QURANS Surah Al Anbiyaa (The Prophets)

 

21) سورة الأنبياء
اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ (الأنبياء: 1).
مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ إِلاَّ اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ (الأنبياء: 2).
لاَهِيَةً قُلُوبُهُمْ وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا هَلْ هَذَا إِلاَّ بَشَرٌ مِثْلُكُمْ أَفَتَأْتُونَ السِّحْرَ وَأَنْتُمْ تُبْصِرُونَ (الأنبياء: 3).
قَالَ رَبِّي يَعْلَمُ الْقَوْلَ فِي السَّمَاءِ وَالأَرْضِ وَهُوَ السَّمِيعُ الْعَلِيمُ (الأنبياء: 4).
بَلْ قَالُوا أَضْغَاثُ أَحْلاَمٍ بَلْ افْتَرَاهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِآيَةٍ كَمَا أُرْسِلَ الأَوَّلُونَ (الأنبياء: 5).
مَا آمَنَتْ قَبْلَهُمْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا أَفَهُمْ يُؤْمِنُونَ (الأنبياء: 6).
وَمَا أَرْسَلْنَا قَبْلَكَ إِلاَّ رِجَالاً نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنتُمْ لاَ تَعْلَمُونَ (الأنبياء: 7).
وَمَا جَعَلْنَاهُمْ جَسَدًا لاَ يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ (الأنبياء: 8).
ثُمَّ صَدَقْنَاهُمْ الْوَعْدَ فَأَنجَيْنَاهُمْ وَمَنْ نَشَاءُ وَأَهْلَكْنَا الْمُسْرِفِينَ (الأنبياء: 9).
لَقَدْ أَنزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ (الأنبياء: 10).
وَكَمْ قَصَمْنَا مِنْ قَرْيَةٍ كَانَتْ ظَالِمَةً وَأَنشَأْنَا بَعْدَهَا قَوْمًا آخَرِينَ (الأنبياء: 11).
فَلَمَّا أَحَسُّوا بَأْسَنَا إِذَا هُمْ مِنْهَا يَرْكُضُونَ (الأنبياء: 12).
لاَ تَرْكُضُوا وَارْجِعُوا إِلَى مَا أُتْرِفْتُمْ فِيهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ (الأنبياء: 13).
قَالُوا يَاوَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ (الأنبياء: 14).
فَمَا زَالَتْ تِلْكَ دَعْوَاهُمْ حَتَّى جَعَلْنَاهُمْ حَصِيدًا خَامِدِينَ (الأنبياء: 15).
وَمَا خَلَقْنَا السَّمَاءَ وَالأَرْضَ وَمَا بَيْنَهُمَا لاَعِبِينَ (الأنبياء: 16).
لَوْ أَرَدْنَا أَنْ نَتَّخِذَ لَهْوًا لاَتَّخَذْنَاهُ مِنْ لَدُنَّا إِنْ كُنَّا فَاعِلِينَ (الأنبياء: 17).
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ وَلَكُمْ الْوَيْلُ مِمَّا تَصِفُونَ (الأنبياء: 18).
وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالأَرْضِ وَمَنْ عِنْدَهُ لاَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَلاَ يَسْتَحْسِرُونَ (الأنبياء: 19).
يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لاَ يَفْتُرُونَ (الأنبياء: 20).

 

21. Surah Al Anbiyaa (The Prophets)

 

Name

The name of this Surah has not been taken from any verse but it has been called Al- Anbiyaa because it contains a continuous account of many Anbiyaa (Prophets). Nevertheless, it is a symbolic name and not a title.

Period of Revelation

Both the subject matter and the style of the Surah indicate that it was sent down in the third stage of the life of the Holy Prophet at Makkah.(Sea Introduction to Chapter VI).

Subject and Topics

This Surah discusses the conflict between the Holy Prophet and the chiefs of Makkah, which was rampant at the time of its Revelation, and answers those objections and doubts which were being put forward concerning his Prophethood and the Doctrines of Tauhid and the Hereafter. The chiefs of Makkah have also been rebuked for their machinations against the Holy Prophet and warned of the evil consequences of their wicked activities. They have been admonished to give up the indifference and heedlessness that they were showing
about the Message. At the end of the Surah, they have been told that the person whom they considered to be a “distress and affliction” had in reality come to them as a blessing.

Main Themes

In vv. 1-47, the following themes have been discussed in particular :

1. The objection of the disbelievers that a human being could not be a Messenger and therefore they could not accept Muhammad (peace be upon him) as a Prophet, has been refuted.

2. They have been taken to task for raising multifarious and contradictory objections against the Holy Prophet and the Qur’an.

3. Their wrong conception of life has been proved to be false because it was responsible for their indifferent and heedless attitude towards the Message of the Holy Prophet.
They believed that life was merely a sport and pastime and had no purpose behind or ahead of it and there was no accountability or reward or punishment.

4. The main cause of the conflict between the disbelievers and the Holy Prophet was their insistence on the doctrine of shirk and antagonism to the Doctrine of Tauhid. So the doctrine of shirk has been refuted and the Doctrine of Tauhid reinforced by weighty and impressive though brief arguments.

5. Arguments and admonitions have been used to remove another misunderstanding of theirs. They presumed that Muhammad (peace be upon him) was a false prophet and his warnings of a scourge from God were empty threats, just because no scourge was visiting them in spite of their persistent rejection of the Prophet.

In vv. 48-91, instances have been cited from the important events of the life stories of the Prophets to show that all the Prophets, who were sent by God, were human beings and had all the characteristics of a man except those which were exclusive to Prophethood. They had no share in Godhead and they had to implore Allah to fulfill each and every necessity of theirs.

Along with these two other things have also been mentioned:

1. All the Prophets had to pass through distress and affliction; their opponents did their worst to thwart their mission, but in spite of it they came out successful by the extraordinary succor from Allah.

2. All the Prophets had one and the same “way of life, the same as was being presented by Muhammad (Allah’s peace be upon him), and that was the only Right Way of Life and all other ways invented and introduced by mischievous people were utterly wrong.

In vv. 92-106, it has been declared that only those who follow the Right Way, will come out successful in the final judgment of God and those who discard it shall meet with the worst consequences.

In vv. 107-112, the people have been told that it is a great favor of Allah that He has sent His Messenger to inform them beforehand of this Reality and that those, who consider his coming to be an affliction instead of a blessing, are foolish people.

 

(21:1) The time of people’s reckoning has drawn near,1 and yet they turn aside in heedlessness. 2

 

1. “Draws near for mankind their reckoning”: the time of Resurrection. This is to warn the people that the time of Resurrection when they will have to appear before their Lord to render their accounts is not far. This was because the coming of the Prophet (peace be upon him) was a sign and clear evidence of the fact that mankind had entered into the last stage of its history. The Prophet (peace be upon him) has himself explained it by holding out two of his adjoining fingers and saying: I have been sent at a time which joins to the time of Resurrection just as these two fingers adjoin. By this he meant to say: No other Prophet is
coming between me and the Resurrection. Therefore mend your ways now, for after me no guide is coming with good news and warning.

2. That is, they do not pay heed to any warning nor reflect on their end nor listen to the admonition of the Messenger.

 

(21:2) Whenever any fresh admonition comes to them from their Lord they barely heed it and remain immersed in play,

3. “New revelation”: A new Surah of the Quran.

4. The words of the original text may also be interpreted as: They do not take life seriously but treat it as a sport and a joke.

 

(21:3) their hearts being set on other concerns. The wrong-doers whisper to one another: ‘This person is no more than a mortal like yourselves. Will you, then, be enchanted by sorcery while you see?”5

5. This may also be translated as: What, are you then being ensnared by his magic?

The disbelievers, who were the chiefs of Makkah, whispered to one another to this effect:
Anyhow this man cannot be a Prophet because he is a human being like us and eats and drinks and his wife and children are like us. We see nothing unusual about him that might distinguish him from us and make him worthy of the office of Prophethood. We, however, admit that there is some magic in his talk and personality. That is why anyone who listens to him or goes near Him is charmed. Therefore, the best thing for you is not to listen to him at all, nor go near him, for listening to him or going near him will only be involving your selves intentionally in his snare.

The reason why they accused the Prophet (peace be upon him) of practicing magic was that even his antagonists were charmed by his personality when they met him. Muhammad bin Ishaq (152 A.H.) says: Once Utbah bin Rabiah, the father-in-law of Abu Sufyan, said to the
chiefs that he wanted to see Muhammad and give him counsel. They said: We have full confidence in you. You may go and have a talk with him. Accordingly, he went to the Prophet (peace be upon him) and said: Dear nephew, you know that you were held in great honor here before this and you belong to a noble family. Why have you then brought this affliction to your people? You have caused discord among them. You consider your people to be fools. You speak ill of their religion and deities, and you declare their deceased forefathers to be disbelievers. My dear nephew, if your object is to become a rich man, we can give you so much wealth that you will become the richest man among us. If you are seeking a high rank, we will make you our chief, even our king, if you so like. But if you are suffering from a mental illness that makes you see illusions, we will have you treated by
the best physicians. He went on talking in this strain and the Prophet (peace be upon him) remained silent. When he was done talking, the Prophet (peace be upon him) said: Abul Walid, have you had your say, or do you want to say anything more? He replied that he had said what he had to say. Then the Prophet (peace be upon him) said: Now listen to me. And he began to recite Surah Ha-Mim-Sajdah after Bismillah and Utbah listened to him as if he had been charmed. When the Prophet (peace be upon him) came to (Ayat 38), he fell down
in prostration. Then raising his head, he said: O Abul Walid, I have said whatever I had to say, and you have heard it. Now I have nothing more to say. After this Utbah walked back towards the chiefs who perceived him to be a changed man and remarked: By God, his face shows that he is not the same man that he was when he went from here. When he came to them, they asked: What has been the result of your mission? He answered: By God, today I have heard a thing the like of which I had never heard before. By Allah! It is not poetry nor sorcery or divination. O people of Quraish, I advise you to leave him to himself. From what I have heard from him, I conclude that his message is going to bring about a great revolution here. If the Arabs overcome him, you will stand absolved from the charge of murdering your own brother, and if he overpowers the Arabs, his sovereignty will be your own sovereignty and his honor your own honor. The people answered: By God, you too, O Abul Walid, have been charmed by him. To this he replied: I have expressed my opinion.
Now it is for you to accept or reject it. (Ibn Hisham, Vol. I, pp. 313-314). Baihagi, in his narration of the above event, makes this addition: When the Prophet (peace be upon him) recited (Ayat 13): If they turn away from your message, say to them, I have warned you of the coming of a thunderbolt like a thunderbolt that visited the Aad and the Thamud,
Utbah placed his hand on the mouth of the Prophet (peace be upon him), saying: For God’s sake, have mercy on your own people.

In this connection, ibn Ishaq has cited another event. Once a man from the clan of Arash came to Makkah with some camels and Abu Jahl bought them. When he demanded their price, he put him off with lame excuses. At last, the man came to the Sanctuary of the Kabah and began to bewail publicly the dishonesty of Abu Jahl. The Prophet (peace be upon him) was also sitting in a corner of the Sanctuary. The chiefs of the Quraish said to the man: We cannot help you in any way in this matter; look, there is a man sitting: go to him and he will get you your money. Accordingly, the Arashi went towards the Prophet (peace be upon him) and the chiefs began to whisper jokingly: Today there will be great fun. When the man expressed his complaint before the Prophet (peace be upon him), he at once stood up and accompanied him to the house of Abu Jahl, followed by an informer of the chiefs. The Prophet (peace be upon him) knocked at Abu Jahl’s door, who asked from inside: Who is there? He answered: Muhammad. Hearing this, he at once came out and the Prophet (peace be upon him) said to him: Pay this man his dues. Abu Jah! went in without uttering a word, brought the price of the camels, and paid the man. At this, the informer ran back to the Quraish and told them the whole story and said: By God, today I have seen something which I had never seen before. When Abu Jahl came out, Muhammad asked him to pay the dues, and he obeyed him as if he were spellbound. (Ibn Hisham, Vol. I, pp. 29-30).

It was this charm of the personality, character, and words of the Prophet (peace be upon him) which these people considered to be the effects of charm and warned the people not to go near him for fear of his magic.

 

(21:4) He said: “My Lord knows well all that is spoken in the heavens and the earth. He is All-Hearing, All- Knowing.”6

 

6. This was the answer of the Prophet (peace be upon him) to their false propaganda and whispering campaign. Instead of giving a tit-for-tat answer, he said: My Lord will deal with you for He hears everything and knows everything.

 

(21:5) They say: “Nay, these are confused dreams; nay, he has forged it; nay, he is a poet.7 So let him bring us a sign, even as the Messengers of the past were sent with signs.”8

 

7. The background of this verse is this: When the message of the Prophet (peace be upon him) started gaining adherents, the chiefs of Makkah decided among themselves to start a propaganda campaign to counteract it. For this purpose, they decided that every visitor to
Makkah for pilgrimage should be approached and his mind so poisoned against the Prophet (peace be upon him) that he does not even go near and listen to him. Though this campaign continued throughout the year, in the pilgrimage season especially a large number of men were deputed to go to the tents of the pilgrims to warn them to beware of the Prophet (peace be upon him). Different sorts of things were said against the Prophet (peace be upon him) during these talks. Sometimes it was said that he was a sorcerer or that he had fabricated the Quran by himself but attributed it to Allah. Some would say that his revelations were the words of an insane person and a bundle of incoherent ideas. Others would say that these were ordinary poetic ideas that were being dubbed as the words of
Allah. All they wanted to do was to poison the minds of the visitors irrespective of the correctness of their own versions. They had no considered and definite opinion on the matter.

This false propaganda, however, had just the opposite effect. The name of the Prophet (peace be upon him) became known throughout the country through the nefarious activities of the chiefs of Makkah. A positive kind of approach from the Muslims would not have achieved the same publicity in years as was achieved so rapidly through this negative campaign of the Quraish. It made everybody think: After all, who is this man against whom such a campaign of vilification has been started? The serious type among them rather came to the conclusion that they must hear to the Prophet (peace be upon him) himself and
said to themselves: After all, we are not children who can be easily enticed away.

For instance, Ibn Ishaq related in detail the story of Tufail-bin-Amr Dausi in his own words: I was a poet of the clan of Daus. Once I went to Makkah and was, on my arrival there, surrounded by some people of the Quraish who told me all sorts of things against the Prophet (peace be upon him). So I grew suspicious and tried to avoid him as much as possible. The very next day, when I went to visit the Sanctuary, I saw him saying his prayer.
I heard a few sentences and felt that what he was reciting were excellent words. I said to myself: I am a poet and a sensible young man and no child who cannot discriminate between right and wrong. Why should I not, therefore, meet him and inquire what he is reciting? Accordingly, I followed him to his house and said: The people had so much poisoned me against you that I had actually put cotton into my ears lest I should hear your voice, but what I have heard today from you was so appealing that I feel urged to inquire into your message rather in detail. At this, the Prophet (peace be upon him) recited a passage of the Quran. As a result of which I embraced Islam there and then. On my return home I induced my father and wife to become Muslims, which they did, and then invited the people of my clan to embrace Islam with the result that by the time of the battle of the Trench, as many as eighty families from my clan had entered the fold of Islam. (Ibn Hisham, Vol. II, pp. 22-24).

According to another tradition cited by Ibn Ishaq, the chiefs of the Quraish confessed in their private meetings that all their charges against the Prophet (peace be upon him) were false. According to him, addressing a meeting, Nadr bin Harith once said: You cannot
overcome Muhammad by the methods you are adopting against him. When he was a young man you regarded him as your best-mannered person and looked upon him as your most truthful and honest man. Now that he has attained advanced age, you say, he is a sorcerer,
he is a soothsayer, he is a poet, he is insane. By God, he is not a sorcerer, for we very well know what kind of people the sorcerers are and what kind of tricks they resort to. By God, he is not a soothsayer, for we are fully aware of the guess works of the soothsayers. By God,
he is not a poet for we know what poetry is and can judge that his words cannot be classified under poetry in any sense. By God, he is not insane, for we all know what nonsensical things the insane people utter. Therefore, O chiefs of the Quraish, let us think of some other plan to defeat him. After this, he himself proposed that stories from Persia like those of Rustam and Asfandyar should be given publicity to divert the people’s attention from the Quran. Accordingly, they put this scheme into practice and Nadr himself began to relate such stories before the people. (Ibn Hisham, Vol. |, pp. 320-321).

 

(21:6) Not one township that We destroyed before they believed. Would they, then, believe?8

8. This contains a concise answer to the demand for a sign in the previous verse.

(1) You ask for signs like the ones which were shown by the former Messengers but you forget that those obdurate people did not believe in spite of the signs shown to them.

(2) While demanding a sign, you fail to realize that the people, who disbelieved even after seeing a sign, were inevitably destroyed.

(3) It is indeed a favor of Allah that He is not showing the sign as demanded by you. Therefore, the best course for you would be to believe without seeing a sign. Otherwise, you will meet the same doom that the former communities met when they did not believe even after seeing the signs.

 

(21:7) (0 Muhammad), even before you We never sent any other than human beings as Messengers, 9 and to them We sent revelation.10 Ask the People of the Book” if you do not know.

9. This is the answer to their objection: This man is no more than a human being like yourselves, and therefore, cannot be a Messenger of God. They have been told that the former Prophets, too, whom you also recognize as Prophets, were human beings and were blessed with revelations from Allah.

10. That is, you may have it testified by the Jews, who are the enemies of Islam like you, and are teaching you the ways to oppose it, that all the Messengers including Prophet Moses (peace be upon him) were human beings.

 

(21:8) We did not endow the Messengers with bodies that would need no food; nor were they immortals.

 

(21:9) Then We fulfilled the promise We had made to them: We rescued them and those whom We wished, and We destroyed those who exceeded all bounds.

11. History not only tells us that the former Messengers were human beings but it also contains a lesson that they all received Allah’s succor as promised by Him and their enemies were completely destroyed. Therefore you should seriously consider the goal for which you are heading.

 

(21:10) We have bestowed upon you a Book that mentions you.12 Do you not understand?

12. This is a comprehensive answer to the various objections which were being raised in desperation by the disbelievers of Makkah against the Quran and the Prophet (peace be upon him), as if to say: What is there in this Book that you cannot understand? Why don’t you consider it in the right spirit? There is nothing contradictory in it. It discusses you and your own problems and affairs of life. It describes your own nature, origin, and end. It discriminates between good and evil and presents high moral qualities which your own consciences endorse and confirm. Why don’t you, then, use your minds to understand this simple and easy thing?

 

(21:11) How many wrong-doing towns did We shatter and then raise up other people?

 

(21:12) Then, when they perceived Our chastisement they took to their heels and fled.13

13. That is, when they realized that Allah’s scourge was actually coming.

 

(21:13) (They were told): “Flee not, but return to your comforts and to your dwellings. You are likely to be questioned.”14

14. This is a very meaningful sentence. It may mean:

(1) Examine this scourge minutely so that if someone asks you about it, you may be able to give an accurate account of it.

(2) Hold your grand meetings as usual. Perhaps your servants may come with folded hands before you to receive orders.

(3) Hold your councils as before, perhaps people may still come to ask for your wise counsels.

(21:14) They said: “Woe to us; surely we were wrong-doers.”

 

(21:15) They did not cease to cry this until We reduced them to stubble, still and silent.

 

(21:16) We did not create in sport the heavens and the earth and all that lies between the two.15

15. This was to refute their entire conception of life which was based on the assumption that man was free to do whatever he liked, and there was none to call him to account or take him to task: that there was no life in the Hereafter where one’s good deeds would be rewarded and evil deeds punished. In other words, this meant that the whole universe had been created without any serious purpose and therefore there was no need to pay any heed to the message of the Prophet.

 

(21:17) Had it been Our will to find a pastime, We would have found one near at hand; if at all We were inclined to do so.16

16. That is, this world has been created with a definite purpose and not as a plaything. For, if We had wanted to enjoy a sport, We would have done so without creating a sentient, rational and responsible creature like you. Far be it from Us to put a man to trial and conflict for the sake of mere fun.

 

(21:18) Nay, We hurl the Truth at falsehood so that the Truth crushes falsehood, and lo! it vanishes. Woe to you for what you utter!17

17. That is, the object for which this world has been created is to stage a conflict between truth and falsehood. And you yourselves know that in this conflict falsehood has always been defeated and destroyed. You should, therefore, consider this reality seriously. For, if you build the system of your life on the false presumption that it is mere fun, you will meet with the same consequences as the former people did, who presumed that the world was a mere show and pastime. Therefore you should reconsider your whole attitude towards the message which has come to you. Instead of making fun of it and scoffing at the Messenger, you should take a warning from the fate of the former people.

 

(21:19) To Him18 belongs whosoever dwells in the heavens and on earth. Those (angels) that are with Him19 neither disdain to serve Him out of pride, nor do they weary of it. 20

 

18. From here begins the discourse on the confirmation of Tauhid and the refutation of shirk for these were the actual bases of the conflict between the Prophet (peace be upon him) and the disbelievers of Makkah. The line of argument is this: The whole system of the universe is clear proof that there is One Allah Who is its Creator, Sovereign, Ruler, and Lord and it is a falsehood that there are many gods who are partners in His Kingdom and Sovereignty, or that there is a Supreme God Who has under Him some minor gods to conduct the affairs of
His Kingdom. This proof is also based on the preceding verses in which it has been stated that the universe has not been created as a pastime or a plaything, but for a serious purpose and that there has always been a conflict between the truth and falsehood, and falsehood as always been defeated and destroyed.

19. That is, the angels whom the mushriks of Arabia believed to be the children of God and worshiped them as partners in Godhead.

20. That is, they are engaged in His service day and night without grumbling or ever feeling wearied.

 

(21:20) They glorify Him night and day, without flagging.

 

(21:21) Have they taken earthly gods who are such that they raise up the dead to life?21

21. This question has been posed to bring home to the disbelievers that when they themselves believed that there is no being other than Allah who can give life to inanimate matter, why do they then acknowledge other deities besides Allah?

 

(21:22) Had there been any gods in the heavens and the earth apart from Allah, the order of both the heavens and the earth would have gone to ruins.“22 Glory be to Allah, the Lord of the Throne, Who is far above their false descriptions of Him.23

22. This concise sentence contains two arguments:

(1) The obviously simple argument is that no institution, no household, not to speak of the vast universe containing multitudes of countless distant stars, can function smoothly and properly if it has two masters.

(2) The deeper argument is that the system of the whole universe, including that of the earth, is functioning according to a universal law. It could not work so even for a moment if there had been no proper proportion, balance, harmony, and coordination between the different
powers and countless things. This is clear proof that there is a universal and all-powerful law and system which binds and forces these powers and things to cooperate and coordinate between themselves with perfect proportion and harmony and this could not have happened if there had been different independent rulers. The existence of such a
system is itself a clear proof that there must be One All-Powerful Manager and Administrator governing and ruling the entire universe. For further details, please see (E.N. 47 of Surah Bani-Israil).

23. That is, The Sovereign of the whole universe.

 

(21:23) None shall question Him about what He does, but they shall be questioned

 

(21:24) Have they taken gods other than Him? Say,

(O Muhammad) : “Bring forth your proof! Here is the Book with an admonition for those of my time and there are also scriptures with an admonition for people before me.” But most people do not know the Truth, and have, therefore, turned away from it.24

24. The first two were rational arguments and this is a historical one. This means that the study of all the former Scriptures shows that the Creator of the universe is One Allah and He alone is worthy of service and worship, while your religion is neither supported by rational arguments nor by historical evidence.

25. It is their lack of knowledge of reality which has created this indifference towards the message of the Prophet, and the same has made them heedless of the message.

 

(21:25) Never did We send any Messenger before you to whom We did not reveal: “There is no god but Me. So serve Me alone.”

 

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Published
Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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