QURAN SURAH AL FURQAN AYAH NO 31 TO 77

وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِنْ الْمُجْرِمِينَ وَكَفَى بِرَبِّكَ هَادِيًا وَنَصِيرًا (الفرقان: 31).
وَقَالَ الَّذِينَ كَفَرُوا لَوْلاَ نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً كَذَلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْنَاهُ تَرْتِيلاً (الفرقان: 32).
وَلاَ يَأْتُونَكَ بِمَثَلٍ إِلاَّ جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا (الفرقان: 33).
الَّذِينَ يُحْشَرُونَ عَلَى وُجُوهِهِمْ إِلَى جَهَنَّمَ أُوْلَئِكَ شَرٌّ مَكَانًا وَأَضَلُّ سَبِيلاً (الفرقان: 34).
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَا مَعَهُ أَخَاهُ هَارُونَ وَزِيرًا (الفرقان: 35).
فَقُلْنَا اذْهَبَا إِلَى الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَدَمَّرْنَاهُمْ تَدْمِيرًا (الفرقان: 36).
وَقَوْمَ نُوحٍ لَمَّا كَذَّبُوا الرُّسُلَ أَغْرَقْنَاهُمْ وَجَعَلْنَاهُمْ لِلنَّاسِ آيَةً وَأَعْتَدْنَا لِلظَّالِمِينَ عَذَابًا أَلِيمًا (الفرقان: 37).
وَعَادًا وَثَمُودَ وَأَصْحَابَ الرَّسِّ وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرًا (الفرقان: 38).
وَكُلاًّ ضَرَبْنَا لَهُ الأَمْثَالَ وَكُلاًّ تَبَّرْنَا تَتْبِيرًا (الفرقان: 39).
وَلَقَدْ أَتَوْا عَلَى الْقَرْيَةِ الَّتِي أُمْطِرَتْ مَطَرَ السَّوْءِ أَفَلَمْ يَكُونُوا يَرَوْنَهَا بَلْ كَانُوا لاَ يَرْجُونَ نُشُورًا (الفرقان: 40).
وَإِذَا رأَوْكَ إِنْ يَتَّخِذُونَكَ إِلاَّ هُزُوًا أَهَذَا الَّذِي بَعَثَ اللَّهُ رَسُولاً (الفرقان: 41).
إِنْ كَادَ لَيُضِلُّنَا عَنْ آلِهَتِنَا لَوْلاَ أَنْ صَبَرْنَا عَلَيْهَا وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلاً (الفرقان: 42).
أَرَأَيْتَ مَنْ اتَّخَذَ إِلَهَهُ هَوَاهُ أَفَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلاً (الفرقان: 43).
أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلاَّ كَالأَنْعَامِ بَلْ هُمْ أَضَلُّ سَبِيلاً (الفرقان: 44).
أَلَمْ تَرَى إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلاً (الفرقان: 45).
ثُمَّ قَبَضْنَاهُ إِلَيْنَا قَبْضًا يَسِيرًا (الفرقان: 46).
وَهُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِبَاسًا وَالنَّوْمَ سُبَاتًا وَجَعَلَ النَّهَارَ نُشُورًا (الفرقان: 47).
وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ وَأَنزَلْنَا مِنْ السَّمَاءِ مَاءً طَهُورًا (الفرقان: 48).
لِنُحْيِيَ بِهِ بَلْدَةً مَيْتًا وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا (الفرقان: 49).
وَلَقَدْ صَرَّفْنَاهُ بَيْنَهُمْ لِيَذَّكَّرُوا فَأَبَى أَكْثَرُ النَّاسِ إِلاَّ كُفُورًا (الفرقان: 50).
وَلَوْ شِئْنَا لَبَعَثْنَا فِي كُلِّ قَرْيَةٍ نَذِيرًا (الفرقان: 51).
فَلاَ تُطِعْ الْكَافِرِينَ وَجَاهِدْهُمْ بِهِ جِهَادًا كَبِيرًا (الفرقان: 52).
وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَذَا عَذْبٌ فُرَاتٌ وَهَذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (الفرقان: 53).
وَهُوَ الَّذِي خَلَقَ مِنْ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا وَكَانَ رَبُّكَ قَدِيرًا (الفرقان: 54).
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لاَ يَنفَعُهُمْ وَلاَ يَضُرُّهُمْ وَكَانَ الْكَافِرُ عَلَى رَبِّهِ ظَهِيرًا (الفرقان: 55).
وَمَا أَرْسَلْنَاكَ إِلاَّ مُبَشِّرًا وَنَذِيرًا (الفرقان: 56).
قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلاَّ مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَى رَبِّهِ سَبِيلاً (الفرقان: 57).
وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لاَ يَمُوتُ وَسَبِّحْ بِحَمْدِهِ وَكَفَى بِهِ بِذُنُوبِ عِبَادِهِ خَبِيرًا (الفرقان: 58).
الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ الرَّحْمَنُ فَاسْأَلْ بِهِ خَبِيرًا (الفرقان: 59).
وَإِذَا قِيلَ لَهُمْ اسْجُدُوا لِلرَّحْمَنِ قَالُوا وَمَا الرَّحْمَنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا (الفرقان: 60).
تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُنِيرًا (الفرقان: 61).
وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِمَنْ أَرَادَ أَنْ يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا (الفرقان: 62).
وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمْ الْجَاهِلُونَ قَالُوا سَلاَمًا (الفرقان: 63).
وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا (الفرقان: 64).
وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا (الفرقان: 65).
إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا (الفرقان: 66).
وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا (الفرقان: 67).
وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلاَ يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ وَلاَ يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا (الفرقان: 68).
يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا (الفرقان: 69).
إِلاَّ مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلاً صَالِحًا فَأُوْلَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (الفرقان: 70).
وَمَنْ تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَابًا (الفرقان: 71).
وَالَّذِينَ لاَ يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا (الفرقان: 72).
وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا (الفرقان: 73).
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا (الفرقان: 74).
أُوْلَئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلاَمًا (الفرقان: 75).
خَالِدِينَ فِيهَا حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا (الفرقان: 76).
قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلاَ دُعَاؤُكُمْ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًا (الفرقان: 77).

 

SURAH AL FURQAN AYAH NO 31 TO 77

 

(25:31) (O Muhammad), thus did We make for every Prophet enemies42 from among those immersed in evil. Your Lord suffices you as a Guide and a Helper.

42. That is, it is not a new thing that the disbelievers have become your enemies, for it has always been so with all the former Prophets and Messengers. See also (Surah Al- Anaam Ayats 112-113). This is inevitable because it is Our Law that criminals will always oppose the truth. You should, therefore, pursue your mission with full confidence and determination without expecting any immediate results.

 

43. Guidance does not only imply bestowing the knowledge of the truth, but it also means giving the right guidance at the right time to guide the Islamic movement on the right lines and to defeat the strategy and scheme of the enemies of Islam. Help means all kinds of
moral, spiritual, and material help to the followers of the truth in their conflict against falsehood. Thus, Allah is All-Sufficient for the righteous people and they need no other support provided they have full faith in Allah and fight falsehood with all their energies and strength.

This meant to encourage the Prophet (peace be upon him), otherwise, the previous assertion would have been very discouraging without this. It meant to say: Even if the unbelievers have become your enemies, you should continue your mission, for We shall guide you in every stage and situation and help you against them. We shall defeat all the schemes of your enemies and help you in every way in your conflict with falsehood. We shall provide you with material means also, but you should trust in Us and exert your utmost against falsehood.

 

(25:32) Those who disbelieve say: “Why was the Qur’an not revealed to him all at once?”44 It was revealed thus that We may fully impress it on your mind;45 (and for the same end) We have revealed it gradually (according to a scheme) in fragments.

44. As the disbelievers of Makkah considered this objection to be very strong, they repeated it over and over again. The Quran also has cited it with its answer in several places. For instance, see (E.Ns 101-106 of Surah An-Naml) and (E.N. 119 of Surah Bani Israel). Their question implied: Had the Quran been really the Word of Allah, it would have been sent as a complete book all at once; for Allah has the knowledge of everything and every human affair. Thus it is obvious that nothing is being sent down from above, but this man himself fabricates all its themes or gets these from other people or books.

45. So that by it We may strengthen your heart and imbue it with courage. The words are comprehensive. This concise sentence contains the following explanation that why the Quran was revealed piecemeal by degrees:

(1) So that the Prophet (peace be upon him) may commit it to memory perfectly and recite it to his people, who are illiterate, rather than present it in a written form.

(2) So that its teachings and messages may be impressed deeply on the minds.

(3) So that the way of life it teaches, may be followed with complete conviction, which would not be possible if all the commandments and the whole system of life had been sent down all at once.

(4) So that the hearts of the Prophet and his followers may be imbued with courage during the conflict between truth and falsehood. This required that the divine guidance and messages of encouragement should be revealed as and when needed according to the practical situation. Obviously, this could not have been possible if these had been sent down all at once. This also showed that Allah had not left His Messenger alone amidst persecution to counter all sorts of resistance and opposition after appointing him to the mission, but He
Himself was watching the struggle with concern and guiding His Prophet through every difficulty by direct communion in every critical situation.

 

(25:33) (This was also done so that) whenever they put any strange question to you, We sent its right answer and explained the matter in the best manner.“46

46. This is yet another point of wisdom of sending down the Quran by degrees. Allah did not intend to produce a book on guidance and spread its teachings through the agency of His Prophet (peace be upon him). Had it been so the disbelievers would have been justified
in their objection as to why the Quran had not been sent down as a complete book all at once. The real object of the revelation of the Quran was that Allah intended to start a movement of faith, piety, and righteousness to combat disbelief, ignorance, and sin, and He
had raised a Prophet to lead and guide the movement. Then, on the one hand, Allah had taken it upon Himself to send necessary instructions and guidance to the leader and his followers as and when needed, and on the other, He had also taken the responsibility to answer the objections and remove the doubts of opponents and give the right interpretation of things which they misunderstood. Thus the Quran was the collection of the different discourses that were being revealed by Allah; it was not merely meant to be a code of laws or of moral principles, but a Book, which was being sent down piecemeal to guide the movement in all its stages to suit its requirements on different occasions.

 

(25:34) Those who shall be mustered in the Hell upon their faces, their stand is the worst and their way most erroneous.47

47. That is, they will be driven towards Hell upon their faces because of their perversion and their perverted thinking.

 

(25:35) Verily We granted Moses the Books and appointed his brother Aaron with him as his helper

 

48. Here by the Scripture is not meant the Torah, which was given to Prophet Moses after the exodus from Egypt, but it implies that divine guidance which was given to him after his appointment as a Prophet up to the Exodus. It included the orations delivered by him in the
court of Pharaoh and also the instructions given to him during his conflict with Pharaoh as mentioned in the Quran here and there. Most probably, these things were not included in the Torah; the Torah began with the Ten Commandments which were given to Moses engraved on stone tablets on Mount Sinai after the exodus.

 

(25:36) and said to him: “Go the two of you to the people who have given the lie to Our Signs.36 Thereafter We utterly destroyed them.

49. The divine teachings which had reached them through Prophets Jacob and Joseph, and which had been preached to them by the righteous people of Israel for centuries.

 

(25:37) (The same happened with) the people of Noah: when they gave the lie to the Messengers50 We drowned them and made of them a sign of warning for all mankind. We have kept ready a painful chastisement for the wrong-doers51

50. They did not charge only Prophet Noah (peace be upon him) with imposture because he was a man, but, in fact, charged all the Prophets with imposture because they were all human beings.

51. That is, a painful chastisement in the Hereafter.

 

(25:38) And in like manner were the ‘Ad and the Thamud destroyed and the people of al-Rass52 and many a nation in the centuries in between.

52. There is no definite knowledge about the people of the Raas. Different commentators have said different things about them, but nothing is convincing. The only thing that may be said about them is that they were a people who had killed their Prophet by throwing him
into or hanging him down a Rass (an old or dry well).

 

(25:39)We warned each (of them) by examples (of the nations so destroyed in the past), and We totally annihilated each of them.

 

(25:40) They have surely passed by the town which was rained upon by an evil rain. Have they not seen it? Nay; but they do not believe in being raised up after death.

53. The habitation referred to was that of the people of Prophet Lot (peace be upon him), which was destroyed by a rain of stones. The people of Hijaz while traveling to Palestine and Syria, passed by its ruins and heard the horrible tales of its destruction.

54. As the disbelievers did not believe in the Hereafter, they looked at these ancient ruins as mere spectators and did not take any warning from them. Incidentally, this is the difference between the observation of a disbeliever and of a believer in the Hereafter. The former looks
at such things as a mere spectator or at the most as an archaeologist whereas the latter learns moral lessons from the same and obtains an insight into the realities beyond this worldly life.

 

(25:41) Whenever they see you they take you for nothing else but an object of jest, saying: “Is this whom Allah has sent as a Messenger?

 

(25:42) Had we not firmly persevered in our devotion to them (he had almost) led us astray from our gods.” But soon, when they see the chastisement, they will come to know who had strayed too far from the Right Way.

 

55. Obviously there is a contradiction between the question posed by the disbelievers and the assertion made by them about their deities. The question was meant to bring the Prophet (peace be upon him) into contempt as if to say: You are making a claim that is far above
your low position. On the other hand, their assertion shows that they indirectly admitted the force of the arguments and the high character of the Prophet (peace be upon him) and were even afraid of the effectiveness and success of his message, because, according to them, it was going to turn them away from their false gods.

 

(25:43) Have you ever considered the case of him who has taken his carnal desire for his god?56 Can you take responsibility for guiding him the Right Way?

 

56. “The person who makes his desire as his god” is the one who becomes the slave of his lusts and desires. As he serves his lust like the one who worships his deity. He becomes as much guilty of shirk as the one who worships an idol. According to a tradition, related by Abu Hurairah, the Prophet (peace be upon him) said: Of all the false gods being worshipped and served instead of Allah, the worst in the sight of Allah is one’s own lust. (Tabarani). For further explanation, see (E.N. 50 of Surah Al-Kahf).

The man who keeps his desires under control, and uses his common sense to make decisions, can be expected to come to the right path by making an appeal to his reason even though he might have been involved in shirk or disbelief. For if he decides to follow the right way, he will remain firm and steadfast on it. On the other hand, the man who is the slave of his own lust is like a ship without an anchor, who wanders about on any path where his lust leads him to. He is least bothered about the distinction between the right and the wrong, the true and the false, and has no desire to choose one against the other. And, if at all, such a person is persuaded to accept the message of guidance, no one can take the responsibility that he will observe any moral laws.

 

(25:44) Do you think that most of them hear or understand? For they are merely like cattle; nay, even worse than them.

57. They are only like cattle because they follow their lusts blindly. Just as the sheep and cattle do not know where their driver is taking them, to the meadow or to the slaughterhouse, so are these people following their leaders blindly without knowing or judging where they are being led, to success or to destruction. The only difference between the two
is that the cattle have no intelligence and will not be accountable as to the place where they are being taken by the driver. But it is a pity that human beings who are endowed with reason, should behave like cattle; therefore their condition is worse than that of cattle.

Incidentally, it should be noted that this passage (verses 43, 44) is not meant to dissuade the Prophet (peace be upon him) from conveying the message to such people, but it is an indirect warning to the disbelievers of the consequences if they continued to behave like
cattle.

 

(25:45) Have you not seen how your Lord spreads the shade? If He will, He could have made it stationary; instead, We have made the sun its pilot.58

 

58. The word Dalil has been used in the sense of the pilot, who is a person trained to take ships safely in or out of a harbor, or along a waterway. The sun has been made the pilot of the shadow because the lengthening out of the shadow and it’s being rolled up depends on
the rising, declining, and setting of the sun.

(25:46) So (as the sun rises), We gradually roll up that shade unto Us.

59. We annihilate it or cause it to disappear, for everything which is annihilated returns to Allah because everything comes from Him and returns to Him.

The Quran has used the phenomenon of the shadow caused by the sun for two purposes. (if it is taken literally, it is meant to warn the disbelievers that they should learn a lesson from this and should not behave like cattle, as if to say: If you had considered the benefits of the
shadow in regard to your everyday experience, you would have accepted without any hesitation the doctrine of Tauhid. Had the shadow been constant, there would have been no life on earth, for life depends on the light and heat of the sun. On the other hand, if there
had been no shadow at all, the constant heat and light of the sun would have made life impossible. Besides this, if there had been sudden changes in the sun and the shadow, they would not have been able to endure it for long; therefore you should reflect on this
phenomenon and understand it well that it has been so ordained by the All-Wise and the All-Powerful Creator so that it always increases or decreases gradually in accordance with fixed natural laws. Thus it is obvious that it could not have come into existence by itself nor produced by blind mechanisms nor functioned so regularly and continuously under many independent gods.

But if it is taken in the metaphorical sense, there is between the lines a subtle suggestion, and it is this: Just as the shadow does not remain in one and the same state, likewise, the shadow of disbelief and shirk, which appears to have spread far and wide, will begin to shorten as the sun of guidance gradually rises; but it requires patience, for Allah never
brings about sudden changes.

 

(25:47) It is Allah Who has made the night a garment for you, and sleeps the repose (of death), and has made the day the time of rising to live.

60. The night is a garment in the sense that it covers and hides things.

61. This verse has three objects:

(1) It provides proof of Tauhid.

(2) It furnishes proof of the possibility of life-after-death from everyday human experience.

(3) It bears the good news that the night of ignorance has come to an end and now the bright day of knowledge and guidance has dawned. It is therefore inevitable that those who were sleeping in ignorance, will sooner or later wake up, but those who have slept the sleep of death, will not wake up and will themselves be deprived of life, while the business of the day will go on thriving even without them.

 

(25:48) And He is Who sends forth the winds as glad tidings, heralding His Mercy. Then We send down pure water 62 from the sky

62. That is, such water as is pure and free from all sorts of impurities, germs, and poison, which cleanses and washes away filth and becomes a source of life for men, beasts as well as all kinds of plant life.

 

(25:49) that We may revive through it a dead land and give it for a drink to many cattle and human beings from among Our creation. 63

63. This verse also gives proof of the doctrine of Tauhid and the Hereafter. Besides, it contains a subtle suggestion that the period of the drought of ignorance has been replaced through Allah’s mercy by the blessed rain of Prophethood, which is showering the life giving knowledge of revelation from which many servants of Allah will certainly benefit if not all.

 

(25:50) We present this wondrous phenomenon to them over and over again“ 64 that they may learn a lesson from it. But most people simply decline everything except disbelief and ingratitude.

 

64. “We have repeated it among them” may have three meanings:

(1) We have cited the phenomenon of rainfall over and over again in the Quran in order to make plain to them the reality.

(2) We are time and again showing them the wonderful phenomenon of heat and drought, seasonal winds and clouds, rainfall, and its life-producing effects.

(3) We go on changing the system of the distribution of rainfall throughout the world year after year so that the same place does not receive the same amount of rainfall every time.
Sometimes a place is left completely dry, another has more or less rainfall than usual, while some other is flooded with rainwater. They see all these different phenomena with countless different results in their daily life.

65. The verse means to impress that the wonderful system of rainfall is by itself a proof of the existence of Allah, of One Lord of the universe, and of His attributes. Its wonderful distribution during the year and over different parts of the earth is clear proof that there is
an All-Wise Designer. But the obdurate disbelievers do not learn any lesson from it, and persist in their ingratitude, though this has been cited in the Quran repeatedly for this purpose.

It is also proof of the life-after-death, for the disbelievers themselves see that rainfall brings to life dead land year after year. This clearly shows that Allah has the power to bring the dead back to life, but the disbelievers do not learn any lesson from it and persist in their irresponsible ways.

If verse 48 is taken in the metaphorical sense, the pure water of rain will mean the blessings of Prophethood. Human history shows that whenever this blessing has been sent down, ignorance has been replaced by knowledge, injustice by justice, and wickedness by
righteousness. The coming of Prophets has always proved to be the harbinger of a moral revolution. But only those who accepted their guidance benefited from it. This is the lesson of history, yet disbelievers reject it because of their ingratitude.

 

(25:51) Had We so willed, We would have raised up in every town a warner.

66. That is, if We had willed, We could have sent a separate Prophet to every habitation but We did not do so, because like the sun, Our Last Prophet suffices to enlighten the entire world.

 

(25:52) So, (O Prophet), do not follow the unbelievers but engage in a mighty striving against them with this Qur’an. 67

67. The Arabic words jihad-e-Kabir imply three meanings:

(1) To exert utmost for the cause of Islam.

(2) To dedicate all the resources to this cause.

(3) To fight against the enemies of Islam on all possible fronts with all the resources in order to raise high the “Word of Allah”. This will include jihad with the tongue, the pen, wealth, life and every other available weapon.

 

(25:53) And He, it is Who has joined the two seas: one sweet and palatable and the other saltish and bitter; and He has set a barrier and an insurmountable obstruction between the two that keeps them apart.68

68. This phenomenon has been perceived in many places in the sea and on the land where sweet water and bitter water have existed side by side. Turkish Admiral Syedi Ali Rais, in his book Mirat-al-Mamalik, written in the 16th century, mentioned a place in the Persian
Gulf, where springs of sweet waver exist under the bitter waters of the sea, where he could get drinking water for his fleet. The American Oil company at first obtained water from the same springs in the Persian Gulf, before they dug up wells near Dhahran for the supply of
drinking water. Near Bahrain also there exist springs of sweet water at the sea bed from which people have been taking water until quite recently. Besides this apparent meaning which gives a rational proof of Allah’s being the One and the only Lord of the universe, the verse contains a subtle suggestion as well: When Allah wills, He can raise up a righteous community from among a large wicked society just as He can cause springs of palatable and sweet water to gush out from under the salty waters of the sea.

 

(25:54) And He, it is Who has created man from the water and then produced from him two sorts of kindred: by descent and by marriage. Your Lord is All-Powerful.

 

69. Here the miracle of the birth of man from a mere sperm drop and the procreation of his offspring from man and woman has been cited as the proof of Tauhid. Though both man and woman belong to the same genus, they are two species, having important common human
characteristics but different physical structures and psychological traits. It is proof of Tauhid that the All-Powerful Allah has used this difference for making the two, as complements and not antagonists. It is also the design of the All-Powerful Creator that He is creating sons and daughters in the world in due proportion Then the sons marry and create blood relationships, and the daughters are married and become means of forming new relationships. This process goes on to widen to produce families, tribes, and nations belonging to the same race and bound by the same civilization.

The verse has also a subtle suggestion: The entire life is being run on the principle of difference. For example, the difference between the night and the day, the summer and the winter, etc. Therefore, O Muslims, you should patiently endure the differences you are
having with your opponents for these are certain to produce good results.

 

(25:55) And yet people worship deities other than Allah that can neither benefit them nor hurt them. Besides, the unbeliever is ever prone to come to the support of everyone who rebels against his Lord.70

70. This is a characteristic of the typical disbeliever. He is a helper and defender of all those who are rebels against Allah and an enemy of all those who may be striving to raise Allah’s Word and enforce His Law in the world. He is associated directly or indirectly with all the works of Allah’s disobedience and opposes and resists in one way or the other every effort that is made to bring people to the path of Allah’s obedience and service.

 

(25:56) We have not sent you, (O Muhammad), except as a bearer of good tidings and a warner.

71. This (verse 56) was meant to comfort the Prophet (peace be upon him) and to warn the disbelievers who opposed him and obstructed his work as if to say: Your duty is only to convey the message of good news to the people and to warn them of the consequences of
disbelief. You are not responsible for whether they accept your message or reject it, or to reward the believers and punish the disbelievers.

Such words occur in the Quran at other places also and are obviously directed to the disbelievers as if to say: The message of the Prophet is meant to reform the people without any tinge of selfishness. As he does not force the people to accept his message, there is no reason why you should feel offended. If you accept the message, it will be for your own good, and if you reject it, you will be harming yourselves alone. For after conveying the message, he is relieved of his duty and responsibility; then the matter will be between you and Us.

Although this is a very simple and clear interpretation of (verse 56) (and of similar other verses), however yet some people erroneously conclude from it that the only duty and responsibility of the Prophet (peace be upon him) is to convey the message and nothing else. They forget that the Quran has stressed over and over again that the Prophet (peace be upon him) is not only a giver of good news to the believers but he is also their teacher, their lawgiver, judge and guide, a purifier of their morals and a model of life for them, and that every word which he utters is a law which they have to obey and follow willingly in all walks of life and for all times to come.

 

(25:57) Say to them: “I ask of you no reward for my work. My only reward is that whoever so wills may follow the way leading to His Lord.”71a

71a. For explanation, see (E.N. 70 of Surah Al-Mominoon).

(25:58) (O Muhammad), put your trust in Him Who is Ever-Living, Who will never die, and glorify Him with His praise. He suffices as the Knower of the sins of His servants,

 

(25:59) He Who created the heavens and the earth and all that is in between them in six days, and then ascended the Throne;72 the Merciful One. Ask concerning Him the one who knows.

 

72. For an explanation of Throne, see (E.Ns 41, 42 of Surah Al- Aaraf); (E.N. 4 of Surah Younus), and (E.N. 7 Surah of Houd). It is difficult to say what exactly is meant by six days. Here a day may mean a period of time or an ordinary day, like this world. For an explanation of the day, see (E.Ns 11 to 15 of Surah HaMim Sajdah).

 

(25:60) When they are told: “Prostrate yourselves before the Merciful One,” they say: “What is the Merciful One? Shall we prostrate ourselves before whomsoever you command us to prostrate?”73 This even further increases their aversion.“74

73. This they said due to their arrogance and stubbornness just as Pharaoh had said to Prophet Moses: What is the Lord of the universe? For the disbelievers of Makkah were not unaware of the Merciful (Rahman), nor was Pharaoh unaware of the Lord of the universe.
The wording of the verse itself shows that their question about the Merciful was not the result of their ignorance of Him but was due to their rebelliousness. Otherwise, Allah would not have punished them for this but would have informed them politely that He Himself is
Merciful. Besides this, it is well known historically that the word Rahman (Merciful) for Allah had been in common usage in Arabia since ancient times. Please see also (E.N. 5 of Surah As-Sajdah) and (E.N. 35 of Surah Saba).

74. All scholars agree that here a prostration of recital (Sajdah Talawat) has been enjoined, which means that every reader and every hearer must prostrate himself on reciting or hearing the recital of this verse. According to traditions, the one who hears this verse being
recited should say Zadana Allahu khuduan – ma – zada lil adaai nafura: i e. May Allah increase us in humility – even as – the hatred of enemies  increased

 

(25:61) Most blessed is He Who set a constellation in the heavens, and placed in it a great lamp 76 and a shining moon.

 

76. That is, the sun, as mentioned clearly in (Surah Nooh, Ayat 16): And made the sun a lamp.

 

(25:62) He, it is Who has appointed night and day to succeed one another (as a Sign) for him who desires to take heed, or desires to be thankful.77

 

77. The observation and deep consideration of the wonderful phenomenon of the alternation of the day and night is a proof of Tauhid and His Providence so that man may feel grateful
to Him and prostrate himself before Him in all humility.

 

(25:63) The true servants of the Merciful One are those78 who walk on the earth gently” 79and when the foolish ones address them, they simply say: “Peace to you”80

 

78. That is, though all human beings are by birth the servants of the Merciful before Whom you have been invited to prostrate yourselves, and which you disdain, his true servants are those who adopt the way of His obedience consciously and develop such desirable characteristics. Then the natural consequences of the prostration are those found in the lives of the believers and the evil results of rejecting the invitation, those found in your lives.
Here attention is being drawn to the two patterns of character and life. First of those who had accepted the message of the Prophet (peace be upon him) and were following it, and the second of those who persisted in the ways of ignorance. Here only the prominent characteristics of the true believers have been cited, and in contrast, the characteristics of the disbelievers have been left to every discerning eye and mind which could see them all around in society and make its own decision.

79. That is; they do not walk haughtily and arrogantly like the tyrants and mischief-makers, but their gait is of a gentle, right thinking, and good-natured person. Walking humbly does not mean walking like a weak or sick person, nor does it imply the gait of a hypocrite who
walks ostentatiously to show humility or fear of God. According to traditions, the Prophet (peace be upon him) himself used to walk with firm, quick steps. One day Caliph Umar saw a young man walking slowly like a weak, sick person, and asked him: Are you ill? When the
man replied in the negative, the Caliph raised his whip, rebuked him, and told him to walk like a healthy man. This shows that the humble gait is the natural gait of a noble and gentle person and not a gait that shows weakness and undue humility.

In this connection, the first characteristic of the true servants of Allah to which attention has been drawn is their gait. This is because the gait indicates the character of an individual. If a man walks in a humble and dignified way, as opposed to a haughty, vain, and proud manner, it shows that he is a noble and gentle person. Thus the different gaits of different types of people show what sort of characters they possess. The verse means to imply that the true servants of the Merciful can be easily recognized by their gait among the people.
Their attitude toward Allah’s worship and obedience has changed them so thoroughly that it can be seen at first sight from their gate that they are noble, humble, and good natured people, who cannot be expected to indulge in any mischief. For further explanation, see (E.N.43 of Surah Bani Israel )and (E.N 33 of Surah Luqman).

80. “the ignorant people”: Rude and insolent people and not uneducated and illiterate ones. The true servants of the Merciful do not believe in vengeance, even though they may have to
deal with the ignorant people who behave rudely and insolently towards them. If they happen to come across such people, they wish them peace and turn away. The same thing has been expressed in (Surah Al-Qasas, Ayat 55), thus: And when they hear something vain
and absurd they turn away from it, saying, our deeds are for us and your deeds are for you,  peace be to you, we have nothing to do with the ignorant. For details see (E.Ns 72 to 78 of Surah Al-Qasas).

(25:64) who spend the night prostrating themselves before their Lord and standing;81

81. That is, they neither spend their nights in fun and merry making nor in gossips and telling tales, nor in doing wicked deeds, for these are the ways of the ignorant people. The true servants of Allah pass their nights worshipping and remembering Him as much as
they can. This characteristic of theirs has been brought out clearly at several places in the Quran, thus: Their backs forsake their beds and they invoke their Lord in fear and in hope.
(Surah As-Sajdah, Ayat 16). These people (of Paradise) slept but little at night, and prayed for their forgiveness in the hours of the morning. (Surah Az-Zariyat, Ayats 17, 18). And: Can the end of the one, who is obedient to Allah, prostrates himself and stands before Him
during the hours of the night, fears the Hereafter and places his hope in the mercy of his Lord, be like that of a mushrik. (Surah Az- Zumar, Ayat 9).

 

(25:65) who entreat: “Our Lord! Ward off from us the chastisement of Hell, for its chastisement, is one that clings.

 

(25:66) Verily it is a wretched abode and resting place.”82

82. That is, their worship has not made them vain and proud to presume that they are the beloved ones of Allah and that the Fire of Hell will not touch them. On the other hand, in spite of all their worship and good deeds, they are so filled with the fear of the torment of Hell that they pray to their Lord to save them from it, for they do not depend upon their own work for success in the Hereafter but upon the mercy of Allah.

 

(25:67) (The true servants of the Merciful One are) those who are neither extravagant nor niggardly in their spending but keep the golden mean between the two;83

83. The true servants of Allah adopt the golden mean between the two extremes in spending their money. They neither go beyond prudence and necessity in expenditure nor live in wretched circumstances in order to save and hoard money but are frugal. This was the
characteristic of the followers of the Prophet (peace be upon him), which distinguished them from the well-to-do people of Arabia, who were either spending thrifts in regard to the gratification of their own lusts or niggardly in spending their money on good works.

According to Islam extravagance is: (1) To spend even the smallest amount of money in unlawful ways. (2) To go beyond one’s own resources in expenditure even in lawful ways, or to spend money for one’s own pleasure. (3) To spend money in righteous ways not for the
sake of Allah but for mere show. On the other hand, one is miserly if one does not spend money for his own needs and requirements and those of his family in accordance with his resources and position, or if one does not spend money for good works. The way taught by
Islam is the golden mean between the two extremes. The Prophet (peace be upon him) has said: It is a sign of wisdom to adopt the golden mean in one’s living. (Ahmad, Tabarani).

 

(25:68) who invoke no other deity along with Allah, nor take any life – which Allah has forbidden – save justly; who do not commit unlawful sexual intercourse84 – and whoso does that shall meet its penalty;

 

84. The true servants refrain from three great sins: shirk, murder, and adultery. The Prophet (peace be upon him) himself warned of their gravity. According to Abdullah bin Masud, when someone asked him about the worst sins, he replied, (1) It is to set up someone as
equal in rank with Allah, Who has created you. (2) To kill your own child for fear of its sustenance. (3) To commit adultery with the wife of your neighbor. (Bukhari, Muslim, Tirmizi, Nasai, Ahmad). Obviously, this is not a complete list of the heinous sins. But these three instances have been cited because they were most prevalent in the Arab society of
those days.

As regards the inclusion of refraining from shirk among the excellences of the true servants, one may ask why it should be presented as virtue before the disbelievers who did not regard shirk as a vice. It is because the Arabs had doubts about the doctrine of shirk even though they appeared to be deeply involved in it. This is amply supported by their
history. For instance, when Abraha invaded Makkah, the Quraish did not invoke their idols to save the Kabah from him, but they begged Allah to save it. Their contemporary poetry bears sufficient evidence that they regarded the destruction of the people of the elephant
due to Allah’s power and supernatural interference and not due to any help of their idols.
The Quraish and the polytheists of Arabia had also come to know that when Abraha reached Taif on his way to Makkah, the people of Taif had offered him their services to destroy the Kabah and had even provided him guides to take him safely to Makkah through the hills, for fear that he might also destroy the temple of Lat, their chief deity. This event so
much offended the Arabs that for years after this they continued pelting the grave of the chief guide with stones for retaliation. Moreover, the Quraish and the other Arabs attributed their creed to Prophet Abraham (peace be upon him) and looked upon their religious and social customs and their Hajj rites as part of Abraham’s religion. They knew that Prophet Abraham (peace be upon him) was a worshiper of Allah and not of idols. They also had traditions to show as to when they had started idol worship, and which idol had been
brought from where, when, and by whom. The fact is that the common Arab did not have much reverence for his idols. He would even speak insultingly of it and withheld his offerings when it failed to fulfill his wishes and prayers. For instance, there is the story of an Arab who wanted to avenge the murder of his father. He went to the temple of his idol, Zul- Khalasah, and wanted to take an omen. The response came that he should abandon his intention. At this, the Arab became furious and cried out: O Zul-Khalasah! Had you been in my place, and your father was murdered, you would not have said that the murderers should not be punished. Another Arab took his herd of camels to the shrine of his god, named Saad, for seeking its blessings. It was a tall idol that had been smeared with sacrificial blood. On seeing it, the camels became terrified and started running in all directions. The Arab was so filled with rage that he started pelting the idol with stones,
shouting: May God destroy you. I had come to you to seek blessings for my camels, but you have deprived me of all of them. There were certain idols about whose origin filthy stories were current. For instance, the story about Asaf and Nailah whose images had been placed at Safa and Marwa was that they were actually a man and a woman, who had committed adultery inside the Holy Kabah and had been turned into stone by God as a punishment.
When the deities had such a reputation, no worshiper could cherish any reverence for them in his heart. From this one can easily understand that the Arabs did recognize the value of true God worship deep in their hearts, but, on the one hand, it had been suppressed by ancient customs and ways of ignorance, and on the other, the priestly class among the Quraish had vested interests, who were busy creating prejudices against it among the people. They could not give up idol worship because such a step would have brought an end to their
supremacy in Arabia. That is why refraining from shirk and worship of One Allah has been mentioned as a mark of superiority of the followers of the Prophet (peace be upon him) without any fear of contradiction by the disbelievers, for even they in their hearts knew that it was a weighty argument against them.

 

(25:69) his torment shall be doubled for him on the Day of Resurrection, and he will abide in it in ignominy –

 

85. This can have two meanings: (1) His punishment will never come to an end, but it will continue being inflicted relentlessly over and over again. (2) the person who in addition to the sins of disbelief, shirk, and atheism, would have committed murders, adultery, and other sins, will get separate punishment for rebellion and for each other sins. He will be accountable for each of his major and minor sins none of which will be pardoned. For instance, for each murder and for each act of adultery he will be given a separate punishment, and likewise, there will be a separate punishment for every sin committed by him.

 

(25:70) unless he repents and believes and does righteous works. For such, Allah will change their evil deeds into good deeds.% Allah is Ever-Forgiving, Most Compassionate.

86. This is good news for those people who repented and reformed themselves, for they will have the benefit of the general amnesty contained in (verse 70). This was regarded as a great blessing by the true servants because very few of those who embraced Islam had been
free from those vices during their ignorance, and were terrified by the threat contained in (verses 63-69), but this amnesty not only redeemed them but filled them with hope.

Many instances of such people, who sincerely repented and reformed their lives, have been related to the traditions. For instance, Ibn Jarir and Tabarani have related an incident from Abu Hurairah, who says: One day when 1 returned home after offering the Isha prayer in
the Prophet’s (peace be upon him) Mosque, I saw a woman standing at my door. I saluted her and walked into my room, closed the door and busied myself in voluntary worship.
After a while, she knocked at the door. I opened the door and asked what she wanted. She said that she had come with a problem: She had committed zina, had become pregnant, given birth to a child, and then killed it. She wanted to know if there was any chance of her sin being forgiven. I replied in the negative. She went back grief stricken, exclaiming, Ah! this beautiful body was created for the fire! The next morning, after the prayer, when I related the night’s incident before the Prophet (peace be upon him), he said: You gave a very wrong answer, Abu Hurairah: Haven’t you read the Quranic verse which says: (Those) who do not invoke any deity other than Allah…except the one who may have repented (after those sins) and have believed and done righteous deeds? Hearing this from the Prophet (peace be upon him), I went out in search of the woman and had her traced again at the
Isha time. I gave her the good news and told her what the Prophet (peace be upon him) had said in reply to her question. She immediately fell prostrate on the ground and thanked Allah, Who had opened a way for her forgiveness. Then she offered repentance and set a slave-girl, along with her son, free. A similar incident about an old man has been related to the traditions. He came before the Prophet (peace be upon him) and said: O Messenger of Allah, all my life has passed in sin, there is no sin which I have not committed; so much so
that if my sins were to be distributed over the people of the whole world, they would all be doomed. Is there any way out of my forgiveness? The Prophet (peace be upon him) asked him: Have you embraced Islam? He said: I bear witness that there is no god but Allah, and that Muhammad (peace be upon him) is the Messenger of Allah. The Prophet (peace be upon him) said: Go back, Allah is All-Forgiving and has the power to change your evil deeds into good deeds. He asked: Is it about all my crimes and errors? The Prophet (peace be upon him) replied: Yes, it is about all your crimes and errors. (Ibn Kathir).

 

(25:71) Whosoever repents 87 and does good, he returns to Allah in the manner that he should.88

 

87. It has two meanings: (1) When he has repented sincerely, he will start a new life of belief and obedience to Allah and by His grace and help will start doing good deeds instead of evil deeds that he used to do in his life of unbelief, and his evil deeds will be replaced by good deeds. (2) Not only will his evil deeds done in the past be written off but it will also be recorded in his conduct register that he was the servant who gave up rebellion against his Lord and adopted the way of His obedience. Then, as he will feel more and more sorry for his past sins and offer repentance, more and more good deeds will be credited to him. Repenting of one’s wrongdoing and seeking forgiveness is in itself a good deed. Thus, good deeds will supersede all his evil deeds in his conduct register, and he will not only escape punishment in the Hereafter but, in addition, he will also be blessed with high favors by
Allah.

88. That is, ultimately everyone has to return to Allah for Allah alone is man’s last and real refuge. He alone can reward him for his good deeds or punish him for his evil deeds. He alone is All-Merciful and All Compassionate, Who receives the penitent with forgiveness and Who does not rebuke him for his past errors provided that he has repented sincerely, adopted the right attitude, and reformed himself.

 

(25:72) (The true servants of the Merciful One) are those who do not bear witness to any falsehood89 and who, when they pass by frivolity, pass by it with dignity;90

 

89. This also has two meanings: (1) They do not give evidence (in the court of law etc.) in regard to a false thing in order to prove it right, when in fact it is a falsehood or at best a doubtful thing. (2) They have no intention to witness anything which is false, evil, or wicked as spectators. In this sense, every sin and every indecency, every sham and counterfeit act is a falsehood. A true servant of Allah recognizes it as false and shuns it even if it is presented in seemingly beautiful forms of art.

90. The Arabic word Laghve implies all that is vain, useless, and meaningless and it also covers falsehood. The true servants pass by in a dignified manner if they ever come across what is vain as if it were a heap of filth. They do not stay there to enjoy the filth of moral impurity, obscenity, or foul language, nor do they intentionally go anywhere to hear or see or take part in any sort of filth. For further details, see (E.N. 4 of Surah Al-Mominoon).

 

(25:73) who, when they are reminded of the revelations of their Lord,91 do not fall at them deaf and blind;

 

91. The true servants of Allah do not behave like the blind and the deaf towards the revelations of Allah when they are recited to them for their admonition. They do not turn a deaf ear to their teachings and message and do not deliberately close their eyes to the signs that they are asked to observe, but are deeply moved by them. They follow and practice what they are enjoined and retrained from what is forbidden.

 

(25:74) who are prone to pray: “Our Lord! Grant us that our spouses and our offspring be a joy to our eyes,92 and do make us the leaders of the God-fearing.”93

 

92. The most distinctive characteristic of the true servants is their eagerness for prayer to Allah. In (verse 65) their prayer for their own salvation and in (verse 74 )their prayer for their wives and children have been cited: Our Lord, make our wives and children true believers so that they should practice righteousness and become a source of comfort for us.
Their prayer shows that the true servants of Allah are more concerned about the salvation of their beloved ones in the Hereafter than the enjoyment of the world.

It should be noted that this characteristic has been cited here to show that the true servants had sincerely believed in the message. That is why they were so concerned about the faith of their beloved ones. It should also be kept in mind that many of the near and dear ones of the believers had not as yet embraced Islam. If a husband had embraced Islam, the wife was still an unbeliever, and if a youth had accepted Islam, his parents and brothers, and sisters were still involved in disbelief, and vice versa. Therefore, the true servants wept and prayed for them, whenever the picture of their horrible state in Hell came before their eyes.

93. That is, we should excel in piety, righteousness, and good works; nay, we should become the leaders of the pious people so that we may lead them in the propagation of virtue and piety in the world. Incidentally, this characteristic of the true servants was in great contrast to that of the disbelievers, who strove in competition and rivalry with one another for superiority in worldly power and wealth. But it is a pity that some people in our time have misinterpreted this verse as containing sanctions for seeking candidature for political
leadership. According to them, the verse means: Our Lord, make us rulers over the pious people.

 

(25:75) They are the ones who will be rewarded for their patience: lofty palaces94 95 will be granted to them, and they will be received with greeting and salutation.

 

94. The word sabr (fortitude) has been used here in its most comprehensive sense. The true servants courageously endured their persecution by the enemies of the truth; they remained firm and steadfast in their struggle to establish Allah’s way in the land. They carried out their duties enjoined by Allah sincerely and tearlessly without any concern for worldly losses and deprivation, and they withstood all temptations held out by Satan and all the lusts of the flesh.

95. Ghurfah is a high mansion and the word is generally used for the upper chamber of a two storey house. But the reality is that the highest buildings made by man in this world, even the Taj Mahal of India and the skyscrapers of New York, are not the true imitations of the excellent abodes in Paradise. They are so magnificent, grand, and beautiful that human imagination cannot form any picture of their grandeur.

 

(25:76) Therein they shall abide forever: how good an abode, and how good a resting- place!

 

(25:77) Say to them (O Muhammad): “My Lord would not care for you were it not for your prayer96. But now that you have given the lie to (the Message of Allah), an inextricable punishment shall soon come upon you.”

 

96. This warning to the disbelievers has been given in order to contrast it with the great rewards that have been promised to the true servants of Allah as if to say: If you do not invoke Allah for help and protection, and do not worship Him, you will have no value and importance in His sight, and He will not care at all for you because He does not stand in
need of any help from you. It is indeed for your own sake that He has given you the opportunity to invoke Him so that He may turn in mercy towards you; otherwise, there is no difference between you and the rest of creation.

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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