QURANs SURAH NAML ( THE ANTs) AYAH NO 61 TO 80

الْبَحْرَيْنِ حَاجِزًا أَءِلَهٌ مَعَ اللَّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ (النمل: 61).
أَمَّنْ يُجِيبُ الْمُضطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الأَرْضِ أَءِلَهٌ مَعَ اللَّهِ قَلِيلاً مَا تَذَكَّرُونَ (النمل: 62).
أَمَّنْ يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ وَمَنْ يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ أَءِلَهٌ مَعَ اللَّهِ تَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ (النمل: 63).
أَمَّنْ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالأَرْضِ أَءِلَهٌ مَعَ اللَّهِ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنتُمْ صَادِقِينَ (النمل: 64).
قُلْ لاَ يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالأَرْضِ الْغَيْبَ إِلاَّ اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (النمل: 65).
بَلْ ادَّارَكَ عِلْمُهُمْ فِي الآخِرَةِ بَلْ هُمْ فِي شَكٍّ مِنْهَا بَلْ هُمْ مِنْهَا عَمُونَ (النمل: 66).
وَقَالَ الَّذِينَ كَفَرُوا أَئِذَا كُنَّا تُرَابًا وَآبَاؤُنَا أَئِنَّا لَمُخْرَجُونَ (النمل: 67).
لَقَدْ وُعِدْنَا هَذَا نَحْنُ وَآبَاؤُنَا مِنْ قَبْلُ إِنْ هَذَا إِلاَّ أَسَاطِيرُ الأَوَّلِينَ (النمل: 68).
قُلْ سِيرُوا فِي الأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ (النمل: 69).
وَلاَ تَحْزَنْ عَلَيْهِمْ وَلاَ تَكُنْ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ (النمل: 70).
وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنتُمْ صَادِقِينَ (النمل: 71).
قُلْ عَسَى أَنْ يَكُونَ رَدِفَ لَكُمْ بَعْضُ الَّذِي تَسْتَعْجِلُونَ (النمل: 72).
وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَهُمْ لاَ يَشْكُرُونَ (النمل: 73).
وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ (النمل: 74).
وَمَا مِنْ غَائِبَةٍ فِي السَّمَاءِ وَالأَرْضِ إِلاَّ فِي كِتَابٍ مُبِينٍ (النمل: 75).
إِنَّ هَذَا الْقُرْآنَ يَقُصُّ عَلَى بَنِي إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ (النمل: 76).
وَإِنَّهُ لَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ (النمل: 77).
إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ بِحُكْمِهِ وَهُوَ الْعَزِيزُ الْعَلِيمُ (النمل: 78).
فَتَوَكَّلْ عَلَى اللَّهِ إِنَّكَ عَلَى الْحَقِّ الْمُبِينِ (النمل: 79).
إِنَّكَ لاَ تُسْمِعُ الْمَوْتَى وَلاَ تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ (النمل: 80).

 

SURAH NAML ( THE ANTs) AYAH NO 61 TO 80

 

(27:61) Who is it Who has made the earth a place of resort,“ and has caused rivers to flow in its midst, and has placed upon it firm mountains, and has placed a barrier between two masses of water? Is there any god associated with Allah (in these tasks)? Nay; but most of them do not know.

74. It is not a simple thing for the earth to be a place of rest for the countless kinds of different creations living on it. If a man looks into the wise harmony and coordination with which this sphere of the earth has been established, he is simply amazed and starts feeling that these harmonies and concordances and relations could not be brought about without the grand design of an All-Wise, All-Knowing and All-Powerful God. This sphere of the earth is floating in space and is not resting on anything, yet there is no commotion and no vibration in its movement. Had there been any vibration in it, such as we experience during an earthquake, life could not exist here. This sphere comes before the sun and hides from it regularly, which causes the alternation of day and night. Had it turned the same face perpetually towards the sun and kept the other side always hidden, no life could be possible
here, for on the bright side all life would have been shriveled up, and on the dark side, all life would have been frozen to death. The sphere is enveloped by a five hundred-mile thick atmosphere, which protects it against the continual bombardment of meteors, otherwise, the
twenty million meteors on average, which dart towards the earth daily at 30 miles per second, would have caused such destruction as would not have allowed any man animal or tree to survive. The same atmosphere controls the temperature, raises clouds from the oceans, carries water to different parts of the earth, and provides the required gases that sustain human, animal, and plant life. Without it, the earth could not become a fit place of rest for any kind of animal life. Just under the earth’s surface all those minerals and chemicals which are essential to the survival of vegetable and animal life have been provided in abundance. Wherever these natural resources do not exist, the land there cannot sustain any kind of life. A great store of water has been arranged on the earth in the form of oceans, rivers, lakes, springs, and underground channels, and snow in the mountains which melts and flows down in the form of rivers. Without such an arrangement there could be no life. Then the earth has been endowed with an appropriate gravitational pull by which it keeps the water and, air and all other things found on it attracted to it. If this pull had
been a little less strong, it could not have stopped the air and the water from escaping. It would also have so much increased the temperature that life here would have become difficult. On the other hand, if the gravitational pull had been a little stronger, the atmosphere would have been denser, its pressure would have increased, evaporation would have become difficult and rains impossible; the cold would have increased and fewer areas on
earth would have been inhabitable; men and animals would have been shorter in size but heavier in weight, which would have made movement difficult. Besides, this sphere has been located at a suitable distance from the sun, which is most appropriate for the population here. If the distance had been longer, the earth would have received less heat, the climate would have been much colder, the seasons much longer and the earth would be hardly inhabitable. On the other hand, if the distance had been shorter, the intensity of the heat along with other factors would have rendered it unfit for the kind of life man is living here.

These are a few of those harmonies and concordances due to which earth has become a place of rest for its population. A man with a little common sense who is aware of these facts cannot imagine for a moment that these concordances have come into existence without the design of an All-Wise Creator, as a mere accident, nor can he ever conceive that a god or goddess, jinn or prophet, saint or angel, could have had any hand in the creation and bringing into operation of this grand design.

75. The bodies of sweet and saline waters that exist on the earth but do not intermingle. Underground water channels mostly flow separately with sweet water and saline water side by side. Even in the middle of the bitter seas there exist some places springs of sweet water; their current remains separate from the seawater and the sea
passengers obtain their drinking water from it. See, (E.N. 68 of Surah Al-Purgan).

 

(27:62) Who is it Who heeds the prayers of the distressed when he calls out to Him and Who removes his affliction?76And who is it Who makes you vicegerents of the earth?77 Is there any god associated with Allah (in this task)? How little do you reflect!

 

76. The Arab polytheists themselves knew and acknowledged that Allah alone could avert a disaster. Therefore, the Quran reminds them again and again that they implore Allah alone for help when they are confronted by a calamity. But when the calamity is removed, they
start invoking others besides Allah. (See (E.Ns. 29 to 41 of Surah Al-Anaam); (Surah Yunus: Ayats 21-22); (E.N. 46 of Surah An-Nahl); and (E.N. 84 of Surah Bani-Israil). And this is not only true of the Arab polytheists but of all polytheists; so much so that even the Russian
atheists who are regularly campaigning against God-worship, had to invoke God when in the Second World War they were tightly encircled by the German forces.

77. This has two meanings: (1) “He raises one generation after the other and one nation after the other”; and (2) “He gives you power and authority to rule in the earth”.

(27:63) Who is it Who guides you through the darkness on land and sea?2 And Who sends winds as heralds of good tidings ahead of His Mercy?2 Is there any god associated with Allah (in this task)? Exalted be Allah above whatever they associate with Him in His Divinity!

 

78. That is, “He has made such arrangements by means of the stars that you can find your way even in the darkness of the night.” This is also because of the wise planning of Allah that He has created such means by which man can determine his direction and the way to
his destination in his journeys by sea and land. In the daytime, he is guided by different land-marks and the direction of sunrise and sunset, and in the dark nights by the stars. In Surah An-Nahl this has been counted among the bounties of Allah: “He has placed land- marks to direct people, and by the stars, too, they are guided aright.” (Ayat 16).

79. “His mercy” is the rain whose coming is promptly foretold by the winds.

 

(27:64) Who is it Who creates in the first instance and then repeats it?80 Who is it Who provides you with sustenance from the heavens and the earth?81 Is there any god associated with Allah (in these tasks)? Say: “Bring forth your evidence, if you are truthful.”8

 

80. The simple fact that has been expressed in this one sentence is so vast in meaning and detail that as one considers it more and more deeply, one goes on getting new and ever-new proofs of Allah’s existence and His unity. In the first place, take the question of the creation itself. A man by his knowledge has not been able to discover what life is, and how and where it comes from. So far the admitted scientific fact is that the mere arrangement of inanimate matter by itself cannot bring about life. Though atheists assume, unscientifically, that life comes into existence automatically when all the elements essential for its creation combine together accidentally in the right proportion, if the mathematical law of chance is applied to it, the possibility of its occurrence comes to naught. All attempts made so far to produce animate matter out of inanimate matter experimentally in the laboratory have met with utter failure in spite of employing every possible care. At the most what has been created is DNA, which is the basic constituent of the living cell. This is the essence of life but not life itself. Life in itself even now is a miracle that cannot be explained scientifically except by saying that it is the result of a Creator’s will and command and design.

Furthermore, life does not exist in a solitary form but in a limitless variety of forms. Man has so far discovered more or less a million species of animals and two hundred thousand species of plants on the earth, which in their constitution and special characteristics are so
clearly and absolutely different from one another, and have been maintaining their distinctive features since the earliest known times so consistently that no Darwin could ever give any rational explanation of this great variety of life except the existence of the creative design of One God. Not a link has so far been discovered between any two species, which might have broken up the form of the characteristics and constitution of one species and might be struggling to attain the characteristics and constitution of another species. The whole record of the fossils is without such a precedent, and among the existing animals also there is no such “eunuch” in its physical form. Any member of any species that exists is found with the distinctive features of its own species, and every story that is invented and announced from time to time about the discovery of some missing link is destroyed by the
facts themselves. Therefore, the inevitable fact is that it is the All-Wise Designer, the Planner of creation, its Enforcer, and its Fashioner, who has endowed life with all its countless different forms.

This was about the beginning of the creation. Now let us consider its reproduction. The Creator has placed in the constitution and make-up of every animal and vegetable species such a wonderful mechanism, which goes on producing through its countless members an endless race exactly with its own distinctive form and nature and characteristics, and it never has happened even by mistake that in these millions and millions of tiny sex workshops a certain workshop of a species may have turned out a specimen of a different species. The observations of modern Genetics in this connection present wonderful facts.
Every plant has been so endowed with the capability of procreating its species that the new generation should possess all the distinctive characteristics of its own species and its every member should be distinguished in its special features from the members of all other species.
This element for the survival of the species and its procreation is contained in a part of a cell of every plant, which can be seen with effort only through a most powerful microscope. This tiny engineer directs the whole development of the plant precisely and definitely on the way which is the way of its own distinctive species. That is why all the plants that have emerged from a grain of wheat anywhere in the world have in turn produced only wheat. In no climate and in no region has it ever happened that from the whole race of a grain of wheat even a single grain of barley might have emerged. The same is the case with animals and men. None of them has been created just for once but on an inconceivably high scale, a huge factory of reproduction is functioning everywhere, which is constantly bringing into existence, from the members of every species, countless other members of the same species.
If one considers the microscopic germ of procreation which along with all the distinctive features and hereditary characteristics of its species is found in a small portion of its tiny self and then looks at the extremely delicate and complex physiological system and the subtle, intricate processes by which the procreative seed of every member of every species produces a member of the same species, one cannot conceive for a moment that such a tine and subtle system could come into being by itself, and then keeps on functioning by itself in millions and millions of the members of different species. This thing stands in need of an All-Wise Designer not only for its beginning but for its proper and perpetual functioning. It also needs an Administrator Who is at once Wise and Ever-Living Self-Subsistent, who is ever watching and guiding the work of these workshops.

These facts destroy the very basis of an atheist’s denial of God as also of a polytheist’s creed of polytheism. A foolish person only can think that an angel or a jinn or a prophet or a saint has any hand in this work of God, but no unbiased person possessed of a little common sense can ever say that this huge workshop of production and reproduction with all its underlying wisdom and order started working just accidentally and has since been working so automatically.

81. The question of the provision of sustenance also is not so simple as a person may feel it to be from a cursory study of this brief sentence. There exist on this earth millions of animal and vegetable species, each comprising billions of members having different food requirements. The Creator has arranged the means of sustenance for each species in such abundance and so within easy reach that members of no species ever go without food. Then the agencies of the earth and sky which combine and work together in this system are varied and countless. Unless there is the right kind of coordination and harmony between the heat, light, air, water, and the diverse substances of the earth, not a single particle of food can be produced. Can anyone conceive that this wise system could come about just accidentally without the intelligent planning and design of an All-Wise Creator? And can anybody in his
senses imagine that in this system there could be any hand of a jinn or an angel or the spirit of a pious man?

82. That is, “You should either bring proof to show that someone else is an associate of Allah in these works, or, if that is not possible, you should at least explain by an argument why you should worship and serve any other god besides Allah when One Allah alone has
done, and is doing, all these works.”

 

(27:65) Say: “None in the heavens or on the earth: 83 has knowledge of the Unseen save Allah. They do not know when they will be raised to life.”84

83. In the preceding verses, arguments have been given to prove that Allah is the One and only Deity when considered from the viewpoint of creation, design, and provision of the means of sustenance. Now in this verse, it is being told that from the viewpoint of knowledge too, which is an important attribute of the Godhead, Allah is Unique and without
association. Whatever creations are there in the heavens and the earth, whether angels or jinns, prophets, and saints, or other men and other creatures, they have only limited knowledge.
Something is hidden from all of them. The All-Knowing One is only Allah, from Whom nothing whatever of this universe is hidden, and who knows everything of the past and the present and the future.

The word ghaib means something hidden and covered. As a term, it implies everything which is unknown, and beyond one’s sphere of knowledge and information. There are many things in the world that individually are known to some human beings and unknown to others. And there are many others which taken as a whole have never been
known to any of mankind, nor are known at present; nor will be known in the future: The same is the case with the jinns and the angels and other kinds of creation: certain things are known to some of them and hidden from others, and many things hidden from all of them and known to none. All kinds of hidden things are only known to One Being, the All- Knowing Allah. For Him nothing is unknown, everything is known and evident.

In order to bring out this reality the method of the question as employed above with regard to the creation, design, and sustenance of the universe has not been adopted here. The reason is that the manifestations of those attributes are clear and evident which everyone sees, and which even the pagans and polytheists acknowledged, and do even today, that they are the works of Allah. So, the argument adopted above was: When all these works, as you admit,
are being done by Allah, and no one else is His partner in these, why have you then made others His associates in Divinity, and in His worship? However, the attribute of knowledge has no perceptible manifestation which may be referred to and pointed out. It can be
comprehended only by thought and reflection. Therefore, it has been put forward as an assertion instead of a question. Now it is for every intelligent person to think and consider for himself whether it is reasonable to believe that there should be any other than Allah,
who is all-knowing, i.e. who knows all those conditions and things and realities that existed in the universe in the past; or exist now; or will exist in the future. And if there is none other who is all-knowing, and cannot be, then is it reasonable to believe that any of those who are not aware fully of the realities and conditions and circumstances, cannot become the answerer of the people’s prayers, fulfiller of their needs and remover of their hardships?

There is a subtle relationship between Divinity and the knowledge of the unseen and hidden. Since the earliest times in whatever being has man imagined the presence of an attribute of Godhead, he has taken it for granted that it knows everything and nothing is hidden from it.
In other words, it is self-evident for man to believe that making or marring the destinies, answering the prayers, fulfilling the needs, and helping everyone in need of help, can be the work of the being who knows everything and from whom nothing is hidden. That is why
whomsoever man has regarded as possessor of the powers and authority of Godhead, he has necessarily regarded him as the knower of all hidden things as well. For his intellect testifies rightly that knowledge and authority are interdependent. Now if it is a fact that
none but God is the Creator and the Designer and the Answerer of the prayers and the Providence, as has been proved in the foregoing verses, then it is also a self-evident reality that none but God is the Knower of the hidden things. After all, who in his senses could
imagine that an angel or a jinn or a prophet or a saint or any other creature would be knowing where and what kinds of animals existed in the oceans and in the atmosphere and under the layers of the earth and upon its surface? And what is the correct number of planets in the heavens? And what kinds of creatures exist in each of them? And where is each one of these creatures living and what are their requirements? All this should necessarily be known to Allah because He has created them and He alone has to watch over their conditions and control their affairs and arrange for their sustenance. But how can someone else with his limited self have this vast and all-embracing knowledge and what has he to do with the functions of creation and sustenance that he should know these things?

Then this quality is also not divisible in the sense that a person, for instance, may be the knower of everything on the earth, or the knower of everything concerning human beings only, on the earth. It is, in the same way, indivisible as God’s Creativity and His Providence, and His Self- Subsistence indivisible. After all, how can it be possible for one to
know all the affairs and all the conditions and states of all human beings who have been born in the world since the beginning of creation, and will be born till Resurrection, from the time their mothers conceived them till the time they will breathe their last? And how and
why will he know all this? Is he the creator of these countless multitudes?  Did he create their seed in their fathers’ sperm drop? Did he mold and shape them in their mother’s womb? Did he arrange for their normal birth? Did he make the destiny of each one of them?
Is he responsible for taking decisions with regard to their life and death, their health and ill-health, their prosperity and adversity, and their rise and fall in the world? And since when did he becomes responsible for it? Since before his own birth or since after it? And how can these responsibilities remain confined only to human beings? This is only a part of the universal administration of the heavens and the earth. The Being Who is controlling the whole universe is the Being who alone can be responsible for the creation and death of men, for restricting and extending their provisions, and for making and marring their destinies.

That is why it is a fundamental article of Islam that none other than Allah is the Knower of the hidden and unseen things. Allah may disclose whatever of His information He wills to whomsoever of His servants He pleases and blesses him with the knowledge of one or more of the hidden things as a whole. Being the Knower of all hidden and unseen things is the attribute only of Allah, Who is the Lord of all creation “He alone has the keys of the ‘unseen’ of which none has the knowledge but He.” (Surah Al-Anaam: Ayat 59). “Allah alone has the
knowledge of the Hour: He alone sends down the rain and He alone knows what is (taking shape) in the wombs of the mothers. No living knowing what he will earn the next day, nor does anybody know in what land he will die.” (Surah Lugman: Ayat 34). “He knows what is before the people and also what is hidden from them, and they cannot comprehend anything of His knowledge save whatever He Himself may please to reveal.” (Al Bagarah:  Ayat 255).

The Quran does not rest content with this general and absolute negation of the knowledge of the hidden and unseen for the different forms of creation. But about the Prophets in particular, and the Prophet Muhammad (peace be upon him), it clearly says that they do not possess the knowledge of the hidden and unseen and that they were given only that much knowledge of the hidden by Allah as was necessary to enable them to carry out the duties of prophethood. (Surah Al-Anaam: Ayat 50); (Surah Al-Aaraf: Ayat 187); (Surah At-Taubah:
Ayat 101); (Surah Hud: Ayat 31); (Surah Al-Ahzab: Ayat 63); (Surah Al-Ahqaf: Ayat_9); (Surah At-Tahrim: Ayat 3): and (Surah Al-Jinn: Ayats 26-28) do not leave any room for doubt in this regard.

All these elucidations of the Quran support and explain the verse under discussion after which there remains no doubt that looking upon another than Allah as the knower of the hidden and unseen and believing that someone else also possesses the knowledge of all the
past and future events, is an absolutely un-Islamic belief. Bukhari, Muslim, Tirmidhi, Nasai,

Imam Ahmad, Ibn Jarir, and Ibn Abu Hatim have cited this saying of Aishah (may Allah be pleased with her) through authentic reporters: “Whoever claimed that the Prophet (peace be upon him) knew what was going to happen the next day, accused Allah of lying, for Allah
says: O Prophet, say, None in the heavens and the earth has the knowledge of the hidden and unseen but Allah.” Ibn al- Mundhir has reported this on the authority of Ikrimah, the well-known pupil of Abdullah bin Abbas: A person asked the Prophet (peace be upon him),
O Muhammad, when will Resurrection be? And our territory is suffering from famine:
when will it rain? And my wife is pregnant: what will she deliver, a boy or a girl? And I know what I have earned today; but what shall I earn tomorrow? And I know where I was born, but where shall I die? In reply, the Prophet (peace be upon him) recited (verse 34 of Surah Luqman )as cited above. Then the well-known tradition as reported in Bukhari; and Muslim and other works of Hadith also supports the same. According to it one of the questions asked by Angel Gabriel from the Prophet (peace be upon him) when he sat among the companions in human shape before him, was: “When will Resurrection be?” The Prophet (peace be upon him) replied: “The one being questioned knows no better than the one questioning.” Then added, “This is one of those five things whose knowledge is possessed by none but Allah,” and then he recited the above-cited verse of Surah Luqman.

84. That is “Those others about whom it is thought that they possess the knowledge of the hidden and, therefore, are regarded as partners in Divinity, are themselves unaware of their future. They do not know when will Resurrection be, and when will Allah raise them up
again.”

 

(27:66) Nay, but they have lost their knowledge of the Hereafter. They are steeped in doubt and uncertainty about it: rather they are blind to it.85

85. After warning the people about their basic errors with regard to Divinity, it is being said that the reason why these people are involved in these errors is not that they have reached this conclusion after serious thought and deliberation that there also exist other beings who
are Allah’s associates in His Divinity, but the actual reason is that they have never considered this matter seriously. As they are unaware of the Hereafter, or are in doubt about it, or are blind to it, their heedlessness of the Hereafter has developed in them an utterly
irresponsible attitude. They are not at all serious about the universe and the real problems of their own lives. They do not bother to know what reality is and whether their philosophy of life accords with that reality or not. For, according to them, in the end, the polytheist and the
atheist, the monotheist and the agnostic, all will become one with the dust after death, and nothing will bear any fruit.

The theme of the Hereafter is contained in this sentence of the preceding verse: “They do not know when they will be raised back to life.” In that sentence, it was said that those who are made deities, the angels, jinns, prophets, saints, etc., do not themselves know when will be the Resurrection. Here three things have been said about the common polytheists and the atheists: (1) They do not at all know whether there will be any Hereafter or not; (2) this lack of information on their part is not due to the reason that they were never informed of this, but because they did not believe in the information given to them and doubted its authenticity; and (3) they never bothered to consider with due thought and seriousness the arguments that were advanced about the coming of the Hereafter, but they preferred to remain blind to it.

 

(27:67) The unbelievers say: “When we become dust, we and our forefathers, shall we really be brought out (from our graves)?

 

(27:68) We were told about this and so were our forefathers before us. But these are no more than fairy tales that have been recounted from ancient times.”

 

(27:69) Say: “Go about through the earth and see what has been the end of the evil-doers.”86

86. This brief sentence contains two strong arguments for the Hereafter as well as an admonition:

Firstly, those communities who rejected the Hereafter could not help becoming criminals:
they lived irresponsibly; they committed cruelties and all kinds of sins, and ultimately their moral depravity led them to utter ruin. This continuous experience of human history which is testified by the doomed communities all over the world clearly shows that belief and
unbelief in the Hereafter has a deep relationship with the soundness or the unsoundness of human behavior. Belief in it generates sound behavior and denial of it unsound behavior.
This is clear proof of the fact that belief in it is in accordance with reality; that is why belief helps life to follow the right path. And rejection of it is against reality; that is why rejection leads life into crooked alleys.

Secondly, the destruction of those communities which became criminals, one after the other, in the long experience of history is a clear pointer to the fact that this universe is not being ruled by the deaf and blind and senseless forces, but this is a wise system which is
functioning according to the unalterable law of retribution, which is dealing with the human communities only on moral grounds. In which no community is given long enough rope to commit whatever evil it likes and continue to enjoy life and commit injustices after it has
once risen to power and prosperity. But when a wicked community happens to reach a certain stage, a mighty hand topples it from power and hurls it into the abyss of ignominy.
Anyone who realizes this fact can have no doubt that the same law of retribution calls for the establishment of a new world after this world, where all individuals and nations and the whole of mankind collectively should be rewarded and punished for their deeds. For the requirements of justice cannot be fulfilled only by the destruction of a wicked nation; this does not in any way redress the grievances of the oppressed people; this does not punish those who had enjoyed life and left the world before the coming down of the scourge; this does not also take to task those wicked people who went on leaving behind their legacies of immoralities and deviations for the coming generations. The torment that visited the nation only put a stop to the further tyrannies of its last generation. The court has not yet started
working, to punish every wicked person for the evil done, to compensate every oppressed person for the losses incurred, and to reward all those who stood by the right against the onslaught of evil endeavored to reform things, and faced persecution in this way
throughout their lives. All this should necessarily happen at some time. The continuous operation in the world of the law of retribution clearly points to the temperament and technique of the ruling government of the universe that it judges human deeds by moral standards and punishes and rewards them accordingly.

Besides these two arguments, the aspect of admonition in this verse is: “Learn lessons from the fate of the guilty people of the past, and do not persist in the foolish belief of the denial of the Hereafter, which, in fact, was responsible for making them, criminals.”

(27:70) (O Prophet), do not grieve over them, nor be distressed at their designs.87

87. That is, “You have done full justice to your mission of preaching. Now if they do not listen to you, and wish to persist in their folly and deserve the Divine torment, you should not consume yourself by being distressed and grieved at their condition. Then, why should you feel vexed at the mean machinations that they are devising in order to fight the truth and to frustrate your movement of return? You have Allah’s power at your back. If they do not listen to you, they will only be harming themselves, not you.”

 

(27:71) They also say: “Tell us when this threat will come to pass if you are truthful.”88

88. The same threat is implied in the preceding verse. What they meant was: “When will the scourge with which you threaten us overtake us? Why are we not being punished when we have not only rejected you but have also done whatever we could to frustrate your mission?”

 

(27:72) Say: “The chastisement whose hastening you have been asking for, maybe a part of it has drawn quite near to you.”89

 

89. This is a royal way of saying a thing. When words like “maybe”, “perhaps”, “no wonder”, etc. occur in the Divine discourse, they do not contain any sense of doubt but express Allah’s Independence and Self-Sufficiency. Allah’s power is so great that His willing a thing and its happening is one and the same thing. It is inconceivable that He should will a thing and it should not happen. Therefore, when He says, “No wonder it may well be so”, it means, “It will certainly be so if you do not mend your ways.”

 

(27:73) Indeed Your Lord is exceedingly bountiful to mankind. Yet most of them do not give thanks.90

90. That is, “It is Allah’s mercy that He does not seize the culprit immediately after his commission of a crime but gives him respite to reform himself. But most people are not grateful for this and do not utilize the period of respite for their reformation. On the contrary, when they see that they have not been taken to task immediately, they believe there is none to call them to account. Therefore, they are free to do whatever they like and they should not listen to any word of admonition”.

(27:74) Verily your Lord knows all that their hearts conceal as well as all that they reveal.

91. That is, “He is not only aware of their open misdeeds but is also fully aware of the malice and spite which they are concealing in their hearts and the evil plots which they are making secretly. Therefore, when the time comes to call them to account, they will be taken to task for everything done and thought.”

(27:75) There is nothing that is hidden – be it in the heaven or the earth – but is recorded in a Clear Book.

92. Here by “Record” is not meant the Quran, but the Divine Record in which everything has been registered.

 

(27:76) Surely this Qur’an explains to the Children of Israel most of the matters concerning which they have disagreements

93. This sentence is connected with the foregoing theme as well as with what follows. In the first case, it means that it is a manifestation of the knowledge of the All-Knowing God that He is explaining through a gentile (non-Jew) in this Quran the reality of those events which are a part of the Israelite history, and which are being disputed by the learned men of the Israelites themselves. In the second case, it means that just as Allah has decided those disputes, so He will decide this dispute also which is going on between the Prophet Muhammad (peace be upon him) and his opponents as to who is following the truth and who the falsehood. So, a few years after the revelation of these verses the decision came before the whole world. In the same land of Arabia and in the same clan of the Quraish there was no single person left who was not convinced that it was Muhammad (peace be
upon him) who was following the truth and not Abu Jahl and Abu Lahab. Even the children of these people admitted that their fathers were wrong.

(27:77) and it is a guidance and mercy for the believers.“

94. That is, “It is mercy and guidance for those who accept the message of the Quran and believe in what it presents. Such people will be saved from the errors in which their own people are involved. They will find the right way of life by means of the Quran and they will be blessed with such favors by Allah, which the disbelievers among the Quraish cannot even imagine today.” This shower of Allah’s mercy was also witnessed by the world after a few years. The same people who were living unknown lives in a corner of the Arabian desert and could at the most become successful raiders in a state of unbelief, suddenly
emerged after their belief in the Quran as the guides of the world, leaders of the nations, makers of human civilization, and rulers over a vast part of the world.

 

(27:78) Indeed your Lord will decide between them: 95 by His judgment. He is All-Mighty, All-Knowing.

95. “Between them”: Between the disbelievers of the Quraish and the believers.

 

96. That is, “Neither can any power withhold His judgment from being enforced, nor is there any chance of an error in His judgment.”

 

(27:80) Surely you cannot make the dead hear you,” nor can you make the deaf hear your call if they turn back in flight,97

 

97. “The dead” are the ones whose consciences are dead and whose stubbornness, obstinacy, and love of the usage and custom have deprived them of the sense of discrimination between the truth and falsehood.

98. That is, “Who not only close their ears against what you say but slink away from the place where they fear they aught hear what you say.”

 

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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