SURAH AL SHUARAH AYAH NO 61 TO 95
فَلَمَّا تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَى إِنَّا لَمُدْرَكُونَ (الشعراء: 61).
قَالَ كَلاَّ إِنَّ مَعِيَ رَبِّي سَيَهْدِينِي (الشعراء: 62).
فَأَوْحَيْنَا إِلَى مُوسَى أَنْ اضْرِبْ بِعَصَاكَ الْبَحْرَ فَانفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ (الشعراء: 63).
وَأَزْلَفْنَا ثَمَّ الآخَرِينَ (الشعراء: 64).
وَأَنْجَيْنَا مُوسَى وَمَنْ مَعَهُ أَجْمَعِينَ (الشعراء: 65).
ثُمَّ أَغْرَقْنَا الآخَرِينَ (الشعراء: 66).
إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ (الشعراء: 67).
وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (الشعراء: 68).
وَاتْلُ عَلَيْهِمْ نَبَأَ إِبْرَاهِيمَ (الشعراء: 69).
إِذْ قَالَ ِلأَبِيهِ وَقَوْمِهِ مَا تَعْبُدُونَ (الشعراء: 70).
قَالُوا نَعْبُدُ أَصْنَامًا فَنَظَلُّ لَهَا عَاكِفِينَ (الشعراء: 71).
قَالَ هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ (الشعراء: 72).
أَوْ يَنْفَعُونَكُمْ أَوْ يَضُرُّونَ (الشعراء: 73).
قَالُوا بَلْ وَجَدْنَا آبَاءَنَا كَذَلِكَ يَفْعَلُونَ (الشعراء: 74).
قَالَ أَفَرَأَيْتُمْ مَا كُنْتُمْ تَعْبُدُونَ (الشعراء: 75).
أَنْتُمْ وَآبَاؤُكُمُ الأَقْدَمُونَ (الشعراء: 76).
فَإِنَّهُمْ عَدُوٌّ لِي إِلاَّ رَبَّ الْعَالَمِينَ (الشعراء: 77).
الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ (الشعراء: 78).
وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ (الشعراء: 79).
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ (الشعراء: 80).
وَالَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ (الشعراء: 81).
وَالَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ (الشعراء: 82).
رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ (الشعراء: 83).
وَاجْعَلْ لِي لِسَانَ صِدْقٍ فِي الآخِرِينَ (الشعراء: 84).
وَاجْعَلْنِي مِنْ وَرَثَةِ جَنَّةِ النَّعِيمِ (الشعراء: 85).
وَاغْفِرْ ِلأَبِي إِنَّهُ كَانَ مِنْ الضَّالِّينَ (الشعراء: 86).
وَلاَ تُخْزِنِي يَوْمَ يُبْعَثُونَ (الشعراء: 87).
يَوْمَ لاَ يَنْفَعُ مَالٌ وَلاَ بَنُونَ (الشعراء: 88).
إِلاَّ مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ (الشعراء: 89).
وَأُزْلِفَتْ الْجَنَّةُ لِلْمُتَّقِينَ (الشعراء: 90).
وَبُرِّزَتْ الْجَحِيمُ لِلْغَاوِينَ (الشعراء: 91).
وَقِيلَ لَهُمْ أَيْنَ مَا كُنْتُمْ تَعْبُدُونَ (الشعراء: 92).
مِنْ دُونِ اللَّهِ هَلْ يَنْصُرُونَكُمْ أَوْ يَنْتَصِرُونَ (الشعراء: 93).
فَكُبْكِبُوا فِيهَا هُمْ وَالْغَاوُونَ (الشعراء: 94).
وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ (الشعراء: 95ا
SURAH AL SHUARAH AYAH NO 61 TO 95
(26:61) and when the groups came face to face, the companions of Moses cried out: “We are overtaken!”
(26:62) Moses said: “Certainly not. My Lord is with me; He will direct me.”46
46. That is, He will show me the way out of this calamity
(26:63) Then We revealed to Moses, (commanding him): “Strike the sea with your rod.” Thereupon the sea split up, and then each became like the mass of a huge mount.”47
47. Literally, tawd is a high mountain. It appears that as soon as Prophet Moses (peace be upon him) struck the sea with his staff, it tore the sea asunder and the waters stood like two mighty mountains on the sides and remained in that condition for so long that, on the one
hand, the Israelite caravans consisting of hundreds of thousands of the migrants were able to pass through safely, and on the other, Pharaoh and his hosts stepped in and reached the middle of the sea. In the natural course, a phenomenon like this has never occurred due
to a windstorm, however strong, the sea should have parted and stood like mighty mountains on either side for such a long time. According to (verse 77 of Surah Ta Ha), Prophet Moses (peace be upon him) was commanded by Allah to make for them (the Israelites) a dry path across the sea. This shows that the smiting of the sea did not only result in dividing the waters into two parts, which stood like mighty mountains on either side, but it also created a dry path in between without any mud or slush. In this connection, one should also consider (verse 24 of Surah Dukhan), which says that after Moses (peace be
upon him) had crossed the sea along with his people, he was commanded by Allah to let the sea remain as it was because Pharaoh is to be drowned in it. This implies that if after crossing the sea, Moses had again struck it with his staff, the two sides would have rejoined, but he was forbidden to do so. Obviously, this was a miracle, and the view of those who try to interpret it as a natural phenomenon is belied. For an explanation, see (E.N. 53 of Surah Ta Ha).
(26:64) We also brought the other party close to the same spot,
(26:65) and We delivered Moses and his companions, all of them,
(26:66) then We drowned the others.48
48. That is, Pharaoh and his army.
(26:67) Surely there is a Sign in this,49 but most of them would not believe.
49. That is, the Quraish have this lesson to learn from this: The obdurate people like Pharaoh, his chiefs, and followers had not believed even though they had been shown clear miracles for years. They had been so blinded by obduracy that even on the occasion of their drowning in the sea although they had seen the sea parting asunder in front of their very eyes, the waters standing like high mountains on either side, and the dry path in between for the Israelite caravans to pass, yet they failed to understand that Moses(peace be upon him) had divine succor and support with him which they had come out to fight. At last, when they came to their senses, it was too late, because they had been overtaken by the wrath of Allah and the sea waters had covered them completely. It was on this occasion that
Pharaoh had cried out: I have believed that there is no god but the real God in Whom the Children of Israel have believed and I am of those who surrender. (Surah Yunus, Ayat 90).
On the other hand, there is a sign in this for the believers, too. They should understand how Allah by His grace causes the truth to prevail in the long run and the falsehood to vanish even though the forces to evil may appear to be dominant for the time being.
(26:68) Verily your Lord is Immensely Mighty, Ever Compassionate.
(26:69) And recount to them the story of Abraham:50
50. This part of the life history of Prophet Abraham (peace be upon him) relates to the time when after his appointment to Prophethood, a conflict had started between him and his people on the questions of shirk and Tauhid. In this connection, the reader should also see (Surah Al-Bagarah, Ayats 258-260); (Surah Al-Anaam, Ayats 75-83); (Surah Maryam, Ayats41-50); (Surah _Al-Anbiya, Ayats 51-70); (Surah As-Saffat, Ayats 83-113); and (Surah AIl-Mumtahanah, Ayats 4-5).
The Quran has especially repeated this part of Prophet Abraham’s life story over and over again because the Arabs in general and the Quraish, in particular, regarded themselves as his followers and professed his way and creed. Besides them, the Christians and the Jews also claimed that Abraham was their religious leader and guide. That is why the Quran admonishes them over and over again that the creed brought by Abraham was Islam itself, which is now being presented by the Prophet Muhammad (peace be upon him), and which they are opposing tooth and nail. Prophet Abraham (peace be upon him) was not a mushrik, but an antagonist against shirk, and for the same reason he had to leave his home and country and live as a migrant in Syria, Palestine, and Hejaz. Thus he was neither a Jew nor a Christian because Judaism and Christianity appeared centuries after him. This historical
argument could neither be refuted by the mushriks, nor by the Jews or the Christians, because the mushriks themselves admitted that idol-worship in Arabia had started several centuries after Prophet Abraham (peace be upon him), and the Jews and the Christians also could not deny that Prophet Abraham (peace be upon him) had lived long before the beginning of Judaism and Christianity. This obviously meant that the special beliefs and customs that those people thought formed the basis of their religion, were not part of the original religion taught by Prophet Abraham (peace be upon him). True religion was the one
that had no tinge of those impurities but was based on the worship and obedience of One Allah alone. That is why the Quran says:
Abraham was neither a Jew nor a Christian, but he was a Muslim, sound in the faith, and he was not of those who set up partners with Allah. Surely only those people who follow Abraham are entitled to claim a relationship with him. Now this Prophet and the believers
are better entitled to this relationship. (Surha Al Anaam, Ayats 67, 68).
(26:70) when he asked his father and his people: “What do you worship?”51
51. Obviously the object of this question was to remind the people that the deities which they worshiped were false and absolutely powerless. In Surah Al Anbiya the same question has been posed thus: What are these images to which you are so devoted. (verse 52).
(26:71) They answered: “There are some idols that we worship and are devoted to them with constancy.”52
52. Though everybody knew that they worshiped idols, their answer implied that they were firm in faith and their hearts were satisfied with it as if to say: We also know that these are idols of stone and wood, which we worship, but our faith demands that we should serve
and worship them devotedly.
(26:72) He asked: “Do they hear you when you call them
(26:73) or do they cause you any benefit or harm?”
(26:74) They answered: “No; but we found our forefathers doing so.”53
53. That is, we do not worship and serve them because they hear our prayers and supplications, or that they can harm and benefit us, but because we have seen our elders worshiping and serving them. Thus, they themselves admitted that the only reason for their worshiping the idols was the blind imitation of their forefathers. In other words, they meant this: There is nothing new in what you are telling us, We know that these are idols of stone and wood, which do not hear anything, nor can harm or do good, but we cannot believe that our elders who have been worshiping them since centuries, generation after generation, were foolish people. They must have had some good reason for worshiping these lifeless images, SO we are doing the same as we have full faith in them.
(26:75) Thereupon, Abraham said: “Have you seen (with your eyes) those whom you have been worshipping,
(26:76) you and your forefathers of yore? 54
54. That is, is it enough to say that a religion is true only because it has been held as such by their ancestors? Should people, generation after generation, go on following their ancestors in their footsteps blindly without ever caring to see whether the deities they worship possess any divine attribute or not and whether they have any power to influence their destinies?
(26:77) They are all enemies to me;55 all, except the Lord of the Universe56
55. That is, when I consider them, I see that if I worship them, I shall ruin myself both in this world and in the Hereafter. As their worship is clearly harmful, worshiping them is worshiping one’s enemy. These words of Prophet Abraham (peace be upon him) bear a close connection with (verses 81, and 82 of Surah Maryam), which say: These people have set up gods other than Allah so that they may become their supporters. But they will have no supporters; all of them will not only disown their worship but also become their opponents(on the Day of Judgment).
It should be noted that Prophet Abraham (peace be upon him) did not say: They are enemies to you, but said: They are enemies to me. In the first case, there was every chance that the people would have felt offended and provoked because it would have been difficult for them to understand how their own gods could be their enemies. As a matter of fact, Prophet Abraham (peace be upon him) appealed to the natural feeling of man that he is his own well-wisher and cannot wish ill of himself deliberately. This would inevitably have led the addressees to think whether what they were doing was really for their good and was
in no way harmful.
56. That is, of all the deities who are being worshiped in the world, there is only One Allah alone, Lord of the universe, in whose worship I find any good for myself, and Whose worship is the worship of one’s own Cherisher and Supporter, and not of one’s enemy. Then Prophet Abraham (peace be upon him) briefly gives the arguments, which nobody could refute, as to why Allah alone is worthy of man’s worship and indirectly suggests that his addressees (the idol-worshipers) had no rational basis for worshiping deities other than Allah except in blind imitation of their forefathers.
(26:78) Who created me and Who guides me;57
57. This is the first reason for which Allah, and One Allah alone, is worthy of man’s worship. The people also knew and believed that Allah alone was their Creator without any partner.
Not only that but all the polytheists of the world also have always held the belief that even the deities they worshiped were the creation of Allah. Except for the atheist, none have ever denied that Allah is the Creator of the whole universe. This argument of the Prophet Abraham (peace be upon him) implied that being a creature, he could only worship his Creator, Who was alone worthy of his worship, and none else, because none besides Allah had any share in His creation.
(26:79) Who gives me food and drink,
(26:80) and Who, when I am ill, heals me;58
58. The second reason for worshiping Allah and Allah alone is that Allah has not become unconcerned with a man after creating him and has not left him alone to seek other supporters for help, but has also taken the responsibility of making arrangements for his guidance, protection, and fulfillment of his needs. The moment a human child is born, milk is produced for it in the breasts of his mother, and some unseen power teaches it the way to suck it and take it down the throat. From the first day of his life till his death, the Creator has provided in the world around him all necessary means required for every stage of his life for his development and guidance, sustenance, and survival. He has also endowed him with all those powers and abilities which are needed to use the means with advantage and given him all necessary guidance for every sphere of life. Then for the protection of human
life against all sorts of diseases, germs, and poisons, He has created such effective antidotes that they have not yet been fully encompassed by human knowledge. If these natural arrangements had not been made, even a thorn prick would have proved fatal. When this all-pervading mercy and providence of the Creator is supporting and sustaining man at all times in every way, there could be no greater folly and ingratitude on the part of man than this that he should bow down before others than Allah and seek their help in need and trouble.
(26:81) Who will cause me to die and — will again restore me to life;
(26:82) Who, I hope, will forgive me my sins on the Day of Judgement.”59
59. The third reason for worshiping none but Allah is that man’s relation with his God is not merely confined to this worldly life, which will end at death, but extends to life after death also. The same God Who brought him into existence, recalls him and there is no power
that can stop his return from the world. No remedy, no physician, no god or goddess has ever been able to catch the hand which takes man out of this world. Even all those men who were made deities and worshiped could not ward off their own deaths. Only Allah judges
and decides when a particular person is to be recalled from the world, and whenever somebody is recalled by Him, he has to leave this world in any case. Then it is Allah alone Who will decide as to when He should raise back to life all those people who were born in this world and died and buried here, and ask them to account for their worldly lives. Then also nobody will have the power to stop the resurrection of himself or others. Every human being will have to rise at the command of Allah and appear in His court. Then Allah alone will be the Judge on that Day, and nobody else will be a partner in his judgment to any
degree. To punish or to forgive will be entirely in Allah’s discretion. Nobody will have the power to get somebody forgiven if Allah would want to punish him, and punished if Allah would want to forgive him. All those regarded as intercessors in the world, will themselves be hoping for Allah’s mercy and grace for their forgiveness. In view of these facts anybody who worships others than Allah is in fact preparing for his own doom. There can be no greater misfortune than this that man should turn away from Allah Who controls
his life here as well as in the Hereafter and should turn for help and support to those who are utterly powerless in this regard.
(26:83) (And then Abraham prayed): “My Lord, endow me with knowledge and wisdom60 and join me with the righteous,“61
60. Hukm here does not mean Prophethood, because at the time this prayer was made, Prophet Abraham (peace be upon him) had already been appointed a Prophet. Even if this prayer was made before that, Prophethood is not bestowed upon request, but it is something
which Allah Himself bestows on those He wills. That is why hukm has been translated as wisdom, knowledge, right understanding, and power of judgment. The Prophet (peace be upon him) is also reported to have made a similar prayer. Arinal-ashyaa kama hiya: O Allah,
give us the power to see and understand a thing as it really is and to form an opinion about it according to its reality.
61. “Join me with the righteous”: Give me a righteous society to live here in this world and raise me along with the righteous in the Hereafter. To be raised back to life with the righteous and to attain one’s salvation have one and the same meaning. Therefore, this
should be the prayer of every person who believes in the life-after-death and in reward and punishment. Even in this world, a pious man cherishes the desire that God should save him from living a life in an immoral and wicked society and should join him with the righteous
people. A pious and righteous person will remain ill at ease and restless until either his own society should become clean and pure morally, or he leaves it to join another society that is practicing and following the principles of truth and honesty.
(26:84) and grant me an honorable reputation among posterity,
62. That is, grant me true renown among posterity. Grant me the grace that posterity should remember me as a good and pious man after my death and not as one of the unjust people, who were not only wicked themselves but who left nothing but wickedness behind them in
the world. Enable me to perform such high deeds that my life should become a source of light for others for all times to come, and I should be counted among the benefactors of humanity. This is not a prayer for worldly greatness and renown, but for true greatness and renown, which can be achieved only as a result of solid and valuable services. A person’s achieving such true renown and glory has two good aspects:
(1) The people of the world get a good example to follow, as against bad examples, which inspires them with piety and encourages them to follow the right way; and
(2) The righteous person will not only get the rewards of works done by posterity who was guided aright by the good example left and set by him, but in addition to his own good works, he will have the evidence of the millions of people in his favor that he had left behind him in the world fountains of guidance, which went on benefiting people, generation after generation, till the Day of Resurrection.
(26:85) and make me of those who will inherit the Garden of Bliss,
(26:86) and forgive my father for he is among those who strayed,
63. Some commentators have interpreted this prayer of Prophet Abraham for his father’s forgiveness to imply that he had prayed to God to grant his father the favor to accept Islam because forgiveness, in any case, is inter-linked with and dependent upon faith. But this
interpretation is not borne out by the other verses of the Quran. The Quran says that when Prophet Abraham (peace be upon him) left his home at the tyrannical treatment of his father, he said: I bid farewell to you; I shall pray to my Lord to forgive you for He is very kind to me. (Surah Maryam, Ayat 47). To fulfill this promise, he not only prayed for the forgiveness of his father, but for both his parents: Lord, forgive me and my parents. (Surah Ibrahim Ayat 41). But afterward, he himself realized that an enemy of the truth, even if he is the father of a believer, does not deserve a prayer of forgiveness. Thus according to (verse 114 of Surah At- Taubah): The prayer of Abraham for his father was only to fulfill a promise he had made to him, but when he realized that he was an enemy of Allah, he disowned him.
(26:87) and disgrace me not on the Day when people will be raised to life,64
64. That is, do not put me to disgrace on the Day of Judgment by inflicting punishment on my father in front of all mankind, when I myself shall be witnessing his punishment helplessly.
(26:88) the Day when nothing will avail, neither wealth nor offspring,
(26:89) but only he that brings to Allah a sound heart will (attain to success).”65
65. It cannot be said with certainty whether verses 88, 89 are a part of Prophet Abraham’s (peace be upon him) prayer, or whether they are addition by Allah. In the first case, they will mean that Prophet Abraham (peace be upon him) while praying for his father had a full realization of these facts. In the second case, they will be a comment by Allah on Abraham’s (peace be upon him) prayer, as if to say: On the Day of Judgment, only a sound heart, sound in faith and free from disobedience and sin, will be of any avail to man and not wealth and
children, for wealth, and children can be useful only if one possesses a sound heart. Wealth will be useful if one would have spent it sincerely and faithfully for the sake of Allah, otherwise, even a millionaire will be a poor man there. Children also will be of help only to the extent that a person might have educated them in faith and good conduct to the best of his ability; otherwise, even if the son is a Prophet, his father will not escape punishment if he died in the state of unbelief, because such a father will have no share in the goodness of his children.
(26:90) (On that Day)66the Garden will be brought near to the God-fearing, 66. (Verses 90-102) do not seem to be a part of Prophet Abraham’s (peace be upon him) speech, but they are Allah’s words.
66. (Verses 90-102) do not seem to be a part of Prophet Abraham’s (peace be upon him) speech, but they are Allah’s words.
(26:91) and the Fire will be uncovered for those who strayed,67
67. That is, on the one hand, the righteous people will be shown the countless blessings which they will enjoy in Paradise by Allah’s grace, and on the other hand, Hell will be set open with all its dreads and horrors before the straying people, when they will still be in the
Plain of Resurrection.
(26:92) and they will be asked: “Where are the gods that you worshipped
(26:93) beside Allah? Can they be of any help to you, or even be of any help to themselves?”
(26:94) Then the idols and those who strayed will be hurled into the Fire headlong, one upon another,68
68. Kubkibu in the text has two meanings: (1) They will be hurled into Hell one upon the other, and (2) they will go on rolling down into the depths of Hell.
(26:95) and so too the hosts of Iblis, all of them.