FITRATH (the sense, inclination and adherence to the Truth) and clarifies that as Allah has provided the immune system to the physique of the Man against any challenge to it, He has given his spirit also such manner which keeps him firm upon the fundamental teachings of Islam; so the loss of adherence to the righteousness, has led to the destruction of many nations and to the downfall of many of those that were most powerful at places; Al-Hamdu Lillah; for the erroneous attitudes that the west finds appropriate to adopt, the first point to note is that the west does not have the notion for the upright person as it takes such person as normal only if he is attached to the endeavors that relate to physical achievements while Islam values the spiritual stability that lead to the virtuous attitudes in all situations according to Islam; Al-Hamdu Lillah; the second point to note is that it does not have the notion to harmonize matters of life among each other but it takes the matters of life as such competition at the world among each other at which every person needs the upper hand for himself against others that would remain as subordinates to him while Islam values the ties of love that in all matters at the world all Muslims would care about each other as they all are brothers (and AKHIRAT is their main concern for which they would compete to receive the better status) and they all would caringly ask other than Muslims to come to Islam due to the humane sympathy; Islam appreciates remaining selfish at matters of AKHIRAT where all persons have to answer individually for their own lives that they had led at the world yet it asks to remain most charitable in spending amounts (that Allah provides to the Muslim person) upon the needy as much as he finds easy, at the life at the world; it tells us all to live on with the true belief and to be pleased with less of worldly possessions living on necessities as much as possible; it guides us all to run fast towards the mercy of Allah and towards JANNAH that is as vast as the whole universe and that is prepared for those who really are attentive to Allah (see AALE-IMRAN-133); it advises us all to hasten towards the good deeds with the guidance that the best of expenditures is to spend the assets of the life at the world that are more than necessities, in charity to the needy (see BAQARAH-219); Al-Hamdu Lillah; the third point to note is that it inclines to most high fear of the strong ones at the surroundings as there is some tendency (perhaps based on its history) which asks it to take strength as the means to suppress the weak at the world while Islam values the strength to be the means to provide shelter to the weak (especially the women among them and it asks them righteously to living with avoidance to ask attraction to their beautiful physique); Al-Hamdu Lillah; these three significant points are such that they make up together all the psyche of the west that leads all its attitudes and I, MSD, would insha-Allah present ahead the observation that, besides other issues, would also present how that psyche manifests at times; firstly, please note that the west tries its best to present itself as it only has been, and it only is, actually at the head of things that denote worldly achievements even if that asks to misrepresent the history (so at the head of every discovery and each invention, there comes the name of someone among the western people unless some other name than of someone in them, is most obvious to mention); secondly, please note that it is fair to say that there are many such persons in the west who had shown their worth in the inventions of technical gadgets in the common usage today (which they brought at fore at the times when the Muslims were bound by imperialism led by the west then) yet most certainly, the discoveries of the laws operating at the universe (and at the inside of the Man) are not limited to names of some particular persons; thirdly, please note that I, MSD, am able to tell many of the sayings in Urdu (that is my language) which strangely if translated in physical terms, would represent the physical laws most explicitly and that especially relate to the three categories that I just indicated at the beginning of the note at the last Ruku (but presently, I would not be explicit on this issue); fourthly, please note that those laws that the west names as the physical laws only, are not just physical in nature but they represent some spiritual inclinations of the Man too as the Creator of all creation is only Allah Who is the only true Lord; Al-Hamdu Lillah; fifthly, please note (though I regret to state) that it tells some inferiority complex at the western psyche as it would have been better if the west had taken all the credit only to their inventions and even to the principles that they work upon, yet had left the credit to the discoveries of universal laws totally open as they are such significant laws upon which Allah has founded the whole universe with the inside of the Man attached to them so He has asked much to guide the observation towards them by many aspects; sixthly, please note that it would have been much better if the west could have taken the whole of the mankind as well-included in the presentation of these discoveries but due to the unawareness to the FITRATH of the Man that leads to competition to each other at the worldly matters and that leads to fear of the persons at some authority at the worldly matters among them, they seem to be in the need to present them as their fruits only to all persons of the world (and this fear of the persons at power taking them other than their own, have led them to make such extremely deadly things that they name as weapons of the warfare though they actually are not that, by which they might end all things alive in no time if any notable war takes place among the mankind) but Muhammad PBUH, the last Messenger of Allah, has taught us Muslims that from wherever you find something of knowledge (that relates to some law that operates at the universe), that certainly belongs to you only for the benefits to all of the mankind; this also implies that whatever we Muslims are able to provide to the world from the concepts upon which Allah has set-up the universe (and the inside of the Man), we Muslims are most liable to do it as it would bring all persons near to Islam; Al-Hamdu Lillah; eighthly, their boldness to hold the discoveries to their names only led many of their professors (who thought their ideas only in terms of the benefits of the life at the world in the name of secularism and by the assumption that the Man is but an animal only), to present such idiotic things that were totally baseless and though these idiotic things were corrected too by good statements on solid grounds with time yet there are still many of such persons at the west, whose unworthy pride prevents them to openly disown such idiocy but presently I, MSD, would not be explicit on this issue; there is much still to present as analysis to the western psyche yet I, MSD, hope that even this much would enable the Muslims to cure the sense of inferiority that many of them have developed against the western people who themselves are most probably given to the inferiority complex; may Allah guide all good persons to the wisdom by Islam to take-up all right attitudes at all issues of life; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of YOUSUF ends; Al-Hamdu Lillah
www.saleemdada.weebly.com
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Surah RA’AD
(Consists of 6 Ruku; from MK-12 to H-02)
RA’AD-The First Ruku
1. Alif Lam Mim Ra - These are the verses of the Book; and that which is revealed to you from your Lord is the truth, but most people do not believe.
2. Allah is He Who raised the heavens without any pillars that you see, and He then mounted on the Throne (of power) and He made the sun and the moon subservient (to you); each one pursues its course to an appointed time; He regulates the affair, making clear the signs that you may be certain of meeting your Lord.
3. And He it is Who spread the earth and made in it firm mountains and rivers, and of all fruits He has made in it two kinds; He makes the night cover the day; most surely there are signs in this for a people who reflect.
4. And in the earth there are tracts side by side and gardens of grapes and corn and palm trees having one root and (others) having distinct roots-- they are watered with one water, and We make some of them excel others in fruit; most surely there are signs in this for a people who understand.
5. And if you would wonder, then wondrous is their saying: What - when we are dust, shall we then certainly be in a new creation? These are such, who disbelieve in their Lord, and these have chains on their necks, and they are the inmates of the fire; in it they shall abide.
6. And they ask you to hasten on the evil before the good, and indeed there have been exemplary punishments before them; and most surely your Lord is the Lord of forgiveness to people, notwithstanding their injustice; and most surely your Lord is severe in requiting (evil).
7. And those who disbelieve say: Why has not a sign been sent down upon him from his Lord? You are only a warner and (there is) a guide for every people.
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Surah RA’AD asks to develop observation of all things around to such heights where it enables the person to see that everything is going-on completely according to the will of Allah that ultimately leads to destruction of all wrongs and to consolidation of all righteous issues; Al-Hamdu Lillah; the Man has such tendency that asks him to see the obvious matters at hand yet it needs broadness in view to understand the issues of mankind because a century or two in the life of the mankind is not much to judge matters but it needs the whole of history to see how things have shaped out and that certainly proves the consolidation of all righteous issues; Al-Hamdu Lillah; the first AAYAT of the first Ruku starts with the MUQATTA’AAT and the indication that these are the AAYAAT of the Quran; it says that whatever which is descended upon you (O Muhammad PBUH), is certainly the Truth though many persons do not believe it; the second AAYAT then guides to observe that Allah has raised the heavens without any of such pillars that anyone is able to view and this tells that there is some intangible attraction among all things at heavens so that all stay there at stability and this clearly is the indication to the law of gravitation; note that even at the ancient times when the learned persons pondered at the AAYAAT of the Quran, there was this realization in few of such persons that there is some physical intangible force that does apply to the heavenly bodies; the AAYAT says ahead that after that, He mounted on the Throne (to denote His authority) and He put the sun and the moon at service; everything is in motion till an appointed time for it to serve and these include both of these lights too; the Quran uses the verb to denote the service of the sun and the moon in the past tense and this implies that there is no need to ask for any astronomical ventures as Allah has already put everything at the service of the man; note that AAYAT-20 of Surah LUQMAN reads, “do you not see that Allah has made what is in the heavens and what is in the earth subservient to you, and made complete to you His favors outwardly and inwardly?”; the last part of the second AAYAT tells that He regulates the affairs of all things and makes clear the signs that you may be certain of meeting your Lord; this part is explicit that as everything has to end for there is an appointed time for everything to serve as Allah has commanded for it then the life of all mankind also would end ultimately; Allah would then raise all of them from the dead when He wills for it and that day would be the Day of Judgment; Al-Hamdu Lillah; after leading the observation to heavens, the third AAYAT guides to observe that Allah has spread the earth beautifully and put upon it the mountains (that work to stabilize it so that it does not give-in to any light wobbling) and put upon it rivers (that flow to increase its beauty and to provide reservoir to elements that are positive to its natural environment); Al-Hamdu Lillah; and he has created all fruits in pairs (male & female) so that they spread on to all places according to the nature of the land & the environment that manifests there, in the service of the mankind; and for the sake of physical care to the mankind, Allah has also provided for the night to cover the day so that all persons might have the time to have their necessary rest from activities; these all surely provide many signs to all persons who do reflect on the issues of life; Al-Hamdu Lillah; so the observation of the heavens and the earth guides the mankind to realize that all this is the provision that stabilizes his physical life; with the awareness that tells the Man that everything is at his service in the physical sense outside (and he would care to it only up-to necessity), he would see that this implies that he needs the spiritual development inside rather than endeavors that relate to the physical development of things around without his own righteous development; he would achieve the true development inside with his total attention towards Allah only Who only is the true Lord; Al-Hamdu Lillah; AAYAT-4 tells that though there are lands at the earth that are adjacent to each other and vineyards, ploughed lands and such date-palms that have one of trunks or more and they all are watered by the same water yet some excel in taste to eat than others; this implies that it is fair to say that these grapes are better than those and this date has much better taste among others; the AAYAT ahead says, “and if you would wonder, then wondrous is their saying - what - when we are dust, shall we then certainly be in a new creation? – they are such, who disbelieve in their Lord, and they have chains on their necks, and they are the inmates of the fire; in it they shall abide”; this is the conclusion to the observation mentioned at the previous AAYAT that as the land provides many of different things to surface by getting the waters upon it, it would bring the bodies of the dead too when Allah commands it to do so; Surah ZILZAAL mentions that “when the earth is shaken with her (violent) shaking; and the earth brings forth her burdens; and the man says - what has befallen her?; on that day she shall tell her news; because your Lord had inspired her; on that day men shall come forth in sundry bodies that they may be shown their works; so he who has done an atom's weight of good shall see it; and he who has done an atom's weight of evil shall see it;” Al-Hamdu Lillah; they would be at different levels by their belief then and Allah would judge all of them according to their belief and their deeds at that specific day i.e. the day of HASHR (gathering) which is the first day of AKHIRAT and which also is named as the Day of Judgment; Al-Hamdu Lillah; the AAYAT indicates by the words “and if you would wonder” that nothing perturbs the virtuous persons who are most observant to the creation of Allah (especially to heavenly bodies) though many of such things would generally cause much wonder to many persons; Al-Hamdu Lillah; the AAYAT also indicates that those who think that it is impossible that all would rise from the dead, they have disbelieved in their true Lord; they have chains to their necks (that keeps them obsessed to the problems at their lives of the world) and they actually are the residents of the hell-fire where they would remain forever; AAYAT-6 reads, “and they ask you to hasten on the evil (the calamity from Allah to end their lives at the world) before the good (that they do accept the true guidance), and indeed there have been exemplary punishments before them (to those nations who had disrespected the Messengers of Allah that came to them); and most surely your Lord is the Lord of forgiveness to people (so He still gives them the time to come to the fundamental teachings of Islam), notwithstanding their injustice (to their own selves by asking for the calamity to come upon them early due to their disbelief)”; the AAYAT ends with the statement that though Allah cares so much even to those who challenge Him yet they all must understand well that Allah has all authority to punish them most severely even at their lives here; He certainly has all the true authority; Al-Hamdu Lillah; they used to object that why does Muhammad (PBUH) does not show any sign/miracle that tells that he is the Messenger of Allah; so the last AAYAT of the first Ruku answers their objection that his task is not to provide signs/miracles to prove himself but he has to warn the disbelievers in Allah of severe torment at AKHIRAT and has to provide practical guidance in all issues of life to all those who do believe in TAUHID (Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord), RISALAT (Allah sent His Messengers to the world to provide the Guidance to the right path and Muhammad PBUH is the last of His Messengers) and AKHIRAT (Allah would judge all peoples of the world at the Day of Judgment); note that Surah SHUA’RAA has presented the accounts of the Messengers of Allah where it has repeated this observation many times that “verily in this is a sign but most of them do not believe; and verily your Lord is He Who is the Exalted in Might, Most Merciful”; Surah RA’AD also guides to this sign that “and messengers before you were certainly mocked at, but I gave respite to those who disbelieved, then I destroyed them; how then was My requital (of evil)?” (AAYAT-32); we have studied at Surah AN’AAM that even when signs were provided to the disbelievers, they did not accept the Truth and Allah had mentioned there that whoever intends to believe in the Truth now after the descent of the Quran, he would believe in that by it only; so the Quran remains the only miracle at fore that He has sent to Muhammad PBUH who is His last Messenger and by it only, the Muslims have to ask all persons towards the fundamental teachings of Islam; Al-Hamdu Lillah.
RA’AD-The Second Ruku
8. Allah knows what every female bears, and that of which the wombs fall short of completion and that in which they increase; and there is measure with Him of everything.
9. The knower of the unseen and the seen, the Greatest, the Most High.
10. It is same (to Him) among you whether he conceals (his) words or he speaks them openly, and he who hides himself by night and goes forth by day.
11. For his sake there are angels following one another, before him and behind him, who guard him by Allah's commandment; surely Allah does not change the condition of people until they change their own condition; and when Allah intends evil to people, there is no averting it, and besides Him they have no protector.
12. He it is Who shows you the lightning causing fear and hope and Who brings up the heavy cloud.
13. And the thunder declares His glory with His praise, and the angels too for awe of Him; and He sends the thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is Mighty in prowess.
14. To Him is due the true prayer; and those whom they pray to besides Allah give them no answer, but (they are) like one who stretches forth his two hands towards water that it may reach his mouth, but it will not reach it; and the prayer of the disbelievers is only in error.
15. And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows too at morn and eve.
16. Say: Who is the Lord of the heavens and the earth? -- Say: Allah. Say: Do you take then besides Him guardians who do not control any profit or harm for themselves? Say: Are the blind and the seeing alike? Or can the darkness and the light be equal? Or have they set up with Allah associates who have created creation like His, so that what is created became confused to them? Say: Allah is the Creator of all things, and He is the One, the Supreme.
17. He sends down water from the cloud, then watercourses flow (with water) according to their measure, and the torrent bears along the swelling foam, and from what they melt in the fire for the sake of making ornaments or apparatus arises a scum like it; thus does Allah compare truth and falsehood; then as for the scum, it passes away as a worthless thing; and as for that which profits the people, it tarries in the earth; thus does Allah set forth parables.
18. For those who respond to their Lord, is good; and (as for) those who do not respond to Him, had they all that is in the earth and the like thereof with it they would certainly offer it for ransom. (But for) those, an evil reckoning shall be theirs and their abode is hell-fire, and evil is the resting-place.
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The Ruku states three most significant things that even relate to whole of this Surah; those are that Allah has set the world in such manner that every person comes to the world by number He wills; He has set the world in such manner that only those things (tangible or intangible that include the concepts too that affect the mankind) stay on among the men that are truly beneficial by His will; He has set the world in such manner that all those who live by His obedience, they receive the HUSNA (i.e. such bliss that provides them peace inside at the world and that provides them the good entry to JANNAH at AKHIRAT) by His will; Al-Hamdu Lillah; so He tells here (and at the whole of this Surah) that He has all control over the physical and the spiritual matters of the mankind and He knows what affects them at any of these matters as it is His will that actually affects the mankind; Al-Hamdu Lillah; the first AAYAT reads, “Allah knows what every female bears (at her womb that might be a male or a female child; or more than one; or the attitudes that he would develop; or that might be the lining that sheds out at menses), by how much the wombs do fall short (of the period of menses or of birth) or do exceed (of that period); and there is measure with Him of everything (so every person comes to the world according to that)”; He is Most Aware of the unseen (to the mankind) and the seen (that any man is able to get) so nothing would go out of the manner He has set by His will and He certainly is the Greatest and the Highest because He truly is the authority to decide for everything; Al-Hamdu Lillah; distances at space and differences of time does not affect Him as He hears all persons in the same moment whether someone conceals his speech or declares it openly; and as He sees all persons whether someone hides himself at the night or walks forth freely at the day, so nothing good or bad of any person escapes from His true knowledge whether he tries to conceal it or whether he presents it openly; Al-Hamdu Lillah; AAYAT-11 reads that “for his sake, there are angels following one another, before him and behind him, who guard him by Allah's commandment; surely Allah does not change the condition of some people (because He always provides the blessing from Him to all) until they change their own condition (so then, Allah punishes them due to their own wrong-doings); and when Allah intends evil to some people (due to their own wrong-doings on which they have no remorse), there is no averting it, and besides Him they have no protector”; Al-Hamdu Lillah; note that angels guard human-beings as there are JINN around that any of them is unable to see yet the angels see them; as JINN are stronger physically than the human-beings so Allah has protected them by angels who are even stronger than JINN; note also that Allah tells here that He cares for the mankind and so He provides only ease in all matters to all persons but when they do not care to His obedience, He punishes them severely; so at the world, that punishment to the wrong-doers even, is His blessing to those persons who value His obedience or have the beautiful inclination to accept it yet the time for the disobedient persons whom He punishes, ends abruptly and they are the extreme losers of all the ease at AKHIRAT; Allah certainly is RAHIM (Most Merciful) and He asks Muhammad PBUH “inform My servants that I am Most Forgiving, Most Merciful” (Surah HIJR-49) but He also is ZUN-TIQAAM (Most Capable to take His vengeance; see Surah IBRAHIM-47); Al-Hamdu Lillah; so when He wills to punish the wrong-doers, He puts the angels to their destruction and there is no one who has any ability to stop Him from anything that He wills, so they protect by the command of Allah and they destroy too when Allah commands them for that; Al-Hamdu Lillah; the next couple of AAYAAT at the Ruku tell about the lightening and the thunder; they read that “He it is Who shows you the lightning causing fear and hope and Who brings up the heavy cloud; and the thunder declares His glory with His praise, and the angels too for awe of Him; and He sends the thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is Mighty in prowess”; Al-Hamdu Lillah; note that the lightening and the heavy clouds cause fear to travelers and those who are at the need of shelter as it adversely affects their plans while it causes hope to those who desperately need waters at their crop-fields and also for their drinking; the thunder (RA’AD) by its loud terrifying noise at this occasion actually declares the glory of Allah with His praise; Al-Hamdu Lillah; though RA’AD literally means “thunder” but according to Ahadith, RA’AD is the name of that angel too that maintains the working of thunder at rains by the command of Allah so that means that it is that specific force of angels that maintains it and each of the angels of that force has the general name of RA’AD; so all angels praise Allah by the fulfillment of their assignments (at the earth and at the heavens especially the sky just above) that Allah has given them (and He would hit any person by thunderbolts if He wills) though the wrong-doers among the mankind argue about His authority; He certainly is the only true authority; Al-Hamdu Lillah; from AAYAT-14 to AAYAT-17, the Ruku tells about the true authority of Allah that it is most righteous to call Him only at whatever troubles any of persons faces and that the Muslims do at all troubles indeed; Al-Hamdu Lillah; but the call of disbelievers to those who they take as equal to Allah in authority in their matters, they do not have any power to answer their calls in any way and their example is like such person who stretches forth his two hands towards the water that it may reach his mouth, but it will not reach it; so the prayer of the disbelievers goes totally unanswered being the most erroneous thing; all need to observe that even the set-up of the world tells that the true authority is only of Allah (as He only is the RABB Who all must obey in the principles that He has provided to them); they need to see that everything at the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows too at the morning and at the evening (when the shadows are most pronounced so that means that they are totally subject to Him only, at all times); AAYAT-16 tells Muhammad PBUH to ask the disbelievers about the true Lord of the heavens and the earth and then to answer them ultimately that it is “Allah” (the notable thing here is that though there were some in them who had no care even to the name of Allah yet generally they believed that Allah is the Creator of all the creation; their problem actually was that they did not take Him as their true Lord to obey in principles to apply at all matters of life); their observation also tells them clearly that nothing is able to provide anything to them except Allah Whom they even take as the Creator of all the creation; the AAYAT tells him to ask them if the blind (the disbeliever) and the seeing (the believer) are alike?; or can the darkness (the disbelief) and the light (the true belief) be equal?; as the answer is evident that this is not so therefore it implies that the disbelievers are averse to accept even the most obvious that Allah only is the Creator of all the creation and He always has all His attributes and He only is the true Lord; when they do believe that Allah is the only Creator of all creation so as the conclusion to it, they need to take-up His obedience too as all of His creation obeys Him though they would take it up by their free-will as their obedience to any other than Allah in principles is baseless; Al-Hamdu Lillah; therefore the last part of the AAYAT tells him to sum-up the message for them that as they believe that Allah only is the Creator of all things then they also need to leave all their disbelief and come to the true belief that He certainly is the only One (Whom they need to obey) and He certainly is the Supreme to take vengeance (so He would surely punish them severely if they live-on with His disobedience); Al-Hamdu Lillah; AAYAT-17 provides the most significant lesson of history that the Quran has indicated at other places too (and even at this Ruku at AAYAT-11) that Allah ultimately destroyed all those who rejected to live according to the commands of Allah as obedience to those commands only is the true worthy manner to live-on; Al-Hamdu Lillah; it reads that “He sends down water from the cloud, then watercourses flow according to their measure and the torrent bears along the swelling foam, and from what they melt in the fire for the sake of making ornaments or apparatus arises a scum like it; thus does Allah compare the Truth and falsehood; then as for the scum, it passes away as a worthless thing; and as for that which profits the people, it tarries in the earth; thus does Allah set forth parables”; Al-Hamdu Lillah; to understand this parable, it would be most feasible to get the meanings of the words that occur at it and here “the water” is the WAHI of Allah to His Messengers by His will and now it denotes the Quran; “the cloud” is the reservoir at inside of the Man that stores the Truth; “flow at watercourses” is the spread of the Message of Allah; “measure” is the extent to which the good Message spreads; “the torrent” is the beautiful impression of that Message; “the swelling foam” is the falsehood; “what they melt” are the notions that people of the world present at fore; “which profits the people” is the Truth that comprises of the fundamental teachings of Islam (especially TAUHID); Al-Hamdu Lillah; so the parable tells that the teachings of the Quran beautifully impress the inside of the Man that recognizes the Truth as its message spreads-on in all peoples of the world and then it brings all the falsehood at fore in all notions (that is brought forward without the consideration of WAHI) and it seems that the falsehood has become dominant yet its upper stay is short-lived and it finishes-off as Allah has set the world in the beneficial manner to the mankind (and as He guides even the efforts of the mankind to finish it off totally) so the Truth stays-on and all the falsehood vanishes; Al-Hamdu Lillah; the last AAYAT reads that “for those who respond to their Lord, is good (both at the world and at AKHIRAT); and those who do not respond to Him, had they all that is in the earth and the like thereof with it they would certainly offer it for ransom; but for those, an evil reckoning shall be theirs (at the world) and their abode is hell-fire (at AKHIRAT), and evil is that resting-place”; so this is the difference between the persons that are obedient to Allah Whom they have truly accepted as their RABB (the true Lord) and the persons that are disobedient to Him as only the truly obedient persons to Allah are liable to get the true success at AKHIRAT; Al-Hamdu Lillah.
RA’AD-The Third Ruku
19. Is he then who knows that what has been revealed to you from your Lord is the truth like him who is blind? Only those possessed of understanding will be mindful,
20. Those persons who fulfill the promise of Allah and do not break the covenant,
21. And those who join that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning.
22. And those who are constant, seeking the pleasure of their Lord, and keep up prayer and spend (benevolently) out of what We have given them secretly and openly and repel evil with good; as for those, they shall have the (happy) issue of the abode
23. The gardens of perpetual abode which they will enter along with those who do the good from among their parents and their spouses and their offspring; and the angels will enter in upon them from every gate:
24. Peace be on you because you were constant, how excellent, is then, the issue of the abode.
25. And those who break the covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be curse and they shall have the evil (issue) of the abode.
26. Allah amplifies and straitens the means of subsistence for persons whom He pleases; and they rejoice in this world's life, and this world's life is nothing compared with the hereafter but a temporary enjoyment.
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The third Ruku tells about the virtuous persons and their final success; and about the disbelievers and their final failure; the first AAYAT notes that the virtuous wise person knows that what has been revealed to Muhammad PBUH from Allah (i.e. the Quran) is the truth; he is never like the person who is blind as being among the wise persons, he has used his eyes, his ears and his heart to get the Truth; if some person does not achieve that, all these things are useless for him so he actually is blind; certainly, only those who are wise persons do heed truly; Al-Hamdu Lillah; AAYAT-20 to AAYAT-24 provide the detail of the virtuous wise persons and the first couple of these AAYAAT read that “those persons (are such) who fulfill the promise of Allah (that is the word that they gave to Allah at the world of spirits; see AARAAF-172) and do not break the covenant (that include all such pledges that the persons give to each other); and those persons (are such) who join (the good relations) that which Allah has bidden to be joined (among all good persons) and have awe of their Lord (that they fear with care to Him that He does not get displeased with them on any of their doings) and they fear the evil reckoning (that it does not happen at AKHIRAT that they fail to get the pleasure of Allah)”; Al-Hamdu Lillah; the next couple of AAYAAT that are 22 & 23 tell the pleasant life they would live at the world and at AKHIRAT respectively; they read “and those who are constant, seeking the pleasure of their Lord, and keep up prayer and spend (benevolently) out of what We have given them secretly and openly and repel evil with good so as for those, they shall have the (happy) issue of the abode; the gardens of perpetual abode which they will enter along with those who do the good from among their parents and their spouses and their offspring, and the angels will enter in upon them from every gate”; the virtuous wise persons always care by their patience to avail only the necessities of the life at the world as that is the best manner to achieve the pleasure of Allah; the AAYAT tells ahead that they keep up prayers to Allah and spend from whatever Allah has provided to them; note that the best manner to live-on the life at the world for the Muslims is to live-on with SABR (patience) and SALAH (prayers to Allah) taking them together and we have seen that the Quran asks for them at different places including Surah BAQARAH-153; the Muslims would take the assistance of SABR (which actually means to stop from all wrongs by efforts having all trust in Allah and denotes the attitude of patience on troubles that develops to discard the interest towards the worldly possessions except for what is necessary to take for subsistence so as not to fall into sins) and SALAH (which means to say the prayers to Allah that leads to the total attention towards Allah so that they get His pleasure and achieve the true success at AKHIRAT); note that to achieve the pleasure of Allah is the only aim of life (see Surah ZAARIYAAT-56); note also that these both SABR and SALAH respectively keep away from all base desires and certainly strengthen the attention towards Allah; the notable thing about SABR for the Muslims is to attach the self to something praiseworthy by Islam (even though that needs to put some strain to the self) against the option to take something that is blameworthy; Al-Hamdu Lillah; and the notable thing about SALAH is that it brings the Muslim person near to Allah as he persists on His remembrance by it; Al-Hamdu Lillah; so while SABR stops from attachment to the world, SALAH brings them to the attachment of AKHIRAT by the remembrance of Allah, the true Lord; Al-Hamdu Lillah; note that the AAYAT tells the virtuous wise persons to spend amounts in concealed manner and openly from what Allah has provided to them; this is highly notable that all which anyone has, certainly, it is Allah Who has provided that all to them and He asks them to spend only from that; for the Muslims, it is most virtuous to spend upon the needy persons whatever they have more than their necessity because it actually belongs to the needy persons that they have got with them so in that certainly is their examination; Al-Hamdu Lillah; Surah HOODH-114 told us that SALAH washes away the sins from the virtuous persons and here we find SABR and spending the excess amounts to the needy too having the potential to wash them away; so even though good SALAH in itself is strong enough to wash away sins yet when the Muslim person takes these all together, they do clear all of his sins most beautifully; such persons become truly liable to get the ultimate happy abode at AKHIRAT; Al-Hamdu Lillah; that comprises of JANNAAT (gardens of perpetual abode) which they will enter along with those who do the good from among their parents and their spouses and their offspring; this means that even if these near ones of someone are lesser in level though they did enter JANNAAT then Allah would raise their level up-to his level; and the angels will enter in upon them from every gate; AAYAT-24 reads that they would say to all those persons who achieved this true success that “peace be on you because you were constant (having SABR all the time), how excellent is then, the ultimate happy abode”; so living within necessities without attachment to the worldly things leads to all peace at AKHIRAT; Al-Hamdu Lillah; AAYAT-25 tells about the wrong-doings of the disbelievers that would result in their extreme failure at AKHIRAT; it reads that “and those who break the covenant of Allah after its confirmation (so they keep away from awareness of the righteous teachings of the Quran) and cut asunder that which Allah has ordered to be joined (so they keep away from the good persons around that might provide them the true guidance) and make mischief in the land (for worldly benefits so that the virtuous wise persons find living upon Islam extremely difficult); so upon them shall be curse (at their life at the world) and they shall have ultimately the evil abode (at AKHIRAT)”; the last AAYAT of the Ruku observes that “Allah amplifies and straitens the means of subsistence for persons whom He pleases; and they rejoice in this world's life, and this world's life is nothing compared with the hereafter but a temporary enjoyment”; so it is the will of Allah by which some people get much of the worldly possessions and the other of them get only meager amounts of those but that denotes His will only and not His pleasure; they would get His pleasure only by doing all works by His commands but they have become happy with whatever worldly things they have gained; what value does the life at the world holds (if they spend it in working for the worldly things) at AKHIRAT as then it would become of extremely little use; the only aim of life is to achieve the pleasure of Allah by the true belief and the righteous deeds according to that true belief and this would clearly manifest at the Day of Judgment; Al-Hamdu Lillah.
RA’AD-The Fourth Ruku
27. And those who disbelieve say: Why is not a sign sent down upon him by his Lord? Say: Surely Allah makes him who will go astray, and guides to Himself those who turn (to Him).
28. Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest.
29. (As for) those who believe and do the good, the good final state shall be theirs and the most goodly return.
30. And thus We have sent you (O Muhammad PBUH) among the nation before which other nations have passed away, that you might recite to them what We have revealed to you and though they deny RAHMAN, you say that He is my Lord, there is no god but He; on Him do I rely and to Him is my return.
31. And even if it were such Quran with which the mountains were made to pass away, or the earth were traveled over with it, or the dead were made to speak thereby; nay - the commandment is wholly Allah's - have not yet those who believe known that if Allah please He would certainly guide all the people?; and (as for) those who disbelieve, never will disaster cease to seize them for their (ill) deeds, or to settle close to their homes, until the promise of Allah come to pass, as verily, Allah will not fail in His promise.
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The first AAYAT of this Ruku states about the objection of the disbelievers that why Muhammad PBUH does not present any miracle from his true Lord; the AAYAT asks him to answer that it is the will of Allah that makes someone go astray and He guides only those to Him who do give attention to Him; note that this answer implies that the disbelievers need to see that the Quran truly is the miracle for him rather than argue about getting other miracles that actually are the acts that Allah shows for the validity of the claim of His Messengers; it is not the act of any Messenger and does not depend upon his will to bring it anytime or anywhere he intends; the next couple of AAYAAT tell that all must understand that it is the true belief of the believers in Allah and their remembrance of Him (by their commitment to the Quran) that sets their hearts to rest; most certainly the commitment to the ZIKR of Allah (the Quran) provides the true rest to hearts so all persons need to have the true belief according to the Quran and do all the good works that the Quran asks for and so the good final state shall be theirs (at their life at the world) and the most goodly return shall be theirs (at AKHIRAT); Al-Hamdu Lillah; the last couple of AAYAAT at this Ruku provides the significance of the Quran with the emphasis that all need to take its message by commitment to it in belief and good deeds (with understanding of Ahadith) rather than make it something to read only without its application to life; these AAYAT read, “and thus We have sent you (O Muhammad PBUH) among the nation before which other nations have passed away, that you might recite to them what We have revealed to you and though they deny RAHMAN (one of the names of Allah that tells that He cares for all His creation most mercifully at the life at the world that include the believers among the mankind and the JINN and even the disbelievers among them too as He provides even those the space to accept the Truth), you say that He is my true Lord (so I would certainly obey Him totally), there is no god but He; on Him do I rely and to Him is my return; and even if it were such Quran with which the mountains were made to pass away, or the earth were traveled over with it, or the dead were made to speak thereby (they still would not have believed it to practice which is what it asks of them but just have rejoiced by its amazing feats); nay - the commandment is wholly Allah's (that the Quran provides and that all must obey) - have not yet those who believe known that if Allah please He would certainly guide all the people?; and (as for) those who disbelieve, never will disaster cease to seize them for their (ill) deeds or to settle close to their homes (so that they get the heed and come to the right path), until the promise of Allah come to pass (i.e. some calamity falls upon them to end their lives), as verily Allah will not fail in His promise”; Al-Hamdu Lillah.
RA’AD-The Fifth Ruku
32. And apostles before you were certainly mocked at, but I gave respite to those who disbelieved, then I destroyed them; how then was My requital (of evil)?
33. Is He then Who watches every soul as to what it earns? And yet they give associates to Allah! Say: Give them a name; nay, do you mean to inform Him of what He does not know in the earth, or (do you affirm this) by an outward saying? Rather, their plans are made to appear fair-seeming to those who disbelieve, and they are kept back from the path; and whom Allah leads to err, he shall have no guide.
34. They shall have chastisement in this world's life, and the chastisement of the hereafter certainly is more grievous, and they shall have no protector against Allah.
35. The likeness of the garden which the righteous are promised; there flow beneath it rivers, its foods and shades are perpetual; this is the requital of those who guarded (against evil), and the requital of the disbelievers is the hell-fire.
36. And those to whom, We have given the Book rejoice in that which has been revealed to you, and of the confederates are some who deny a part of it. Say: I am only commanded that I should serve Allah and not associate anything with Him, to Him do I invite (you all) and to Him is my return.
37. And thus have We revealed it as the true judgment in Arabic, and if you follow their low desires after what has come to you of knowledge, you shall not have against Allah any guardian or a protector.
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The first AAYAT of the Ruku states that Allah had allowed the disbelievers at previous times too some period to correct themselves but when they did not avail that period to their benefit by acceptance of the message that the Messengers of Allah were providing to them, Allah gave them the most severe punishment even at the world; He knows everything about every one and the disbelievers do the extreme wrong when they make associates to Allah; O Muhammad PBUH - tell them to name those associates; do they intend to tell Allah something which they think that He does not know or they make them His associates only in literary sense as there certainly is no one that is equal in His absolute authority; the fact of the matter is this that their planning has become most fair-seeming to them so they have been totally stopped to care for the true guidance; certainly, when Allah leads someone astray in final terms then there is no one who can guide such person to the right path; Al-Hamdu Lillah; AAYAT-34 emphasizes that they would receive very severe punishment at their life at the world and the punishment at AKHIRAT would even be more severe where they would not find anyone to save them in any manner but Allah, the true Lord; the next AAYAT states the ultimate result of those who are totally attentive to Allah in their lives and in contrast of those who are totally uncaring towards Him; it reads that “the likeness of the garden which the righteous are promised; there flow beneath it rivers, its foods and shades are perpetual; this is the requital of those who guarded (against evil), and the requital of the disbelievers is the hell-fire”; Allah would provide the virtuous wise persons such garden that would have utmost beauty with the fresh water there and that would have all good edible things and that would present the most soothing environment to live; He would provide it to them forever; Al-Hamdu Lillah; the last part of AAYAT states the fate of the disbelievers that their requital would be the hell-fire; AAYAT-36 tells that those whom Allah has provided the book (Torah), they generally rejoice on what has been given to you O Muhammad PBUH (i.e. the Quran) though there are such persons in very high number among the disbelievers at Arabia who deny some of its significant commands; note that at the time RA’AD descended, the Jews at Madinah had not opposed the Prophet PBUH and at that time, when he had just reached Madinah by Hijrah, they accepted the pact that he presented to them that asked them to live peacefully with the Muslims; NASAARA (the Christians) also had shown respect to those teachings of the Quran that they had become acquainted with; but the tribes of Arabia (especially at Makkah) had shown high reservation to the teachings of the Quran (especially TAUHID) and their unjust attitude towards the Muslims at Makkah ultimately led them to migrate to Madinah; Al-Hamdu Lillah; the AAYAT asks Muhammad PBUH to tell them all (whether they respect the teachings of the Quran or not) that he has been commanded to worship Allah only and not to take anyone as equal to Him in authority; he calls only towards Allah and he certainly has to return to Him; this implies that he is liable only for himself though he has to provide the message of Allah to all peoples of the world; Al-Hamdu Lillah; the last AAYAT of the Ruku tells the reason that Allah has given the Quran in Arabic; that is because the people at Arabia that are addressed by it first, might get its most important commands in plain terms; the Quran is the standard to know the Truth and so O Muhammad PBUH – you would not (and not any of the Muslims) follow any of their base desires that ask them to remain obsessed with the life at the world because whoever does that when the Quran has provided the most important commands to take into practice, he would not find any guardian or any protector against Allah, the true Lord; the AAYAT reads that “and thus have We revealed it as the true judgment in Arabic, and if you follow their low desires after what has come to you of knowledge, you shall not have against Allah any guardian or any protector”; Al-Hamdu Lillah.
RA’AD-The Last Ruku
38. And certainly We sent apostles before you and gave them wives and children, and it is not in (the power of) an apostle to bring a sign except by Allah's permission; for every term there is an appointment.
39. Allah makes to pass away and establishes what He pleases, and with Him is the basis of the Book (UMMUL-KITAB).
40. And We will either let you see part of what We threaten them with or cause you to die, for only the delivery of the message is (incumbent) on you, while calling (them) to account is Our (business).
41. Do they not see that We are bringing destruction upon the land by curtailing it of its sides? And Allah pronounces decree-- there is no repeller of His decree, and He is swift to take account.
42. And those before them did indeed make plans, but all planning is Allah's; He knows what every soul earns, and the disbelievers shall come to know for whom is the (happy) issue of the abode.
43. And those who disbelieve say that you (O Muhammad PBUH) are not a messenger; say that Allah is sufficient as a witness between me and you, and whoever has knowledge of the Book.
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The first AAYAT of the Ruku states that the Messengers whom Allah had sent before Muhammad PBUH to their respective nations, they also had families and children; and it is not possible for any of His Messengers that he brings any miracle to prove himself except by the will of Allah as for anything to happen, there is the utmost need of the command of Allah; and Allah does not send any calamity to any people until the appointed time that He has destined for that, comes at them; this implies that the Messenger of Allah needs to be among the mankind living his life in the most ordinary manner but with the obedience to Allah as he has to provide all persons at his nation the Guidance to the right path proving himself as the worthy example for its practice without any worry about their acceptance of it or rejection; this also implies that there is the appointed time for everything to take place so with the next AAYAT, it reminds the principle that we studied at AAYAT-17 that Allah ultimately destroyed all those who rejected to live according to the commands of Allah as obedience to those commands only is the true righteous manner to live-on and so He erases whatever He wills (i.e. He totally erases the evil ultimately) and He keeps intact what He wills (i.e. He consolidates the impression of the righteous manner of living) and He has got the basis of the book; note that TAQDIR (Fortune & Fate; Predestination) applies at the individual level too and like the collective level, it has two kinds i.e. MUALLAQ (literally something that hangs; means the matter yet in consideration) and MUBRAM (the Fixed); Al-Hamdu Lillah; the MUALLAQ is the one which is written in a book and the true dreams might tell something about future from it yet it is changeable to better by good deeds and more than that by DUA (Prayers to Allah); by our deeds and by our DUA, Allah eliminates what He wills from that book and establishes what He wills to keep; so He accepts (or rejects) our deeds for the change (or to keep it intact) and certainly He knows totally well at all times what would change and what would not; now what would happen after the change or without the change, that is MUBRAM and that is in the UMMUL-KITAB (basis of the book or the predestined command) that is with Allah only and the matters that He has told us from MUBRAM would certainly happen as the arrival of QAYAMAT (the last day of the world), HASHR (the first day of AKHIRAT amounting to 1000 years when accounting for all individuals would take place) and AKHIRAT (all of the true life from HASHR ahead); this MUBRAM-TAQDIR nobody knows except what Allah has told from it, even not the angels, and as such it is said to be the secret of Allah; no one has any right to question TAQDIR because we might change it (that means MUALLAQ) and we certainly have no right to question Allah’s will that is certain (that means MUBRAM) to take place; this is how this matter remains and that is why Allah does not even answer the disbelievers when they say in response to the call to feed the needy that why must they feed those whom Allah would feed better (see Surah YA-SEEN-47); Ahadith disallow debate about TAQDIR as those who would say that everything is predestined are certainly right in a way and still wrong in the other; and those who would say against that, the same statement holds quite well for them too; note that two factions came at fore at this matter in the early centuries after the departure of Prophet Muhammad (PBUH), the last Messenger, from the world; one is named as QADRIAH (who believed that the Man has total free-will and nothing is predestined) and the other is named as JABRIYAH (who believed that everything is predestined and the Man has no free-will); both of these have been taken at extreme fault by the ULAMA as to believe in TAQDIR is most necessary by the Islamic teachings without asking for any detail about it and without asking for any debate upon it; Al-Hamdu Lillah; AAYAT-40 states the fact plainly that if Allah shows you O Muhammad PBUH, some of the calamity at your life that He has promised to bring upon them or before that, He takes you by your death so it does not matter in any manner as you would provide the message for the true guidance (and you certainly have fulfilled your job well) and Allah is the true Judge Who would account for them; Al-Hamdu Lillah; AAYAT-41 asks, “do they not see that We are bringing destruction upon the land by curtailing it of its sides?; and Allah pronounces decree-- there is no repeller of His decree, and He is swift to take account”; this implies that Allah is setting the land of Arabia in such manner that all persons there are coming to Islam (and this would go on ahead) as this is how Allah has destined for the issue to take place; nothing would repel His command so it certainly would take place and He certainly is swift to take account; Al-Hamdu Lillah; AAYAT-42 says, “and those before them did indeed make plans, but all planning is Allah's; He knows what every soul earns, and the disbelievers shall come to know for whom is the (happy) issue of the abode”; this implies that the disbelievers did whatever possible for them to stop the message of Islam to take hold at the people who got it yet ultimately the awareness for the righteous manner to live did stay at the world as Allah had willed for it and ultimately they lost whatever control they had to impress the worldly affairs; as for AKHIRAT, Allah knows well the deeds of every person so He would deal with every person according to that and they certainly would see who gets the ultimate pleasant abode at AKHRAT; Al-Hamdu Lillah; the last AAYAT of the Surah reads, “and those who disbelieve say that you (O Muhammad PBUH) are not a messenger; say that Allah is sufficient as a witness between me and you, and (that person witnesses too) whoever has (the true) knowledge of the Book”; note that the disbelievers mentioned here especially include those people of the book who were opposed to the message of Islam as they had the general impression that they are the most learned persons and they tried to misguide the people around to ignore the message of Islam; Allah tells them that their effort would fail ultimately as Allah certainly has sent this good message of Islam (and He would see that it rises to height) and even among them are such persons who witness in favor of this good message of Islam that Muhammad PBUH, who certainly is the last Messenger of Allah, is providing to them; all must understand this fact totally well without any reservation to it that Allah certainly has all the true authority; Al-Hamdu Lillah.
“Tafsiri-Guide to the Quran” by:
Muhammad Saleem Dada
Here our study of RA’AD ends; Al-Hamdu Lillah
www.saleemdada.weebly.com
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