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قَالَ رَبِّ انصُرْنِي بِمَا كَذَّبُونِ (المؤمنون: 26).
فَأَوْحَيْنَا إِلَيْهِ أَنْ اصْنَعْ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلاَّ مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ وَلاَ تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ (المؤمنون: 27).
فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ فَقُلْ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنْ الْقَوْمِ الظَّالِمِينَ (المؤمنون: 28).
وَقُلْ رَبِّ أَنزِلْنِي مُنْزَلاً مُبَارَكًا وَأَنْتَ خَيْرُ الْمُنزِلِينَ (المؤمنون: 29).
إِنَّ فِي ذَلِكَ لآياتٍ وَإِنْ كُنَّا لَمُبْتَلِينَ (المؤمنون: 30).
ثُمَّ أَنشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِينَ (المؤمنون: 31).
فَأَرْسَلْنَا فِيهِمْ رَسُولاً مِنْهُمْ أَنْ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ أَفَلاَ تَتَّقُونَ (المؤمنون: 32).
وَقَالَ الْمَلَأُ مِنْ قَوْمِهِ الَّذِينَ كَفَرُوا وَكَذَّبُوا بِلِقَاءِ الآخِرَةِ وَأَتْرَفْنَاهُمْ فِي الْحَيَاةِ الدُّنْيَا مَا هَذَا إِلاَّ بَشَرٌ مِثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ (المؤمنون: 33).
وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ إِنَّكُمْ إِذًا لَخَاسِرُونَ (المؤمنون: 34).
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ (المؤمنون: 35).
هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ (المؤمنون: 36).
إِنْ هِيَ إِلاَّ حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ (المؤمنون: 37).
إِنْ هُوَ إِلاَّ رَجُلٌ افْتَرَى عَلَى اللَّهِ كَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ (المؤمنون: 38).
قَالَ رَبِّ انصُرْنِي بِمَا كَذَّبُونِ (المؤمنون: 39).
قَالَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ (المؤمنون: 40).
فَأَخَذَتْهُمْ الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءً فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ (المؤمنون: 41).
ثُمَّ أَنشَأْنَا مِنْ بَعْدِهِمْ قُرُونًا آخَرِينَ (المؤمنون: 42).
مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ (المؤمنون: 43).
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى كُلَّ مَا جَاءَ أُمَّةً رَسُولُهَا كَذَّبُوهُ فَأَتْبَعْنَا بَعْضَهُمْ بَعْضًا وَجَعَلْنَاهُمْ أَحَادِيثَ فَبُعْدًا لِقَوْمٍ لاَ يُؤْمِنُونَ (المؤمنون: 44).
ثُمَّ أَرْسَلْنَا مُوسَى وَأَخَاهُ هَارُونَ بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ (المؤمنون: 45).
إِلَى فِرْعَوْنَ وَمَلَئِهِ فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا عَالِينَ (المؤمنون: 46).
فَقَالُوا أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَابِدُونَ (المؤمنون: 47).
فَكَذَّبُوهُمَا فَكَانُوا مِنْ الْمُهْلَكِينَ (المؤمنون: 48).
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ لَعَلَّهُمْ يَهْتَدُونَ (المؤمنون: 49).
وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ (المؤمنون: 50).
يَا أَيُّهَا الرُّسُلُ كُلُوا مِنْ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ (المؤمنون: 51).
وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ (المؤمنون: 52).
فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ (المؤمنون: 53).
فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّى حِينٍ (المؤمنون: 54).
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ (المؤمنون: 55).
نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ بَل لاَ يَشْعُرُونَ (المؤمنون: 56).
إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ (المؤمنون: 57).
وَالَّذِينَ هُمْ بِآيَاتِ رَبِّهِمْ يُؤْمِنُونَ (المؤمنون: 58).
وَالَّذِينَ هُمْ بِرَبِّهِمْ لاَ يُشْرِكُونَ (المؤمنون: 59).
وَالَّذِينَ يُؤْتُونَ مَا آتَوا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ (المؤمنون: 60).
أُوْلَئِ

 SURALH AL MUMINOON (The Believers) AYAH NO 26 TO 70

 

(23:25) He is a person who has been seized with a little madness; so wait for a while (perhaps he will improve).”

 

(23:26) Noah said: “My Lord! Come to my help at their accusation that I am lying.”28

28. “Help me because they have denied me”: Take Thy vengeance on these people for they have denied me. (Verse 10 of Surah Al-Oamar) says: Then cried Noah to his Lord, I am overcome, so take Thy vengeance on these people, and (verses 26-27 of Noah) say: And
Noah said, O my Lord, do not leave of these disbelievers any dweller upon the earth, for if Thou sparest them, they will mislead Thy servants and will beget none but sinners and disbelievers.

 

(23:27) Thereupon We revealed to him, saying: “Build the Ark under Our eyes and according to Our revelation. And when Our command comes to pass 29 and the oven boils over, take on board a pair each from every species, and also take your household except those of them against whom sentence has already been passed and do not plead to Me on behalf of the wrong-doers. They are doomed to be drowned.

29. Some commentators think that tannur means the earth; others take it for the highest part of the earth, and still, others think that the words far-at-tannur in the text have been used for the break of dawn. There are some who express the opinion that the words have been used
metaphorically for the creation of turmoil. But in view of the context, we see no reason why one should take a far-fetched figurative meaning of a clear word of the Quran. It appears that a particular oven (tannur) had been earmarked for the deluge to start from, which was
to all appearances an unexpected origin of the doom of the wretched people.

 

(23:28) And then when you and those accompanying you are firmly seated in the Ark, say: “Thanks be to Allah Who has delivered us from the wrong-doing people.”30

30. The fact that Allah should be praised and thanked for the annihilation of those people, is clear proof that they were the most wicked and villainous people in the world.

 

(23:29) And say: “My Lord! Make my landing a blessed landing, for You are the Best of those Who can cause people to land in safety. 31

31. “Landing” here does not simply mean touching and resting on the land, but it also implies a sense of hospitality, as if to say: O God, now we are Thy guests, and Thou alone art our Host.

 

(23:30) There are great Signs in this story;22 and surely We do put people to test.33

 

32. At the conclusion of the story of Prophet Noah (peace be upon him), particular attention has been drawn to the many signs in the story from which one can learn many lessons. For instance, the Prophet who invited the people to Tauhid was in the right and those who
practiced and insisted on shirk and disbelief were in the wrong and were destroyed. That the same kind of conflict, which took place between Prophet Noah (peace be upon him) and his people, was going on in Makkah. Therefore, ultimately the Prophet (peace be upon him) will come out victorious over his antagonists just like Prophet Noah (peace be upon him).

33. This can also be translated as: We had to or have to put people to the test. In each case, the purpose is to warn the people that they will not be left alone after they have been granted power in the land and over the good things of life, but Allah will put them to the test to see how they used their power. Whatever happened with the people of Noah was in accordance with this law, and the same will happen in the future with any community which is raised to power.

 

(23:31) Then, after them, We brought forth another generation;34

34. The people of Aad, were raised to power after the people of Noah. Refer to (Surah Al-Aaraf, Ayat 69). 3

(23:32) and We sent among them a Messenger from among themselves, saying: “Serve Allah; you have no god other than He. Do you have no fear?”

 

(23:33) The notables among his people who had refused to believe and who denied the meeting of the Hereafter, and those whom We had endowed with ease and comfort in this life,35 cried out: “This is no other than a mortal like yourselves who eats what you eat and drinks what you drink.

35. It should be noted that all those people who opposed the Messengers had three common characteristics: (1) They were the chiefs of their people. (2) They denied life in the Hereafter.
(3) They were prosperous in worldly life. Obviously, they loved the life of this world and could never conceive that their way of life, which had made them chiefs and brought prosperity, could ever be wrong. Therefore they opposed their Messengers, who took away their peace of mind, by preaching that there was a life after death and they shall have to render an account to Allah of what they did in this world. And this was exactly what was happening at Makkah.

 

(23:34) If you were to obey a human being like yourselves, you will certainly be a loser. 36

36. Some commentators have wrongly opined that the chiefs exchanged these remarks against the Messenger between themselves. These remarks in fact were addressed to the common people. When the chiefs felt that the message was spreading among the common
people and there was a real danger that they would be influenced by the pure character of the Messenger and that their superiority then would automatically come to an end, they began to delude them by raising such objections against him. It is worthwhile to note that
both the chiefs of the people of Noah and the chiefs of the people of Aad accused their Messengers of the lust for power but as regards themselves, they thought that power and prosperity were their inherent rights and they were in every respect entitled to be the chiefs
of their people.

 

(23:35) Does he promise you that when you are dead and are reduced to dust and bones, you will be brought forth to life?

 

(23:36) Far-fetched, utterly far-fetched is what you are being promised.

 

(23:37) There is no other life than the life of the world. We shall live here and here shall we die; and we are not going to be raised again.

 

(23:38) This man has forged a mere lie in the name of Allah and we shall never believe what he says.36a

36a. These words show that the people of Aad were also not disbelievers in the existence of God. They too were involved in the sin of shirk. Refer to (Surah Al-Aaraf, Ayat 70); (Surah Houd, Ayats 53-54); (Surah HaMim Sajdah, Ayat 14), and (Surah Al-Ahgaf, Ayats 21-22).

 

(23:39) The Messenger said: “My Lord! Come to my ties at their accusing me of lying.”

 

(23:40) He answered: “A short while, and they shall be repenting.”

 

(23:41) Then a mighty blast quite justly overtook them, and We reduced them to rubble. 37 So away with the wrong-doing folk!

37. Lexically, the word ghutha means the rubbish which is brought by flood waters and is deposited on the banks to rot there.

(23:42) Then, after them, We brought forth other generations.

(23:43) No nation can outstrip its term, nor can it put it back.

 

(23:44) Then We sent Our Messengers in succession. Whenever a Messenger came to his people they rejected him, calling him a liar. Thereupon, We made each people follow the other (to its doom), reducing them to mere tales (of the past). Scourged be the people who do not believe!38

 

38. That is, those who do not believe in the Messengers.

 

(23:45) Then We sent Moses and his brother Haron with Our Signs and a clear authority 39

39. The use of a manifest Authority along with Our signs may either mean that the signs were a clear proof that they were Messengers of Allah, or the signs may refer to all other miracles of Prophet Moses (peace be upon him) then the staff, which may stand here for a clear authority, because the miracles shown by means of it were clear proof that the two brothers had been sent by Allah.

 

(23:46) to Pharaoh and to his chiefs, but they behaved superciliously and they were haughty.40

40. The words in the text may either mean: (1) They were highly arrogant and tyrannous people, or (2) They showed haughtiness and self-conceit.

(23:47) They said: “Shall we put faith in two mortals like ourselves 40 when their  people are slaves to us?”41

40. The words in the text may either mean: (1) They were highly arrogant and tyrannous people, or (2) They showed haughtiness and self-conceit.

40a. For explanation, see (E.N. 26).

41. Abid is a worshiper. According to Arabic usage, being a worshiper and a bondsman are almost synonymous. Therefore when the Prophets invited their people to worship Allah alone, they wanted them to worship and serve and obey none but Allah, and that is the real significance of the word ibadat. For further explanation, see (E.N. 50 of Surah Al-Kahf).

 

(23:48) So they rejected them, calling them liars, and they too eventually became of those that were destroyed.42

42. For further details of the story of Prophet Moses (peace be upon him) and Pharaoh, see (Surah Al-Baqarah, Ayats 49-50); (Surah Al-Aaraf, Ayats 103-136); (Surah Younus, Ayats 75- 92), (Surah HOud, Ayats 96-99), (Surah Bani Israel, Ayats 101-104), (Surah Ta-Ha, Ayats 9-80 ) along with the relevant E. Ns.

 

(23:49) And We gave Moses the Book that people might be guided by it.

 

(23:50) And We made Mary’s son, and his mother, a Sign,“2 and We gave them refuge on a lofty ground, a peaceful site with springs flowing in it.

43. The wording “We made the son of Mary and his mother a sign” is very significant because it means that neither the son of Mary nor his mother was a separate sign, but both of them together was a sign. This verse is clear proof that a son was born to Mary without cohabitation with a man and that Jesus had no father. For further details see (Surah

Aal-Imran, Ayats 45-49); (Surah An-Nisa, Ayats 156, 171); (Surah Maryam, Ayats 16-35) and (Surah Al-Anbiya, Ayats 91) and the relevant E.N.s.

 

In this connection, it should also be noted that the case of the error in regards to Prophet Jesus (peace be upon him) and his mother was different from the error in regard to other Prophets, who were rejected because they were human beings. But the deviation in regard to Prophet Jesus (peace be upon him) and his mother was that the credulous people raised them from the low position of human beings to the high rank of Godhead. On the other hand, those, who went to the other extreme accused Mary of unchastity, although they were
witnesses of the miraculous birth of Jesus and had heard him speak in the cradle.

44. Different people have mentioned different places, like Damascus, Ar-Ramlah, Jerusalem, and Egypt, in regard to the plateau where Allah gave them shelter. From the Christian traditions it appears that Mary had to leave her home twice after the birth of Prophet Jesus
(peace be upon him), first in the time of Herod when she took him to Egypt and stayed there till Herod’s death, and then in the time of Archelaus when she took him to Nazareth in Galilee. (Matthew, 2: 13-23). Therefore it cannot be said with certainty to which of these two
emigrations the Quran refers here. It is, however, obvious that the place of shelter was a plateau that provided them with all the necessities of life.

 

(23:51) Messengers!45 Partake of the things that are clean and act righteously.46 I know well all that you do.

45. In the preceding passage (verses 23-50), the stories of some Prophets have been related as individuals, but in this verse, all of them have been addressed together. However, it does not mean that they were present at one and the same place at the time of address. As a matter of fact, this way of address has been adopted to show that the message of all the Messengers, who came to different countries of different ages, was the same and they all belonged to one and the same community, (verse 52). Therefore the message to one Messenger was meant to be the message for each one of them. In this verse, they have been addressed together as if they were present at one and the same place in order to emphasize this same aspect of the matter. But it is an irony that some people of this age have concluded that this verse has been addressed to those messengers who were to come after Prophet Muhammad (peace be upon him). It is obvious that this interpretation cannot fit in the context in which the verse occurs.

46. “Pure things” implies that they should be wholesome and must have been earned in lawful ways. Here the instruction, “eat of the pure things”, is meant to refute the theory and practice of asceticism. The Quran teaches the middle way between the life of asceticism and
that of license. The fact that the instruction, “eat of the pure things”, precedes “do righteous deeds”, is meant to impress that righteous deeds are meaningless without eating lawful provisions. The Prophet (peace be upon him) impressed this very thing by saying: O people,
Allah is pure and loves pure things. Then he recited this (verse 51) and said: A person makes a long pilgrimage in a disheveled condition and prays with raised hands, O my Lord, O my Lord, whereas he eats unlawful food, wears unlawful clothes and has been brought up on unlawful provisions. How can such a one expect that Allah will grant his prayer? (Related by Abu Hurairah).

 

(23:52) This community of yours is one community, and Iam your Lord; so hold Me alone in fear.47

47. The original Arabic word ummah/ummat (community) comprises those individuals who have some basic things in common among them. All the Messengers of Allah belonged to one and the same community because they had the same creed and the same religion and the same message. See also (Surah Al-Bagarah, Ayats 130-133, 213); (Surah Aal-Imran, Ayats 19- 20, 33-34, 64,79-85); (Surah An- Nisa, Ayats 150-152); (Surah Al-Aaraf, Ayats 59, 65, 73, 85);  (Surah Yusuf, Ayats 37-40); (Surah Maryam, Ayats 49-59); and (Surah Al-Anbiya, Ayats 71- 93) along with the relevant E.Ns.

 

(23:53) But people later cut up their religion into bits, each group rejoicing in what they have.48

 

48. This is not a mere statement of a fact, but it is a link of the same argument which is being put forward from the very beginning of the Surah. The argument is this: Islam has been the real and original religion of all the Prophets from Noah to Jesus (peace be upon them all) because all of them brought and taught the same doctrines of Tauhid and the Hereafter. On the contrary, all the other religions are perversions of the real and original religion, which has been tampered with in many ways. Therefore, those who are following the perverted religions are in the wrong and not the Prophet (peace be upon him) who is inviting them to the real and original religion.

 

(23:54) So leave them immersed in their heedlessness till an appointed time.49

49. There is a gap between (verses 53 and_54), which has been left to the listener to fill because the background of the whole discourse itself helps to fill it. Five years had passed since the Prophet (peace be upon him) had been inviting his people to the original religion. He had left no stone unturned to convince them by reasoning and by historical evidence that his message was based on the truth. His people had seen the practical results of the acceptance of his message and had witnessed his own high character which was by itself a guarantee that he was a trustworthy man. But in spite of all this, his people were rejoicing in their erroneous beliefs which they had inherited from their forefathers. This was not all.
They had become his bitter enemies and were trying to defeat him and his message with every wicked machination.

After filling the gap, the meaning of (verse 51) becomes quite clear. It does not mean that the Prophet (peace be upon him) should give up his preaching and leave the disbelievers to themselves. This way of address has been employed to shake and rouse the disbelievers.
This verse warns them to realize that the time was coming near when they would see for themselves that the Messenger was in the right and they were in the wrong.

 

(23:55) Do they fancy that Our continuing to give them wealth and children (means) that

 

(23:56) We are busy lavishing on them all kinds of good? Nay, they do not perceive the reality of the matter.50

50. This question has been posed as proof of the main theme of the Surah. It is meant to remove their misconception of success, welfare, and prosperity, which the disbelievers had formed to delude themselves. According to them, the one, who enjoyed the good things of life and wielded power and influence in society, had attained success. On the other hand, the he who was deprived of these things was a failure. This misconception involved them in another serious misunderstanding. They thought that the one who had attained
success was in the right and the beloved of Allah. Otherwise, how could he have attained all the successes? On the contrary, the one who was apparently deprived of these things was surely wrong in his creed and erroneous in his deeds and was under the wrath of God (or
gods). As this misconception is one of the greatest deviations of the materialists, the Quran has stated it and refuted it in different ways at different places and made the reality plain.

For instance, see (Surah Al-Bagarah, Ayats 126, 212); (Surah Al-Aaraf, Ayat 32); (Surah At- Taubah, Ayats 55, 69, 85); (Surah Yunus, Ayat 17); (Surah Houd, Ayats 3, 27-31, 38-39); (Surah Ar-Rad, Ayat 26); (Surah Al-Kahf, Ayats 28, 32-43, 103-105); (Surah Maryam, Ayats 77-80); (Surah Ta-Ha, Ayats 131-132); (Surah Al-Anbiya, Ayat 44) along with the relevant E.Ns. In order to remove the above mentioned misconceptions one should keep in view the following.

(1) Success is a far higher thing than material prosperity and the transitory success of an individual, community or nation.

(2) It is absolutely wrong to consider prosperity and success as a criterion of truth and falsehood.

(3) It should be noted well that this world is a place of test and trial and not a place of reward and retribution. It is true that even in this world, sometimes there is some punishment or reward, but it is on a very limited scale and even in this, there is an aspect of the test. Therefore it is utter folly to consider material success and prosperity to be proof that the recipient is in the right and so the beloved of the Lord, and vice versa. Moreover, the tests and trials of individuals and communities are of many varieties and a seeker after truth must understand at the outset that the worldly success or failure of the
people are not the result of ultimate reward or punishment and cannot be regarded as the criterion for the right or wrong creed, morals, and actions and a sign of being the beloved of God or otherwise.

(4) One must have a firm belief that truth and righteousness will ultimately gain victory over falsehood and wickedness. As regards to the criterion of truth and falsehood and right and wrong, one must judge this in the light of revelations and teachings of the Messengers,
because common sense confirms the same, and it is also supported by the general conception which mankind has always had of good and evil.

(5) As a corollary of the above, it would have become clear that according to the Quran (and this is confirmed by common sense), the conception of reward and punishment should also be different from the common one. For instance, if a wicked person or community is
enjoying prosperity, it is not a reward for its evil deeds but a harder test for it and it is not a blessing but the wrath of Allah. It means that Allah has decided to punish the prosperous people with a severe scourge. On the other hand, if the righteous people are suffering from
hardships and afflictions, it is not a punishment from Allah but a blessing in disguise to pass them through the fire to remove impurity, if any, from the pure gold. If this hard trial is a blessing for the righteous people, it is a test for the wicked people to give them a severe punishment for the persecution of the former.

(23:57) Surely those who stand in awe for fear of their Lord,

51. That is, they do not live a carefree life devoid of the fear of God. They live in awe of Him and are fully conscious that He oversees and watches them in all their motives and actions and they are thus deterred from thinking and doing evil.

 

(23:58) who have full faith in the Signs of their Lord;52

52. Signs here mean both divine revelations to the Prophets and the signs found in man’s own self and in the universe around him. To believe in the verses of the Book is to affirm them, and to believe in the signs of the human self and the universe is to affirm the realities
which they point to.

(23:59) who associate none with their Lord in His Divinity,53

53. Though belief in the revelations itself ingrains the doctrine of Tauhid in the hearts, yet the believers have been warned to guard against shirk. This is because, in spite of believing in the revelations, man is inclined to commit shirk in one form or the other, for instance, in exaggerating the teachings of the Prophets and righteous people, supplicating and serving others than Allah, etc.

 

(23:60) who give, whatever they give in charity, with their hearts trembling at the thought that they are destined to return to their Lord;54

54. This verse (60) may be elaborated like this: They serve their Lord and try their best to obey Him and do righteous deeds, but all along they remain humble in their hearts and are not puffed up with the pride of their piety. Nay, in spite of all their good deeds, their hearts
are always filled with awe that they shall have to render an account to their Lord and they are not sure whether they will come out successful in the judgment of their Lord or not. A concrete interpretation of this verse is afforded by Umar. Although he served his Allah in a way that was exemplary, he was so afraid of accountability to Him that he is reported to have said before death: I shall consider it a favor if I am neither rewarded nor punished in the Hereafter. Hasan Basri has expressed the same thing in a beautiful manner: A believer obeys Allah and is yet fearful of Him, and a hypocrite disobeys Allah and is yet fearless of Him.

 

(23:61) it is these who hasten to do good works and vie in so doing with one another.

 

(23:62) We do not lay a burden on anyone beyond his capacity.s We have a Book with Us that speaks the truth(about everyone), and they shall in no wise be wronged.

55. The enunciation of this fundamental proposition, in the context in which it occurs, is very meaningful. In the preceding passage (verses 57-61), the characteristics of those people, who deserve true success, have been stated, and in this (verse 62), it has been made clear that those excellent qualities can be attained by anyone who tries to achieve true success as if to say: The conditions We have laid down for true success are within the reach of those who strive for it, for “We do not lay a burden”. Therefore if you, O disbelievers, desire to achieve true success, you should follow the example of the believers from among yourselves, who have really attained it.

56. According to the Quran, an elaborate conduct book of every individual is being maintained accurately. This records every word he utters, every deed or act he performs, and even every hidden thought and intention that he cherishes in his heart and mind. See also
(Surah Al-Kahf, Ayat 49 and E.N. 46) thereof.

 

57. That is, neither a person will be accused of and punished for something he had not done, nor will he be deprived of the full reward of a good act that he had done.

(23:63) Nay, their hearts are lost in ignorance of all this;58 and their deeds are to vary from the way (mentioned above). They will persist in these deeds 

 

58. They are heedless that everything they are saying and doing, is being recorded in some
book and that they shall have to render an account of everything.

 

(23:64) Until We seize with Our chastisement those of them that are given to luxuriant ways.59 They will then begin to groan.60
59. The epicureans will probably be punished 61

 

59. The epicureans will probably be punished in this worldly life because of the enjoyment of luxury and pleasure, they forgot the rights of the other people and transgressed the prescribed limits.

60. Juar is bellowing by a bull painfully. Here the word has been used tauntingly for a groaning person who does not deserve any mercy, as if to say: Now that you are going to be punished for your misdeeds, you have started bellowing.

 

(23:65) “Put 61 a stop to your groaning now! Surely no help shall be provided to you from Us.

61. That is, they will be told this at that time.

 

(23:66) My Signs were rehearsed to you and you turned back on your heels and took to flight,62

62. That is to say, in worldly life you did not pay any heed to what the Messenger said. Nay, you did not even like to hear his voice.

 

(23:67) behaving arrogantly, and making fun,63 and talking nonsense (about the Book in your nightly chats).”

63. The meeting places where the people of Makkah gathered together at night to hold consultations, to gossip and tell tales, etc.

 

(23:68) Did they never ponder over this Word (of God)? Or has he (to wit, the Messenger) brought something the like of which did not come to their forefathers 64 of yore?

 

64. That is, do they mean to imply that they reject the message because they do not understand it? Whereas the Quran is not an enigma, nor is it being presented in an incomprehensible language, nor does it deal with themes and subjects which are beyond
human understanding. The fact is that they understand everything it presents, but they propose and reject it because they have no intention to follow and believe what it presents.

65. That is, is the Quran presenting something which they had never heard before? No, that is not so. Allah had been sending His messages through His Prophets, who came to Arabia and in the adjoining lands and they are well acquainted with them, especially with Prophets
Abraham and Ismael, and Houd, Saleh, and Shoaib (peace be upon them all), who are acknowledged by them as Prophets of God, and who were not idol worshipers but enjoined the worship of One God. For further explanation, see (E.N. 84 of Surah Al-Furgan), (E.N. 5
of Surah As-Sajdah )and (E.N. 35 of Surah Saba).

 

(23:69) Or is it that they were unaware of their Messenger and were therefore repelled by him for he was a stranger to them?66

 

 

66. That is, do they reject the message because Muhammad (peace be upon him), who is inviting them to it, is a stranger among them? No, this is not so, for he was born and bred among them in a noble family. He bears a pure and high character. He has been truthful, upright, trustworthy, honest, and morally chaste throughout his life, He is a noble and gentle person, peace-loving and just by nature, honest in word and deed, sympathetic and helpful to the weak and poor. And they themselves testified to all this before he claimed to be a Messenger of Allah. Then he has been consistently preaching the same message from the first day of his mission. Then whatever he has preached, he has first practiced it himself and demonstrated its truth. There has been no contradiction between his word and deed. He and
his followers have faithfully and honestly put into practice the message of the Quran and shown excellent results. For further details, see (E.N. 21 of Surah Al-Anaam), (E.N. 21 of Surah Yunus), and (E.N. 105 of Surah Bani Israel).

 

(23:70) Or do they say that there is madness in him? Nay, he has brought them the Truth and it is the Truth that most of them disdain.

67. That is, do they reject his message because they regard Muhammad (peace be upon him) to be possessed by a jinn? No, this is also not correct, because, in their hearts, they themselves regard him as a wise and sagacious person. It is therefore ridiculous to regard a
man like him to be possessed by a jinn. For, such a person cannot say wise things and do noble deeds like him. How strange that a person possessed by a jinn (or having epileptic fits according to the western orientalists) should utter and recite sublime discourses of the Quran and start and guide a successful movement that should revolutionize the way of life not only of his own people but of the whole world.

 

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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