Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat:  286

Some Virtues of the Chapter

Narrated from Abu Hurayrah. The Prophet said, “Do not turn your houses into graves. Verily, Shaytan does not enter the house where Surat Al-Baqarah is recited.”

Recorded in Sahih Muslim, Musnad Imam Ahmad, At -Tirmidhi and An-Nasa'i.

Narrated from Abu Umamah Al-Bahili. He heard the Messenger of Allah say “Read the Qur'an because it will intercede on behalf of its people on the Day of Resurrection. Read the two lights, Al-Baqarah and Al `Imran, because they will come in the shape of two Clouds, two shades or two lines of birds on the Day of Resurrection and will argue on behalf of their people on that Day.” The Prophet then said, “Read Al-Baqarah, because in having it there is blessing, and in ignoring it there is sorrow and the sorceresses cannot memorize it.”

Recorded in Sahih Muslim and by Imam Ahmad

Narrated from An-Nawwas bin Sam`an, that the Messenger of Allah said, “On the Day of Resurrection the Qur'an and its people who used to implement it will be brought forth, preceded by Surat Al-Baqarah and Surat Al-Imran.”

Recorded By Imam Ahmad

Brief Overview of the Chapter

The Chapter is called the Chapter of al Baqarah (The Chapter of the Cow) because there are 2 stories in this Chapter which talk about a Baqarah (a Cow). The first story is about the Children of Israel when they worshipped the cow after Moses had left them in the company of his brother Haroon while he went up to the mountain to meet Allah for 40 days and 40 nights. However this Chapter is not given its name due to this story, but is given its name due to the second story which is also to do with the Children of Israel. The Children of Israel were enquiring about a man who was killed and wanted to know who did it; so they asked the Prophet Musa what should they do. Musa made dua to Allah and Allah told Musa to tell them to slaughter a Cow. However due to their persistent questions, they made it very difficult upon themselves and ended up having to buy the most expensive cow in town in order to reach the answer to their question, when fulfilling the command would have been sufficient.

The Chapter starts with 3 letters from the Arabic alphabet and although none except Allah knows their true reality of being in the Qur’an at the beginning of this Chapter and others, the scholars have mentioned that this is to show that the letters used in the Qur’an are the same letters known to the Arabs in their language, proving the eloquence of the Qur’an, and more importantly proving that the Qur'an is from Allah.

Allah then goes on to mention that all of mankind fall into one of three groups. A person is either a Believer, a Disbeliever or a Hypocrite and the descriptions of these groups are given in detail for people to know their traits. After mentioning the people and their traits, Allah tells all of mankind to worship him alone:

"O mankind! Worship your Lord, who created you and those who were before you so that you may become Muttaqun (God-Conscious/Righteous)."   

Next, Allah sets a challenge to all of mankind that if anyone is in any doubt regarding this Qur’an being from Allah, then to produce something similar to it, and know that if they couldn’t, and Allah confirms that they can’t, then to fear the Hellfire whose fuel is men and stones, prepared for the disbelievers.

We then go on to hear how Allah informed the Angels that he would establish a deputy on the earth. After a dialogue between Allah and the angels, Allah orders all of those in the heavens to bow down to Adam, whom Allah created with his own hands. All obeyed except iblees who arrogantly disobeyed and as a result became a disbeliever. Allah then expelled him from paradise and told him that his destination would be the Hellfire for eternity. After hearing his fate, Iblees foolishly pleaded with Allah to give him respite until the Day of Judgement, not so that he can repent, but so that he could misguide as much of the creation as possible. This is so that he can drag them with him to the Hellfire.

Moving on we learn that we shouldn’t order people to do things and yet we don’t do it ourselves. Also we are taught that we shouldn’t follow parts of the guidance and neglect other parts, but we should follow the guidance in its entirety.

Continuing, we hear of the many stories of the Children of Israel and their encounters. Next Prophet Sulaiman is mentioned and we learn of the prohibition of all types of Magic. Soon after, we hear more stories of the Children of Israel and how they insisted on asking many questions, which brought no benefits, infact caused more harm.   

Next, we learn that never will the Jews and Christians be happy with us (Muslims) unless we follow their ways. The Prophet Ibrahim is mentioned and we are told that the Jews and Christians say “follow our ways and you will be guided,” but Allah says the way of Prophet Ibrahim, the monotheist is better and he was not of the polytheists. The Chapter stays around this theme and goes on to see how the Jews and Christians question some of the Islamic practices. Allah then clarifies that to him belongs the East and the West, so as to see who will really follow the guidance of Allah and who will turn back as a disbeliever, although Allah already knows this.

Later we are told that this nation (i.e. the Muslims) is a balanced nation, not going to extremes in anything, but taking the best course of action. By doing this we become witnesses over mankind and that this is the way that a person should worship Allah.

Soon after we see how there are people who take things as their object of worship and that they love those things dearly, the way they should love Allah. But those who worship Allah are stronger in their love for Allah. 

Next Allah commands us to enter into Islam wholeheartedly and not to follow the footsteps of shaytan. We hear how all the people were one nation, but after Allah sent the Prophets, the people then split into different factions.

Another story is mentioned in regards to the Children of Israel informing us that they asked their Prophet, to ask Allah to send for them a king so that they may fight for the sake of Allah. When questioned as to whether they would follow the orders of the one who is sent to them, they replied in the affirmative. However when the truth came to them they didn’t follow it.

Next we are taught a dua whereby we ask Allah to pour on us patience and to grant us victory over the disbelieving people.

Next we are shown who Ruh ul Qudus/the Holy Spirit is, and the understanding we as Muslims have with regards to the Holy Spirit.

After that we are taught to spend in the cause of Allah and to not stop spending in his cause. Allah reminds us that Shaytan tries to scare us by telling us not to spend as this could lead to bad conditions, yet Allah promises us forgiveness from himself and bounty if we do spend. Next the longest ayah in the Qur’an is mentioned and in it, debt is explained.

Lastly this Chapter finishes off with affirmation of faith and the things which we as Muslims are required to believe in.

Place where Chapter was Revealed: Madinah (Madinat al Munawarrah)

Number of Ayaat: 200

Some Virtues of the Chapter

Narrated from Abu Umamah Al-Bahili that he heard the Messenger of Allah say “Read the Qur'an because it will intercede on behalf of its people on the Day of Resurrection. Read the two lights, Al-Baqarah and Al `Imran, because they will come in the shape of two Clouds, two shades or two lines of birds on the Day of Resurrection and will argue on behalf of their people on that Day.” The Prophet then said, “Read Al-Baqarah, because in having it there is blessing, and in ignoring it there is sorrow and the sorceresses cannot memorize it.”

Recorded in Sahih Muslim and by Imam Ahmad

Narrated by the father of Abdullah ibn Buraydah. "I was sitting with the Prophet and I heard him say, “Learn the Chapter of Al-Baqarah, because in learning it there is blessing and in ignoring it there is sorrow; and the sorceresses cannot memorize it.

The Prophet kept silent for a while and then said:

“Learn the Chapters of Al-Baqarah and Al Imran because they are two lights and they shade their people on the Day of Resurrection, just as two clouds, two spaces of shade or two lines of flying birds. The Qur'an will meet its companion in the shape of a pale-faced man on the Day of Resurrection when his grave is opened. The Qur'an will ask him, “Do you know me?” The man will say, “I do not know you.”  “The Qur'an will say, “I am your companion, the Qur'an which brought you thirst during the heat and made you stay up during the night. Every merchant has his certain trade, but this day, you are behind all types of trade. Kingship will then be given to him in his right hand, eternal life in his left hand and the crown of grace will be placed on his head. His parents will also be granted two garments that the people of this life could never afford. They will say, “Why were we granted these garments?” It will be said, “Because your son was carrying the Qur'an. “It will be said to the reader of the Qur'an, “Read and ascend through the levels of Paradise.” He will go on ascending as long as he recites, whether reciting slowly or quickly.

Imam Ahmad said that Abu Nu`aym narrated to them that Bishr bin Muhajir said that Abdullah Ibn Buraydah narrated to him from his father.

Brief Overview of the Chapter

This Chapter is the sequel to Al-Baqarah and the invitation therein is continued to the people of the Book. In Al-Baqarah the Jews were pointedly invited to accept the Guidance and in this Chapter the Christians have particularly been admonished to give up their erroneous beliefs and accept the Guidance of the Qur’an. At the same time the Muslims have been instructed to nourish the virtues that may enable them to carry out their obligations and spread the Divine Guidance.

The Believers had met with all sorts of trials and hardships about which they had been forewarned in Chapter of Al-Baqarah. Though they had come out victorious in the Battle of Badr they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the Islamic Movement. Signs of threatening storms had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. It looked as if the whole Arabian world around the tiny state of Madinah - which was no more than a village state at that time - was bent upon blotting out its very existence. This state of war was also adversely affecting its economy which had already been badly disturbed by the influx of the Muslim refugees from Makkah.

Then there was the disturbing problem of the Jewish clans who lived in the suburbs of Madinah. They were discarding the treaties of alliance they had made with the Prophet after his migration from Makkah. So much so that on the occasion of the Battle of Badr these people of the Book sympathized with the evil aims of the idolaters in spite of the fact that their fundamental articles of Faith - Oneness of God, Prophethood and Life-after-death - were the same as those of the Muslims.

After the Battle of Badr they openly began to incite the Quraysh and other Arab clans to
inflict their vengeance on the Muslims. Hence, those Jewish clans set aside their centuries-old friendly and neighbourly relations with the people of Madinah. At last when their mischievous actions and breaches of treaties became unbearable the Prophet attacked Banu-Qaynuqah, the most mischievous of all the Jewish clans who had conspired with the hypocrites of Madinah and the idolatrous Arab clans to encircle the Believers on all sides. The magnitude of the threat could be judged from the fact that even the life of the Prophet himself was always in danger. Therefore his Companions slept in their armours during that period and kept watch at night to guard against any sudden attack and whenever the Prophet happened to be out of sight even for a short while they would at once set out in search of him.

This incitement by the Jews added fuel to the fire which was burning in the hearts of the Quraysh and they began to make preparations to avenge the defeat they had suffered at Badr. A year after the battle of Badr an army of 3000 strong marched out of Makkah to invade Madinah and a battle took place at the foot of Mount Uhud. The Prophet came out of Madinah with one thousand men to meet the enemy. While they were marching to the battlefield three hundred hypocrites deserted the army and returned to Madinah but there still remained a small band of hypocrites among the seven hundred who accompanied the Prophet. They played their part and did their worst to create mischief and chaos in the ranks of the Believers during the Battle. This was the first clear indication of the fact that within the fold of the Muslim Community there was quite a large number of saboteurs who
were always ready to conspire with the external enemies to harm their own.

Though the devices of the hypocrites had played a great part in the set-back at Uhud the weaknesses of the Muslims themselves contributed no less to it. And it was but natural that the Muslims should show signs of moral weakness for they were a new community which had only recently been formed on a new ideology and had not as yet got a thorough moral training. Naturally in this second hard test of their physical and moral strength some weaknesses came to the surface. That is why a detailed review of the Battle of Uhud was needed to warn the Muslims of their shortcomings and to issue instructions for their reform. It should also be noted that this review of the Battle is quite different from the reviews that are usually made by generals on similar occasions.

Place where Chapter was revealed: Madinah (Madinat al Munawarrah)

Number of ayaat: 172

Some Virtues of the Chapter

Abdullah ibn Masoud said "There are five Ayat in the Chapter of An-Nisa' that I would prefer to the life of this world and all that is in it.

Surely! Allah wrongs not, even the weight of an atom (or a small ant), but if there is any good done, He doubles it, and gives from Himself a great reward (An-Nisa:40)

If you avoid the great sins which you are forbidden to do, we shall expiate from you your small sins, and admit you to a Noble Entrance (i.e. Paradise) (An-Nisa:31)

Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that anything else to whom He wills; and whoever sets up partners with Allah in worship, has indeed invented a tremendous sin (An-Nisa:48)

We sent no Messenger, but to be obeyed by Allah’s Leave. If they (the hypocrites), when they had been unjust to themselves, had come to you (Muhammad SAWS) and begged Allah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving, Most Merciful (An-Nisa:64)

And whoever does evil or wrongs himself but afterwards seeks Allah’s Forgiveness, he will find Allah Oft-Forgiving, Most Merciful (An-Nisa:110)

Narrated by Al Hakim in his Mustadrak

Abdullah Ibn Abbas said, "Ask me about Surat An-Nisa', for I learned the Qur'an when I was still young.''

Recorded by Al Hakim in his Mustadrak

Brief Overview of the Chapter

The main object of this Chapter is to teach the Muslims the ways that unite a people and make them firm and strong. Introductions for the stability of family, which is the nucleus of community, have been given. Then they have been urged to prepare themselves for defence. Side by side with these, they have been taught the importance of the propagation of Islam. Above all, the importance of the highest moral character in the scheme of consolidation of the Community has been impressed.

Let us now consider the social and historical considerations of the period in order to understand the Chapter. All the discourses in this Chapter deal with three main problems which confronted the Prophet at the time. First of all he was engaged in bringing about an all round development of the Islamic Community that had been formed at the time of his migration to Madinah. For this purpose he was introducing new moral cultural social economic and political ways in place of the old ones of the pre-Islamic period. The second thing that occupied his attention and efforts was the bitter struggle that was going on with the polytheist Arabs, the Jewish clans and the hypocrites who were opposing tooth and nail his mission of reform. Above all he had to propagate Islam in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts.

Accordingly detailed instructions have been given for the consolidation and strengthening of the Islamic Community in continuation of those given in Al-Baqarah. Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and rights of wife and husband have been apportioned fairly and equitably. The status of women in the society has been determined and the declaration of the rights of orphans has been made. Laws and regulations have been laid down for the division of inheritance and instructions have been given to reform economic affairs. The foundation of the penal code has been laid down, drinking has been prohibited and instructions have been given for cleanliness and purity. The Muslims have been taught the kind of relations good men should have with their God and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community.

The moral and religious condition of the people of the Book has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps. The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Muslims to distinguish between the two. In order to cope with the aftermath of the Battle of Uhud Inspiring discourses were sent down to urge the Muslims to face the enemy bravely for the defeat in the Battle had so emboldened the polytheist Arab clans and the neighbouring Jews and the hypocrites at home that they were threatening the Muslims on all sides. At this critical juncture God filled the Muslims with courage and gave them such instructions as were needed during that period of war clouds. In order to counteract the fearful rumours that were being spread by the hypocrites and the Muslims of weak faith they were asked to make a thorough enquiry into them and to inform the responsible people about them. Then they were experiencing some difficulties in offering their salat during the expeditions to some places where no water was available for performing their ablutions etc. In such cases they were allowed to cleanse themselves with pure earth and to shorten the salat or to offer the “Salat of Fear” when they were faced with danger. Instructions were also given for the solution of the puzzling problem of those Muslims who were scattered among the unbelieving Arab clans and were often involved in war. They were asked to migrate to Madinah the abode of Islam.

This Chapter also deals with the case of Banu Nadir who were showing a hostile and menacing attitude in spite of the peace treaties they had made with the Muslims. They were openly siding with the enemies of Islam and hatching plots against the Prophet and the Muslim Community even at Madinah itself. They were taken to task for their inimical behaviour and given a final warning to change their attitude and were at last exiled from Madinah on account of their misconduct.

The problem of the hypocrites, who had become very troublesome at that time, was involving the Believers in difficulties. Therefore they were divided into different categories to enable the Muslims to deal with them appropriately. Clear instructions were also given regarding the attitude they should adopt towards the nonbelligerent clans. The most important thing needed at that time was to prepare the Muslims for the bitter struggle with the opponents of Islam. For this purpose greatest importance was attached to their character building, for it was obvious that the small Muslim Community could only come out successful, nay, survive, if the Muslims possessed high moral character. They were, therefore, enjoined to adopt the highest moral qualities and were severely criticized whenever any moral weakness was detected in them.

Though this Chapter mainly deals with the moral and social reforms, yet due attention has been paid to propagation of Islam. On the one hand, the superiority of the Islamic morality and culture has been established over that of the Jews, Christians and polytheists; on the other hand, their wrong religious conceptions, their wrong morality and their evil acts have been criticized to prepare the ground for inviting them to the way of the Truth.
 

Place where Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 120

Some Virtues of the Chapter

Narrated that Jubayr bin Nufayr said, "I performed Hajj once and visited A'ishah and she said to me, `O Jubayr! Do you read (or memorize) Surat Al-Ma'idah?’ I answered “Yes.” She said, “It was the last Surah to be revealed. Therefore, whatever permissible matters you find in it, then treat them as permissible. And whatever impermissible matters you find in it, then treat as them impermissible.”

Recorded by Al-Hakim

Brief Overview of the Chapter

In continuation of the instructions about the consolidation of the Islamic Community given in the previous Chapter, the Muslims have been directed to observe and fulfil all their obligations: further regulations have been prescribed to train the Muslims for that purpose. They have also been particularly warned as rulers to guard against the corruption of power and directed to observe the Covenant of the Qur’an. They have also been exhorted to learn lessons from the failings of their predecessors the Jews and the Christians who in their turn have been admonished to give up their wrong attitudes towards the Right Way and accept the guidance taught by Prophet Muhammad.

This Chapter was revealed to suit the requirements of the changed conditions which were now different from those prevailing at the time of the revelation of Aal-Imran and An-Nisa. Then the shock of the set-back at Uhud had made the very surroundings of Madinah dangerous for the Muslims. Now Islam had become an invulnerable power and the Islamic State had extended to Najd on the east, to the Red Sea on the west, to Syria on the north, and to Makkah on the south. This set-back which the Muslims had suffered at Uhud had not broken their determination. It had rather spurred them to action. As a result of their continuous struggle and unparalleled sacrifices the power of the surrounding clans within a radius of 200 miles or so had been broken. The Jewish menace which was always threatening Madinah had been totally removed and the Jews in the other parts of Hejaz had become tributaries of the State of Madinah. The last effort of Quraysh to suppress Islam had been thwarted in the Battle of the Ditch. After this it had become quite obvious to the Arabs that no power could suppress the Islamic movement. Now Islam was not merely a creed which ruled over the minds and hearts of the people but had also become a State which dominated over every aspect of the life of the people who lived within its boundaries. This had enabled the Muslims to live their lives without let or hindrance in accordance with their beliefs. Another development had also taken place during this period. The Muslim civilization had developed in accordance with the principles of Islam and the Islamic viewpoint. This civilization was quite distinct from all other civilizations in all its details, and distinguished the Muslims clearly from the non-Muslims in their moral, social and cultural behaviour. Mosques had been built in all territories, prayer had been established and an Imam (leader) for every habitation and clan had been appointed. The Islamic civil and criminal laws had been formulated in detail and were being enforced through the Islamic courts. New and reformed ways of trade and commerce had taken the place of the old ones. The Islamic laws of marriage and divorce, of the segregation of the sexes, of the punishment for adultery and calumny and the like had cast the social life of the Muslims in a special mould. Their social behaviour, their conversation, their dress, their very mode of living, their culture etc., had taken a definite shape of its own. As a result of all these changes, the non-Muslims could not expect that the Muslims would ever return to their former fold. Before the treaty of Hudaibiyah, the Muslims were so engaged in their struggle with the non-Muslims of Quraysh, that they had no time to propagate their message. This hindrance was removed by what was apparently a defeat but in reality a victory at Hudaibiyah. This gave the Muslims not only peace in their own territory but also respite to spread their message in the surrounding territories. Accordingly the Prophet addressed letters to the rulers of Persia, Egypt and the Roman Empire and the chiefs of Arabia, inviting them to Islam. At the same time the missionaries of Islam spread among the clans and tribes and invited them to accept the Divine Way of God. These were the circumstances at the time when Al-Ma’idah was revealed.

The Chapter deals with the following three main topics:

Commandments and instructions about the religious, cultural and political life of the Muslims. In this connection a code of ceremonial rules concerning the journey for Hajj has been prescribed; the observance of strict respect for the emblems of God has been enjoined; and any kind of obstruction or interference with the pilgrims to the Ka’bah has been prohibited. Definite rules and regulations have been laid down for what is lawful and unlawful in the matter of food and self-imposed foolish restrictions of the pre-Islamic age have been abolished. Permission has been given to take food with the people of the Book and to marry their women. Rules and regulations for the performance of Wudu (ablutions) and bath and purification and Tayammum (ablutions with dust) have been prescribed. Punishment for rebellion, disturbance of peace and theft have been specified. Drinking and gambling have absolutely been made unlawful. Expiation for the breaking of oath has been laid down and a few more things have been added to the law of evidence.

Admonition to the Muslims. Now that the Muslims had become a ruling body it was feared that power might corrupt them. At this period of great trial God had admonished them over and over again to stick to justice and to guard against the wrong behaviour of their predecessors the people of the Book. They have been enjoined to remain steadfast to the Covenant of obedience to God and His Messenger and to observe strictly their commands and prohibitions in order to save themselves from the evil consequences which befell the Jews and the Christians who had violated them. They have been instructed to observe the dictates of the Qur’an in the conduct of all their affairs and warned against the attitude of hypocrisy.

Admonition to the Jews and the Christians. As the power of the Jews had been totally weakened and almost all their habitations in north Arabia had come under the rule of the Muslims they have been warned again about their wrong attitude and invited to follow the Right Way. At the same time a detailed invitation has also been extended to the Christians. The errors of their creeds have been clearly pointed out and they have been admonished to accept the guidance of the Prophet. Incidentally it may be noted that no direct invitation has been made to the Majoos (fire-worshippers) and idolaters living in the adjoining countries because there was no need for a separate address for them as their condition had already been covered by the addresses to the polytheist Arabs.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 165

Some Virtues of the Chapter

Abdullah Ibn Abbas said, "All of Surat Al-An`am was revealed in Makkah at night, accompanied by seventy thousand angels, raising their voices in glorification of Allah.''

Recorded by At –Tabarani

Brief Overview of the Chapter

This Chapter mainly discusses the different aspects of the major articles of the Islamic Creed: Tawheed, Life after death, Prophethood and their practical application to human life. Side by side with this it refutes the erroneous beliefs of the opponents and answers their objections, warns and admonishes them and comforts the Prophet and his followers who were then suffering from persecution.

After determining the period of its revelation it is easier to visualize the background of the Chapter. Twelve years had passed since the Prophet had been inviting the people to Islam. The ill feelings and persecution by Quraysh had become most savage and brutal and the majority of the Muslims had to leave their homes and migrate to Abyssinia. Above all the two great supporters of the Prophet, Abu Talib and his wife Khadijah were no more to help and give strength to him. Thus he was deprived of all the worldly support. But in spite of this he carried on his mission in the teeth of opposition. As a result of this on the one hand all the good people of Makkah and the surrounding clans gradually began to accept Islam; on the other hand the community as a whole was bent upon stubbornness and rejection. Therefore if anyone showed any inclination towards Islam he was subjected to mocking, ridicule, physical violence and social boycott. It was in these dark circumstances that a ray of hope gleamed from Yathrib (i.e. Al Madinah) where Islam began to spread freely by the efforts of some influential people of Aws and Khazraj who had embraced Islam in Makkah. This was a humble beginning in the march of Islam towards success and none could foresee at that time the great potential that lay hidden in it. To a casual observer it appeared at that time as if Islam was merely a weak movement it had no material backing except the little support of the Prophet's own family and of the few poor adherents of the Movement. Obviously the latter could not give much help because they themselves had been cast out by their own people who had become their enemies and were persecuting them.

These were the conditions upon which this Chapter was revealed. The main topics dealt with in this Chapter may be divided under seven headings:

1. Refutation of Shirk (polytheism) and invitation to the creed of Tawheed (Oneness of God).
2. Enunciation of the doctrine of the “Life-after-Death” and refutation of the wrong notion that there was nothing beyond this worldly life.
3. Refutation of the prevalent superstitions.
4. Enunciation of the fundamental moral principles for the building up of the Islamic Society.
5. Answers to the objections raised against the person of the Prophet and his mission.
6. Comfort and encouragement to the Prophet and his followers who were at that time in a state of anxiety and despondency because of the apparent failure of the mission.
7. Admonition, warning and threats to the disbelievers and opponents to give up their apathy and haughtiness. It must however be noted that the above topics have not been dealt with one by one under separate headings but the Chapter goes on as a continuous whole and these topics come under discussion over and over again in new and different ways.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah)

Number of ayaat: 206

Brief Overview of the Chapter

A study of this Chapter clearly shows that the period of its revelation is about the same as that of Al-An’am, i.e. the last year of the Prophet's life in Makkah. The manners of its admonitions clearly indicate that it belongs to the same period.

The principal subject of this Chapter is “invitation to the Divine Message sent down to the Prophet Muhammad” which is implied in a warning. This is because the Messenger had spent a long time in admonishing the people of Makkah without any real effect on them. Nay, they had turned a deaf ear to his message and become so adamant and opposed that in accordance with the Divine Design, the Messenger was going to be commanded to leave them and turn to other people. That is why they are being admonished to accept the Message but at the same time they are being warned in strong terms of the consequences that followed the wrong attitude of the former people towards their Messengers. Now that the Prophet was going to migrate from Makkah the concluding portion of the address has been directed towards the people of the Book with whom he was going to come into contact. This meant that the time of migration was coming near and the “invitation” was going to be extended to mankind in general and was not to be confined to his own people in particular as before. During the course of the address to the Jews, their hypocritical conduct towards Prophethood was also pointed out clearly for they professed to believe in Prophet Moses but in practice opposed his teachings, disobeyed him and worshipped falsehood. Due to this they were afflicted with humiliation and disgrace. At the end of the Chapter some instructions have been given to the Prophet and his followers for carrying out the work of the propagation of Islam with wisdom. The most important of these is that they should show patience and exercise restraint in answer to the provocations of their opponents. Above all they have been advised that under stress of the excitement of feeling they should not take any wrong step that might harm their cause.

Place where Chapter was revealed: Madinah (Madinat al Munawarrah)

Number of Ayaat: 75

Brief Overview of the Chapter

Before reviewing this Chapter, it is worthwhile to consider the events that led to the Battle of Badr. During the first decade or so of Prophethood in Makkah, the Message had proved its firmness and stability. This was the result of two things. First the Messenger who possessed the highest qualities of character was performing his Mission with wisdom, foresight and magnanimity. He had shown by his conduct that he had made up his mind to carry the movement to a successful end and therefore was ready to face all sorts of dangers and obstacles in the way. Secondly, the Message was so charming that it attracted the minds and hearts of the people irresistibly towards itself. So much so that all obstacles of ignorance, superstition and petty prejudices failed to check its advance. That is why the Arab upholders of the ways of ‘ignorance’ who looked down upon it in its initial stages had begun to reckon it as a serious menace during the last period of the stay of the Prophet in Makkah and were bent on crushing it with all the force in their power. But in spite of the abovementioned strength, the movement still lacked certain things to lead it to victory. It had not yet been fully proved that it had gathered round it a sufficient number of such followers who not only believed in its truth but also had such an intense devotion to its principles that they were ready to expend all their energies and all that they possessed in the struggle for its success and establishment. It is true that the followers of Islam had endured the severest persecutions at the hands of Quraysh in Makkah, and had given a good proof of the firmness of their faith and their strong relation with Islam, yet further trials were required to show that Islam had succeeded in acquiring such a band of followers which considered nothing dearer than its establishment and followers who were ready to sacrifice life for it.

Secondly, though the voice of Islam had reached every part of the country, its effects were yet scattered and its acquired strength was spread here and there. It had not yet gathered sufficient force essential for a decisive conflict with the old established order of ‘ignorance’.

Thirdly, Islam had yet no home of its own and had not established itself firmly anywhere in the land where it could consolidate its power and make it a base for further action. For the Muslims were scattered all over the country and were living among the unbelievers as aliens whom their bloodthirsty enemies wanted to uproot from their own homes.

Fourthly, the Muslims had not yet had an opportunity to demonstrate practically the blessings of the system of life based on Islam. There was not any Islamic culture, any social, economic or political system, nor were there any established principles of war and peace for their guidance. Therefore the Muslims had no opportunity for demonstrating those moral principles on which they intended to build their entire system of life; nor had it been proved on the touchstone of trial that the Muslims as a community were sincere in the proclamation of the Message. God created opportunities for making up these deficiencies. During the last four years of the Prophet's stay in Makkah, the voice of Islam had been proving effective in Yathrib (Madinah) and the people for various reasons had been accepting the message more readily than other clans of Arabia. So much so that in the twelfth year of Prophethood on the occasion of Hajj, a deputation of 75 people met the Prophet in the darkness of night. These people not only accepted Islam, but also offered to give him and his followers a home. As this was a most epoch making opportunity provided by God, the Prophet took advantage of it. The significance of this offer was quite clear to the people of Yathrib, and they fully realized that this was not an invitation to a mere fugitive, but to the Messenger of God so that he should become their leader and ruler. Likewise they knew that they were not inviting the Muslim refugees to give them shelter from persecution but to assemble them from all over the country for their integration with themselves to form an organized community. Thus the offer of the people of Yathrib was to make Yathrib the “City of Islam.” Accordingly the Prophet accepted their invitation and made it the first “City of Islam” in Arabia. And the people of Yathrib were fully aware of the implications of this offer. It was indeed a declaration of war against the whole of Arabia, and an invitation to their own social and economic boycott as well. And when the Ansar from Yathrib declared their allegiance to the Prophet at Aqabah, they knew full well its consequences.

During the course of the formal declaration of allegiance, Asad bin Zurarah, the youngest of all the delegates from Yathrib, stood up and said, “O people of Yathrib! Just listen to me and consider the matter carefully in all its aspects. Though we have come to him, regarding him only as a Messenger of God, we should know that we shall be inviting the enmity of the whole of Arabia. For when we take him away to Yathrib, we shall be attacked and our children may be put to the sword. Therefore if you have the courage in your hearts to face it, then and then only, you should declare your allegiance to him and God will give you its reward. But if you love your lives more than him and his Message, then leave this matter and frankly excuse yourselves, for at this time God may accept your excuses.”

Abbas ibn Ubadah ibn Naalah, another member of the delegation, reiterated the same thing saying, “Do you understand the implication of the declaration of your allegiance to this person?” (Voices, “Yes, we know it.” “You are challenging the whole world to war by your declaration of allegiance to him. There is every likelihood of a serious menace to your lives and properties. Therefore consider it well. If you have any idea lurking in your minds that you will then hand him over to his enemies, it is much better to leave him alone now, because that conduct shall bring shame and disgrace to you in this world and the next.

On the other hand, if you have sincerely resolved that you will endure all kinds of consequences that will follow as a result of this invitation, then it would be the best thing to take the oath of allegiance to him because, by God, this will surely bring good to you in this world as well as in the next world.”

At this all the members of the delegation cried with one voice, “We are ready and prepared to risk all our wealth and our noble kith and kin for his sake.” It was then that the famous oath of allegiance, which is known as the “Second Oath of Allegiance at Aqabah” was taken.

On the other side, the people of Makkah also understood fully well the implications of this matter from their own point of view. They realized that the Prophet Muhammad, who they knew well, had a great personality and possessed extraordinary abilities, was going to gain a strong footing, by this allegiance. For this would help integrate his followers whose loyalty, determination, and unwavering faithfulness to the Messenger had been tried, into a disciplined community under his wise leadership and guidance. And they knew that this would spell death for their old ways of life. They also realized the strategic importance of Madinah to their trade, which was their chief means of livelihood. Its geographical position was such that the Muslims could strike with advantage at the caravans travelling on the trade route between Yemen and Syria, and thus strike at the root of their economy and that of other pagan clans very effectively. The value of the trade done by the people of Makkah alone on this route, not to count that of Ta’if and other places, amounted to about two hundred thousand dinars annually.

As Quraysh were fully aware of the implications of the oath of allegiance at Aqabah, they were greatly agitated when they got wind of it the same night. At first they tried to win over the people of Madinah to their side. But when they saw that the Muslims were migrating to Madinah in small groups, they realized that the Prophet was also going to emigrate soon from there. Then they decided to adopt an extreme measure to prevent this danger. A few days before his migration, Quraysh held a council to consider the matter. After a good deal of argument; they decided that one person should be taken from each of the families of Quraysh other than that of Banu Hashim to put an end to the life of the Prophet. This was to make it difficult for the family of the Prophet to fight alone with all the other families of Quraysh and thus to force them to accept blood-money for his murder instead of taking revenge from them, but by the grace of God their plot against the life of the Prophet failed because of his admirable foresight and full trust in God, and he reached Madinah safe and sound.

When they could not prevent his emigration it occurred to them to exploit Abdullah bin Ubayy, who had begun to cherish a grievance against the Prophet since his arrival in Madinah. He was an influential chief of Madinah and the people had agreed to make him their king. But when the majority of Aws and Khazraj clan became Muslims and approved the Prophet as their leader, guide and ruler, all his hopes of becoming a king came to an end. Soon after, Quraysh wrote to him saying, “As you have given shelter to our enemy, we tell you plainly that you should either fight with him yourself or exile him from your city otherwise we swear by God that we will invade your city, kill your males and make your females our slave girls.” This letter added fuel to the flames of his jealousy and he was inclined to do some mischief, but the Prophet took timely precautions and defeated his evil designs.

Quraysh got another opportunity to hold out a threat. When Sa'ad bin Mu'adh, another chief of Madinah, went to Makkah to perform Umrah, Abu Jahl interrupted him at the very door of the Ka’bah, saying, “Do you think we will let you perform Umrah in peace when you give shelter and help to renegades from us? Had you not been a guest of Ummayyah bin Khalaf, you would not have gone alive from here.” Sa’ad replied, “By God, if you prevent me from this, I will retaliate in a worse manner and block your route near Madinah.” This incident virtually led to a declaration from the people of Makkah that they would prevent the Muslims from a pilgrimage to the Ka’bah, and from the people of Madinah that as retaliation they would block their trade route to Syria against the opponents of Islam. As a matter of fact there was no other alternative for the Muslims than to keep a strong hold on this route so as to force Quraysh, and the other clans, whose interests were vitally bound with this route, to reconsider their hostile and antagonistic attitude towards them. For more insight into this breathtaking and inspiring Chapter, then go ahead and read the full Chapter for yourself.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Other Names for the Chapter: Bara’ah

Number of Ayaat: 129

Some of the Virtues of the Chapter

Narrated Al-Bara', he said, "The last Ayah to be revealed was, “They ask you for a legal verdict. Say: "Allah directs regarding Al-Kalalah.'' (4:176), while the last Surah to be revealed was Bara'ah (i.e. At-Taubah).''   

Recorded by Al-Bukhari

The Basmalah was not mentioned at the beginning of this Chapter because the Companions did not write it in the complete copy of the Qur'an (Mushaf) they collected, following the Commander of the Believers, Uthman bin Affan, may Allah be pleased with him.

Brief Overview of the Chapter

This is the only Chapter of the Qur’an to which “In the Name of God, the Most Gracious the Most Merciful” is not prefixed. Though the commentators have given different reasons for this, the correct one that which has been given by Imam Razi: namely this is because the Prophet himself did not dictate it at the beginning of the Chapter. Therefore the Companions did not prefix it and their successors followed them. This is a further proof of the fact that utmost care has been taken to keep the Qur’an intact so that it should remain in its complete and original form. This Chapter comprises three discourses:

The first part (v. 1-37) was revealed in Dhul-Qa’adah 9 A.H or thereabout. As the importance of the subject of the discourse required its declaration on the occasion of Hajj the Prophet dispatched Ali to follow Abu Bakr who had already left for Makkah as leader of the Pilgrims to the Ka’bah. He instructed Ali to deliver the discourse before the representatives of the different clans of Arabia so as to inform them of the new policy towards the polytheists.

The second part (v. 38-72) was sent down in Rajab 9 A.H. or a little before this when the Prophet was engaged in making preparations for the Campaign of Tabuk. In this discourse the Believers were urged to take active part in Jihad.

The third part (v. 73-129) was revealed on his return from the Campaign of Tabuk. There are some pieces in this discourse that were sent down on different occasions during the same period and were afterwards consolidated by the Prophet into the Chapter in accordance with inspiration from God. But this caused no interruption in its continuity because they dealt with the same subject and formed part of the same series of events. This discourse warns the hypocrites of their evil deeds and rebukes those Believers who had stayed behind in the Campaign of Tabuk. Then after taking them to task God pardons those true Believers who had not taken part in the Jihad in the Way of God for one reason or the other.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 109

Brief Overview of the Chapter

The theme of this Chapter suggests that at the time of its revelation, the hatred of the opponents of the Message had become so intense that they could not even tolerate the presence of the Prophet and his followers among themselves and that things had reached the point where as to leave no hope that they would ever understand and accept the Message of the Prophet. This indicates that the last stage of the Prophet’s life among the people had come and that the final warning like the one in this Chapter had to be given. These characteristics of the Chapter are clear proof that it was revealed during the last stage of the Movement in Makkah. Another thing that determines this more specifically is the order of the Chapters of the last stages in Makkah. Chapters 6 and 7 have mentioned of some open or covert hint about Hijrah (Emigration) from Makkah. As this Chapter does not contain any hint whatsoever about this, it is a proof that it preceded those Chapters which contain it. Now that we have specified the time of its revelation there is no need of repeating its historical background because that has already been stated in Chapters 6 and 7.

This Chapter deals with the invitation to the Message, admonitions and warnings. In the very opening ayaat, the invitation has been extended like this: “The people consider it a strange thing that this Message is being conveyed by a human being and charge him with sorcery whereas there is nothing strange in it nor has it any connection with sorcery or sooth saying.” This informs us of two realities. The first is that God Who has created the universe and manages it, is in fact you’re Master and Lord and He alone is entitled to your worship.

The second, is that after the life of this world there will be another life in the Next World where you shall have to face full account of the life of this world and be rewarded or punished according to whether you adopted the righteous attitude as required by God after acknowledging Him as your Master or acted against His will. Both of these realities which the Message is presenting before us are “realities” in themselves whether you acknowledge them as such or not. God is inviting you to accept these and regulate your lives in accordance with them; if you accept these you will have a very blessed end; otherwise rejecting shall cause you to meet evil consequences.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 123

Some Virtues of the Chapter

Narrated from Abdullah Ibn Abbas that Abu Bakr said, "O Messenger of Allah, verily your hair has turned grey.” The Prophet replied “Surat Hud, Surat Al-Waqi`ah, Surat Al-Mursalaat, Surat An-Naba’ and Surat At-Takwir have turned my hair grey.

In another narration the Prophet said “Hud and its Sisters”

Recorded by At-Tirmidhi

Brief Overview of the Chapter

This Chapter deals with the same subject matter of Chapter Yunus, in that it is an invitation to the Message, an admonition and a warning except the difference is, that the warning is sterner. This is also supported by a hadith in which after its revelation, Abu Bakr noted to the Prophet that he had begun noticing he was growing older and older. The Prophet replied, “Surat Hud and its sisters have made me old.” This shows that it was a very hard time for the Prophet and these stern warnings added greatly to his anxieties that were caused by the persecution of Quraysh who were doing their best to crush the Message of Islam. It was obvious to the Prophet that the last limit of the respite given by God was approaching nearer and nearer and he was afraid lest the term of the respite should expire and his people be seized by the torment.

The invitation was simple: Obey the Messenger of God; discard Shirk (polytheism) and worship God and God alone. Establish the entire system of your life on the belief that you shall be called to account in the Hereafter.

The admonition was this: Remember that those people who put their faith in the outward appearance of this worldly life and rejected the Message of the Prophets met with dire consequences. Therefore you should consider it seriously whether you should follow the same way that history has proved to be the path to ruin.

The warning was this: You should not be deluded by the delay in the coming of the punishment. It is because of the mercy of God that he has granted you by His grace opportunities so that you might mend your ways. If you do not make use of this opportunity you shall be inflicted with an inevitable punishment that will destroy you all except the Believers. Instead of addressing the people directly, the Qur’an has used the stories of the people of Nuh, Hud, Salih, Lot, Shu’aib and Musa to achieve the above mentioned objectives. What is most prominent in their stories is that when God passes His judgement on the people He does not spare anyone whatsoever even if he be the nearest relative of the Prophet of the time. The only ones rescued were those who believed in the Prophet and no one. Not even their own wives and sons who disbelieved were saved.

More than that, the Faith demands from each and every Believer that he should totally forget his relationships when that judgement comes and remember only the relationship of the Faith. For it is against the spirit of Islam to show any regard whatsoever for the relationships of blood and race. And the Muslims demonstrated these teachings practically in the Battle of Badr, four years after the revelation of this Chapter.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 111

Brief overview of the Chapter

The subject matter of this Chapter indicates that it was one of the last Chapters revealed during the last stages of the Prophet’s residence in Makkah when Quraysh were considering the question of killing or exiling or imprisoning him. During the same time, some of the disbelievers put this question to test the Prophet Muhammad: “Why did the Israelites go to Egypt?” This question was asked because they knew that the story was not known to the Arabs for there was no mention of it whatsoever in their traditions and the Prophet had never even referred to it before. Therefore they expected that he would not be able to give any satisfactory answer to this question or would first evade it and afterwards try to enquire about it from some Jew and thus he would be totally exposed. But contrary to their expectations the tables were turned on them for God revealed the whole story of the Prophet Yusuf there and then, allowing the Prophet to recite it to them on the spot. This put Quraysh in a very awkward position because it not only foiled their scheme but also administered a warning to them by appropriately applying it to their case as if to say "As you are behaving towards this Prophet exactly in the same way the brothers of Prophet Yusuf behaved towards him; you too shall meet the same end."

The fact is that by applying this story to the conflict, the Qur’an had made a bold and clear prophecy which was fulfilled literally by the events that happened in the succeeding ten years. Hardly two years had passed after its revelation when Quraysh conspired to kill the Prophet like the brothers of Prophet Yusuf, so he emigrated from Makkah to Madinah where he gained the same kind of power as Prophet Yusuf had gained in Egypt. Again, Quraysh had to humble themselves before him just like the brothers of Prophet Yusuf did when they humbly requested "Show Mercy to us for God rewards richly those who show Mercy" (Yusuf: 88) and Prophet Yusuf generously forgave them (although he had complete power to inflict vengeance on them) saying “today no penalty shall be inflicted on you. May God forgive you,He is the greatest of all those who forgive (Yusuf: 92).

The same story of mercy was repeated when after the conquest of Makkah, the defeated Quraysh stood meekly before the Prophet who had full power seek his vengeance on them for each and every cruelty committed by them. But instead he merely asked them “What treatment do you expect from me now?” They replied “You are a generous brother and the son of a generous brother.” At this he very generously forgave them saying “I will give the same answer to your request that Yusuf gave to his brothers: “. . . today no penalty shall be inflicted on you, you are forgiven.”

The Qur’an has used this story to bring forth another truth: whatever God wills, He fulfils it anyhow and man can never defeat His plan with his counter plans nor prevent it from happening nor change it in any way whatever.

When the brothers of Prophet Yusuf cast him into the well they believed that they had once and for all got rid of the obstacle in their way, but in fact they had paved the way for the Divine purpose of making him the ruler of Egypt before whom they would have to humble themselves in the end. Likewise the wife of Al Aziz had sent Prophet Yusuf to prison floating over the thought that she had wreaked vengeance on him but in fact she had provided for him the opportunity for becoming the ruler of Egypt and for putting herself to the shame of confessing her own sin publicly. And these are not the solitary instances which prove the truth that even if the whole world united to bring about the down fall of the one whom God willed to raise high it could not succeed. Rather, the very measures that were adopted by the brothers to degrade the Prophet Yusuf, were used by God for the success of Yusuf and for the humiliation and disgrace of his brothers. On the other hand if God willed the fall of someone, no measures howsoever effective they seem, could raise him high: rather, it helped to bring about his fall and the disgrace of those who adopted them.

Moreover the story contains other lessons for those who intend to follow the way of God. The first lesson it teaches is that one should remain within the limits prescribed by the Divine Law in one’s aims and objects and measures for success; whereas failure is decreed only entirely by God. Therefore if one adopts pure aims and lawful measures but fails at least one will escape humiliation and disgrace. On the other hand the one who adopts an impure aim and unlawful measures to achieve it shall not only inevitably meet with humiliation and disgrace in the Hereafter but also runs the risk of humiliation and disgrace in this world.

The second lesson we learn is that those who exert their efforts for the cause of truth and righteousness and put their trust in God and entrust all their affairs to Him, get consolation and comfort from Him. For this helps them face their opponents with confidence and courage and they do not lose heart when they encounter the apparently terrifying measures of the powerful enemies. They will persevere in their task without fear and leave the results to God. But the greatest lesson this story teaches is that if the Believer possesses true Islamic character and is endowed with wisdom, he can conquer a whole country with the strength of his character alone. The marvellous example of Prophet Yusuf teaches us that a man of high and pure character comes out successful even under the most difficult circumstances. When Prophet Yusuf went to Egypt, he was only a teenager of seventeen years of age, a foreigner, all alone and without any provisions; infact, he had been sold there as a slave. And the horrible condition of the slaves during that period is known to every student of history. Then he was charged with a scandalous moral crime and sent to prison for an indefinite term. But throughout this period of affliction, he kept the highest of moral qualities which raised him to the highest rank in the country.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 43

Brief Overview of the Chapter

The very first ayah expresses clearly the main theme of this Chapter. The internal evidence (ayaat 27-31 and ayaat 34-48) show that this Chapter was revealed in the last stages of the Mission of the Prophet in Makkah and during the same period in which Chapters Yunus, Hud, and al-A’raf were sent down. It is that the Message of the Prophet Muhammad is the Truth, but it is the fault of the people that they are rejecting it. This is the pivot on which the whole Chapter turns. This is why it has been shown over and over again in different ways that the basic components of the Message; Tawheed, Resurrection and Prophethood are a reality. Therefore they should believe sincerely in these for their own moral and spiritual good. They have been warned that they shall incur their own ruin if they reject the Truth for kufr (disbelief). Moreover the aim of the Chapter is not merely to satisfy the minds but also to appeal to the hearts to accept the Faith. Therefore it does not merely put forward logical arguments in support of the truth and against the people’s wrong understandings, but at appropriate intervals it makes frequent use of sympathetic and earnest appeals to win over their hearts by warning them of the consequences of Kufr (disbelief) and by illustrating the rewards of Faith, so that the foolish people should give up their stubbornness.

Besides this, the objections of the opponents have been answered without any mention of them and those doubts which are proving a hindrance in the way of the Message or were being created by the opponents have been removed. At the same time the Believers who had been passing through a long and hard ordeal and were feeling tired and waiting anxiously for God’s assistance, have been comforted and filled with hope and courage.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 52

Brief Overview of the Chapter

It appears from the tone of the Chapter, that it belongs to the group of Chapters which were revealed during the last stages of the Makkan period. For instance ayah 13 says "And those who disbelieved said to their messengers, “We will surely drive you out of our land, or you must return to our religion.” So their Lord inspired to them, “We will surely destroy the wrongdoers.” clearly indicates that the persecution of the Muslims was at its worst at the time of the revelation of this Chapter, and the people of Makkah were bent on expelling the Believers from there, just like the disbelievers of the former Prophets did or threatened to do to the believers of their times also.

This Chapter is an admonition and a warning to the disbelievers who were rejecting the Message of the Prophet and devising cunning schemes to defeat his Mission. However, warnings, censure and reproach dominate the Chapter more than admonition. This is because a good deal of admonition had already been made in the preceding Chapters but in spite of this their determination, enmity, ill feelings, mischief and persecution had rather increased.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 99

Brief Overview of the Chapter

It is clear from the topics and style of this Chapter, that the period of its revelation is similar to that of the Chapter of Ibrahim as two things are quite prominent in its theme.

Firstly, it appears from the repeated warnings in this Chapter that despite the fact that the Prophet had been propagating the Message for many years his people in general had not shown any inclination towards its acceptance, rather they had become more and more obstinate and stubborn in their extreme dislike, enmity and ridicule with the passage of time.

Secondly, by that time the Prophet had begun to feel a little tired of making strenuous efforts to eradicate disbelief and opposition of his people. That is why God has consoled and comforted him over and over again by way of encouragement.

Although the main topics of this Chapter are a) warning to those who rejected his Message, opposed it and ridiculed it and b) comfort and encouragement to the Prophet, It does not mean that this Chapter does not contain admonitions and instructions. As a matter of fact the Qur’an never confines itself to mere warning, rebuke and censure but resorts to precept in every suitable place. Accordingly, this Chapter contains brief arguments for Tawheed (Monotheism) on the one hand and admonition in the story of Adam and Shaytan (satan) on the other.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 128

Brief Overview of the Chapter

The following evidences show that this Chapter was revealed during the last period of the Makkan stage of Prophethood:

(An-Nahl: 41) clearly shows that persecution had forced some Muslims to immigrate to Abyssinia before the revelation of this Chapter.

(An-Nahl: 106) shows that at the time, the persecution of the Muslims was at its height. A problem had arisen in regard to the statements of blasphemy without actual disbelief under unbearable conditions. The problem was that if one did so how should he be treated.

(An-Nahl: 112-114) clearly refers to the end of a seven year famine that had struck Makkah some years after the appointment of the Prophet as God’s Messenger.

All the topics of this Chapter revolve around different aspects of the Message; refutation of Shirk (polytheism), proof of Tawheed and warning of the consequences of the rejection and opposition towards the Message.

The very first ayah gives direct and strict warning to those who were rejecting the Message clearly as if to say God’s decision has already been made concerning your rejection of the Message. Why then are you hastening for it? Why don’t you make use of the respite that is being given to you! This was exactly what the disbelievers of Makkah needed at the time of the revelation of this Chapter, for they challenged the Prophet over and over again: “Why don’t you bring the severe threat with which you have been threatening us! For we have not only rejected your Message but have been openly opposing it for a long time.” Such a challenge had become a notorious example with which they frequently repeated as a clear proof that Muhammad was not a true Prophet.

Immediately after these warnings, they have been admonished to give up shirk (polytheism), for this false creed was the main obstacle in the way of the Message. Then the following topics come up over and over again one after the other:

1. Very convincing proofs of Tawheed and refutation of Shirk have been put forward through the signs in the universe and in man’s own self.

2. The objections of the disbelievers have been answered, their arguments refuted, their doubts removed and their false pretexts exposed.

3. Warnings have been given of the consequences of persistence in false ways and hatred towards the Message.

4. The moral changes which the Message of the Prophet aims to bring practically in human life have been presented briefly in an appealing manner. The polytheists have been told that belief in God which they also professed demanded that it should not be confined merely to lip service but this creed should take a definite shape in moral and practical life. The Prophet and his companions have been comforted and told about the attitude they should adopt in the face of such antagonism and persecution by the disbelievers.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah)

Other names for the Chapter: Bani Israel

Number of Ayaat: 111

Some Virtues of the Chapter

Narrated A'ishah, she said: "The Messenger of Allah used to fast until we would say, he does not want to break his fast. Then he would not fast until we would say, he does not want to fast. And he used to recite A-Isra’ and Az-Zumar every night.'
Recorded by Imam Ahmad

Narrated that Ibn Masoud said concerning the Chapters of Al-Isra, Al-Kahf and Maryam, "They are among the earliest and most beautiful Chapters and they are my treasure.''
Recorded by Al Bukhari

Brief Overview of the Chapter

The very first ayah indicates that this Chapter was revealed on the occasion of Al Isra’ Wal Mi’raj (The Night Journey). According to the books of Hadith and the books on the life of the Prophet, this event happened one year before Hijrah (migration). Therefore, this Chapter is one of those which were revealed in the last stages of Prophethood in Makkah.

The Prophet had been propagating Tawheed (Oneness of God) for the previous twelve years and his opponents had been doing all they could to make his Mission a failure, but in spite of all their opposition, Islam had spread to every corner of Arabia and there was hardly any clan which had not been influenced by his invitation. In Makkah itself, the true Believers had formed themselves into a small community and were ready and willing to face every danger to make Islam a success. Besides them a very large number of the people of Al-Aws and Al-Khazraj (two influential clans of Madinah) had accepted Islam. Thus the time had come for the Prophet to migrate from Makkah to Madinah and gather together the scattered Muslims and establish a state based on the principles of Islam.

This Chapter is a wonderful combination of warning, admonition and instruction which have been blended together in a balanced proportion. The disbelievers of Makkah had been admonished to take a lesson from the miserable end of the Israelites and other communities and mend their ways within the period of respite given by God, which was about to expire. They should therefore accept the invitation that was being extended by Muhammad and the Qur’an; otherwise they shall be annihilated and replaced by other people. Incidentally, the Israelites with whom Islam was going to come in direct contact with in the near future in Madinah have also been warned that they should learn a lesson from the chastisements that have already been inflicted on them. They were warned to take advantage of the Prophethood of Muhammad because that is the last opportunity which has been given to them. If you behave now as you have been behaving, you shall meet with a painful torment.

As regards the education of mankind it has been stressed that human success or failure, gain or loss depends upon the right understanding of Tawheed, life-after-death and Prophethood. Accordingly, convincing arguments have been put forward to prove that the Qur’an is the Book of God and its teachings are true and genuine. The doubts of the disbelievers about these basic realities have been removed and on suitable occasions they have been admonished and rebuked in regard to their ways of ignorance.

In this connection those fundamental principles of morality and civilization on which the Islamic System of life is meant to be established have been put forward. Thus this was the policy of the intended Islamic state which had been proclaimed a year before its actual establishment. It has been explicitly stated that that was the sketch of the system on which Prophet Muhammad intended to build human life, first in his own country and then in the outside world. Besides these, the Prophet has been instructed to stick firmly to his stance without minding the opposition and difficulties which he was encountering and should never think of making a compromise with unbelief. Moreover, Salat (prayer) was prescribed in order to reform and purify their souls as if to say, this is the thing which will produce in you those high qualities of character which are essential for everyone who intends to struggle in the righteous way. Incidentally, we learn from hadith that the Night Journey was the first occasion on which the five daily Prayers were prescribed to be offered at fixed times.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 110

Some Virtues of the Chapter

Narrated by Abu Ad-Darda', that the Prophet said: “Whoever memorizes 10 Ayat from the beginning of Surat Al-Kahf will be protected from the Dajjal.
Recorded in Sahih Muslim, Abu Dawood, An-Nasa'i, At-Tirmidhi and Imam Ahmad

Narrated that Al-Bara' said: "A man recited Al-Kahf and there was an animal in the house which began acting in a nervous manner. He looked, and saw a fog or cloud overhead. He mentioned this to the Prophet, who said: “Keep on reciting so and so, for this is the tranquillity which descends when one reads Qur'an or because of reading Qur'an.” The man reciting was Usayd ibn Al-Hudayr. Recorded in Sahih Bukhari and Sahih Muslim.

Brief Overview of the Chapter

This is the first of those Chapters which were sent down from the fifth to the tenth year of Prophethood in Makkah. What distinguishes this period from the period before was that during the years before, Quraysh mainly resorted to ridiculing, scoffing, threatening, tempting, raising objections and making false propaganda against the Prophet and his followers in order to suppress the Islamic Movement. However, during the stage of the revelation of this Chapter, they employed the weapons of persecution, man handling and economic pressure for the same purpose. So much so that a large number of the Muslims had to emigrate from Arabia to Abyssinia. Those who remained behind were besieged in Shi’ib Abi Talib along with the Prophet and his family. To add to their misery a complete social and economic boycott was applied against them. The only redeeming feature was that there were two personalities, Abu Talib and Khadijah whose personal influence had been conducive to the support of two great families of Quraysh. However when the tenth year of Prophethood came, these two individuals died. After the tenth year of Prophethood, persecution was so severe, forcing the Prophet and all his Companions to emigrate from Makkah.

It appears from the theme of the Chapter, that it was revealed during the beginning period of the fifth year to the tenth year, where in spite of persecutions and opposition, the migration to Abyssinia had not yet taken place. That is why the story (the Sleepers of the Cave) has been related, in order to comfort and encourage the persecuted Muslims and to show them how the righteous people have been saving their Faith in the past.

This Chapter was sent down in answer to three questions which the polytheists of Makkah in consultation with the people of the Book had put to the Prophet in order to test him. These were:
1. Who were “the Sleepers of the Cave?”
2. What is the real story of Al-Khidr?
3. What do you know about Dhul-Qarnain?

As these three questions and the stories involved concerned the history of the Christians and the Jews and were unknown in Hijaaz (Arabian Peninsula), the choice of these questions was made to test whether the Prophet possessed any source of the knowledge of the hidden and unseen things. God however not only gave a complete answer to their questions but also employed the three stories to the disadvantage of the opponents of Islam in the conflict that was going on at that time in Makkah between Islam and unbelief.

The questioners were told that “the Sleepers of the Cave” believed in the same doctrine of Tawheed (Oneness of God) which was being put forward in the Qur’an and that their condition was similar to the condition of the persecuted Muslims of Makkah. On the other hand the persecutors of the Sleepers of the Cave had behaved in the same way towards them as the disbelievers of Quraysh were behaving towards the Muslims.

The story of the “Sleepers of the Cave” has also been used to warn the chiefs of Makkah who were persecuting the small newly formed Muslim Community. At the same time the Prophet has been instructed that under no circumstances should he make a compromise with their persecutors nor should he consider them to be more important than his poor followers. On the other hand those chiefs have been admonished that they should not be puffed up with the transitory life of pleasure they were then enjoying, but should seek after those excellences which are permanent and eternal.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 98

Some Virtues of the Chapter

Muhammad bin Ishaq recorded a Hadith of Umm Salamah in his Seerah, and Ahmad bin Hanbal recorded from Ibn Masoud, the story of the Hijrah (migration) from Makkah to Ethiopia. The narration mentions that Ja`far bin Abi Talib recited the first part of this Chapter (ayaat 1-40) to An-Najashi and his companions.

Brief Overview of the Chapter

We have already briefly referred to the conditions of the period in which the Chapter of al-Kahf was revealed. Here we shall give a more detailed insight of the same conditions which will be helpful in grasping the meaning of this Chapter and the other Chapters of the period.

When the chiefs of Quraysh felt that they had failed to suppress the Islamic movement by ridicule and sarcasm, by holding out promises and threats and by making false accusations they resorted to persecution, beating and economic pressure. They would catch hold of the new Muslims of their clans and persecute them, starve them and would even inflict physical torture on them in order to coerce them to give up Islam. The most pitiful victims of their persecution were the poor people and the slaves and the protégés of Quraysh. They were beaten black and blue, were imprisoned and kept thirsty and hungry and were dragged on the burning sands of Makkah. When the conditions became unbearable the Prophet in the month of Rajab of the fifth year of Prophethood gave advice to his Companions to this effect: “You may well migrate to Abyssinia for there is a king who does not allow any kind of injustice to anyone and there is good in his land. You should remain there till the time that God provides a remedy for your affliction.”

Accordingly at first, eleven men and four women left for Abyssinia. Quraysh pursued them up to the coast but fortunately they got a timely boat for Abyssinia at the sea-port of Shu’aibah and they escaped attest. Then after a few months other people migrated to Abyssinia and their number rose to eighty-three men and eleven women from Quraysh and seven not from Quraysh. After this, only forty persons were left with the Prophet in Makkah.

There was a great hue and cry in Makkah after this Migration for every family of Quraysh was adversely affected by this. There was hardly a family from Quraysh which did not lose a son, a son-in-law, a daughter, a brother or a sister. For instance there were among the Migrants the near relatives of Abu Jahl, Abu Sufyan and other chiefs of Quraysh who were notorious for their persecution of the Muslims. After the migration, Quraysh held consultations, and decided to send Abdullah bin Abi Rabiy’ah, the half brother of Abu Jahl, and Amr bin Al A’s to Abyssinia with precious gifts so as to persuade Negus to send the migrants back to Makkah. Umm Salamah (a wife of the Prophet), who was among the migrants, has related this part of the story in detail. She says,“When these two clever statesmen of Quraysh reached Abyssinia, they distributed the gifts among the courtiers of the King and persuaded them to recommend strongly to him to send the migrants back. Then they saw Negus himself and, presenting rich gifts to him, said, ‘Some headstrong brats of our city have come to your land and our chiefs have sent us to you with the request that you may kindly send them back. These brats have forsaken our faith and have not embraced your faith either, but have invented a new faith."

As soon as they had finished their speech, all the courtiers recommended their case, saying, "We should send such people back to their city for their people know them better. It is not proper for us to keep them here."

At this the King was annoyed and said, "I am not going to give them back without proper inquiry. As these people have put their trust in my country rather than in any other country and have come here to take shelter, I will not betray them. At first I will send for them and investigate into the allegations these people have made against them. Then I will make my final decision." Accordingly, the King sent for the Companions of the Prophet and asked them to come to his court.

When the migrants received the message of the King, they assembled and held consultation as to what they should say to the King. In the end, they came to a unanimous decision; “We will present before the King the teachings of the Holy Prophet without adding anything or withholding anything from them and leave it to him whether he lets us remain here or turns us out of his country.” When they came to the court, the King put this problem abruptly before them; “I understand that you have given up the faith of your own people and have neither embraced my faith nor any other existing faith. I would like to know what your new faith is.”

At this, Ja’far bin Abi Talib, on behalf of the migrants, made an extempore speech to this effect: “O King! We were sunk deep in ignorance and had become very corrupt; then Muhammad (God’s peace be upon him) came to us as a Messenger of God, and did his best to reform us. But Quraysh began to persecute his followers, so we have come to your country in the hope that here we will be free from persecution.” After his speech, the King said, “Please recite a piece of the Revelation which has been sent down by God to your Prophet.”

In response, Ja’far recited that portion of the Chapter of Maryam which relates the story of Prophet’s John and Jesus (God’s peace be upon them). The King listened to it and wept, so much so that his beard became wet with tears. When Ja’far finished the recital, he said: “Most surely this Revelation and the Message of Jesus have come from the same source. By God I will not give you up into the hands of these people.”

The next day, Amr bin Al As went to Negus and said, “Please send for them again and ask them concerning the creed they hold about Jesus, the son of Mary, for they say a horrible thing about him.” The King again sent for the migrants, who had already learnt about the scheme of Amr. They again sat together and held consultations in regard to the answer they should give to the King, if he asked about the belief they held about the Prophet Jesus. Though this was a very critical situation and all of them were uneasy about it, they decided that they would say the same thing that God and His Messenger had taught them.

Accordingly, when they went to the court, the King put to them the question that had been suggested by Amr bin Al As. So Ja’far bin Abi Talib stood up and answered without the least hesitation; “He was a Servant of God and His Messenger. He was a Spirit and a Word of God which had been sent to Virgin Mary.”

At this the King picked up a straw from the ground and said, “By God, Jesus was not worth this straw more than what you have said about him.” After this the King returned the gifts sent by Quraysh, saying, “I do not take any bribe.” Then he said to the migrants, “You are allowed to stay here in perfect peace.”

Keeping in view this historical background it becomes quite obvious that this Chapter was sent down to serve the migrants as a provision for their journey to Abyssinia, as if to say though you are leaving your country as persecuted emigrants to a Christian country you should not in the least hide anything from the teachings you have received. Therefore you should plainly say to the Christians that Prophet Jesus was not the son of God. After relating the story of the Prophet’s John and Jesus in (ayaat 1-40), the story of Prophet Abraham has been related (ayaat 41-50) also for the benefit of the Migrants for he also had been forced like them to leave his country by the persecution of his father, his family and his countrymen. On the one hand this meant to console the Emigrants that they were following the footsteps of Prophet Abraham and would attain the same good end as that Prophet did. On the other hand it meant to warn the disbelievers of Makkah that they should note it well that they were in the position of the cruel people who had persecuted their forefather and leader Abraham while the Muslim Emigrants were in the position of Prophet Abraham himself.

Then the mention of the other Prophets has been made in (ayaat 51-65) with a view to show that Prophet Muhammad had brought the same way of Life that had been brought by the former Prophets but their followers had become corrupt and adopted wrong ways.

In the concluding passage (ayaat 66-98) a strong criticism has been made of the evil ways of the disbelievers of Makkah while the Believers have been given the good news that they would come out successful and become the beloved of the people in spite of the worst efforts of the enemies of the Truth.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 135

Brief Overview of the Chapter

According to a well known and Authentic Hadith (Prophetic Teachings), when Umar ibn Al Khattab set out to kill the Prophet he met a certain person who said “Before you do anything else you should know that your own sister and brother-in-law have embraced Islam.” Hearing this he directly went to the house of his sister. There he found his sister Fatimah and his brother-in law Said bin Zayd learning the contents of a scroll from Khabbab bin Art. When Fatimah saw him coming she hid the scroll at once but Umar had heard the recital so he began to interrogate them about it. Then he began to thrash his brother-in-law and wounded his sister who tried to protect him. At last both of them confessed “We have become Muslims; you may do whatever you like.” As Umar was moved to see blood running down from her head he said, “Show me the thing you were reading.” The sister asked him to promise on oath that he would not tear it and added “You cannot touch it unless you have a bath.” Accordingly, Umar took his bath and when he began to read the scroll which contained this Chapter, he spontaneously spoke out, ‘What an excellent thing!’ At this Khabbab who had hidden himself at the sound of his footsteps came out of his hiding and said, “By God I have high expectations that God will get great service from you to propagate the Message of His Prophet for just yesterday I heard the Prophet praying to God “My Lord make Abul-Hakam ibn Hisham (Abu Jahl) or Umar bin Khattab a supporter of Islam.” “O Umar turn to God, turn to God.” These words proved to be so persuasive that he at once accompanied Khabbab and went to the Prophet to embrace Islam. This happened a short time after the Migration to Abyssinia.

This Chapter begins with the enunciation of the object of the Revelation of the Qur’an to this effect; “O Muhammad this Qur’an has not been sent down to you to put you unnecessarily to some great affliction. It does not demand from you to perform the impossible task of imbuing the hearts of the wilful disbelievers with Faith. It is merely an admonition meant to guide on to the Right Path those who fear God and want to save themselves from His punishment."

After this introduction, the Chapter abruptly moves on to relate the story of Prophet Moses without any apparent relevancy and without even hinting at its applicability to the events of the period. However if we read between the lines, we realize that the discourse is addressed very relevantly to the people of Makkah. But before we explain the hidden meaning of the discourse we must keep in view the fact that the Arabs in general acknowledged Moses as a Prophet of God. This was because they had been influenced by the large number of Jewish tribes around them and by the neighbouring Christian kingdoms. Now let us state those things which are hidden between the lines of the story:

1. God does not appoint a Prophet by the beat of drums or by celebrating the occasion in a regular and formal ceremony as if to say we are appointing such and such a person as Our Prophet from today. On the contrary He bestows Prophethood in a confidential manner just as He did in the case of Prophet Moses. Therefore you should not consider it strange if Muhammad has been appointed as a Prophet all of a sudden and without any public proclamation.

2. The fundamental principles presented by Prophet Muhammad, Tawheed (oneness of God) and the Hereafter are just the same as were taught to Prophet Moses at the time of his appointment.

3. Prophet Muhammad has been made the standard bearer of the Message of the Truth among the people of Quraysh by himself, without material provisions just as Prophet Moses was entrusted with the Mission to go to the tyrant king Pharaoh and ask him to give up his attitude of rebellion. These are the ways of God. He catches hold of a wayfarer of Median on his way to Egypt and tells him to go and fight with the greatest tyrant of the time. He did not provide him with armies and provisions for this Mission. The only thing He did was to appoint his brother as his assistant at his request.

4. You O People of Makkah should note it well that Pharaoh employed the same devices against Prophet Moses as you are employing against Prophet Muhammad; idle objections, accusations and cruel persecutions. You should know that God’s Prophet came out victorious over Pharaoh who possessed large armies and war equipments. Incidentally the Muslims have been consoled and comforted though not in so many words, that they should not be afraid of fighting against Quraysh, fearful that the mission which is supported by God, will not come out victorious in the end. At the same time the Muslims have been exhorted to follow the excellent example of the magicians of Egypt who remained steadfast in their Faith though Pharaoh threatened them with horrible consequences.

5. An incident from the story of the Israelites has been cited to show in what ridiculous manner the idolisation of false gods and goddesses starts, and that the Prophets of God do not tolerate even the slightest bit of this ridiculous practice. Likewise, the Prophet Muhammad is following the former Prophets in opposing shirk and idol worship today. Thus the story of Moses has been used to throw light on all those matters which were connected with the conflict between the Prophet and Quraysh. Then at the end of the story, Quraysh have been briefly admonished as if to say, ‘The Qur’an has been sent down in your tongue for your own good. If you listen to it and follow its admonition, you will be doing so for your own good, but if you reject it, you yourselves, will meet with an evil end.’

After this the story of Prophet Adam has been related, as if to tell Quraysh, “The way you are following is the way of Satan, whereas the right way for a man is to follow his father Adam. He was beguiled by Satan, but when he realized his error, he plainly confessed it and repented and again turned back to the service of God and won His favour. On the other hand, if a person follows Satan and sticks to his error obdurately in spite of admonition, he does harm to himself alone like Satan.”

In the end, the Prophet and the Muslims have been advised not to be impatient in regard to the punishment to the disbelievers, as if to say, “God has His Own method concerning them. He does not seize them at once but gives them sufficient respite. Therefore you should not grow impatient but bear the persecutions with fortitude and go on conveying the Message.”

In this connection, great emphasis has been laid on Prayer, so that it may create in the believers the virtues of patience, forbearance, contentment, resignation to the will of God and self analysis for these are greatly needed in the service of the Message of the Truth.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 112

Brief Overview of the Chapter

This Chapter discusses the conflict between the Prophet and the chiefs of Makkah which was rampant at the time of its Revelation and answers those objections and doubts which were being put forward concerning his Prophethood and the doctrines of Tawheed and the Hereafter. The chiefs of Makkah have also been rebuked for their plotting against the Prophet and warned of the evil consequences of their wicked activities.

They have been admonished to give up their indifference and heedlessness that they were showing about the Message. At the end of the Chapter, they have been told that the person whom they considered to be a “distress and affliction” had in reality come to them as a blessing.

The main themes of the Chapter from ayaat 1-47 which have been discussed in particular are:

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

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

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

4. The main cause of the conflict between the disbelievers and the Prophet was their insistence on the doctrine of Shirk (polytheism) and resentment to the Doctrine of Tawheed (Oneness of God). So the doctrine of Shirk has been refuted and the doctrine of Tawheed reinforced by weighty and impressive though brief arguments.

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

In ayaat 48-91, instances have been cited from the important events of the lives of the Prophets to show that all the Prophets who were sent by God were human beings and had all the characteristics of a man, except those which were exclusive to Prophethood. They had no share in God’s Divinity and they had to implore God to fulfil each and every necessity of theirs.

6. All the Prophets had to pass through distress and affliction; their opponents did their worst to put a stop to their mission but in spite of it, they came out successful by the extraordinary aid from God.

7. All the Prophets had one and the same ‘way of life’, the same as was being presented by the prophet Muhammad and that was the only Right Way of Life and all other ways invented and introduced by mischievous people were utterly wrong.

In ayaat 92-106, it has been declared that only those who follow the Right Way will come out successful in the final judgment of God and those who discard it shall meet with the worst consequences. In ayaat 107-112, the people have been told that it is a great favour of God that He has sent His Messenger to inform them beforehand of this Reality and that those who consider his coming to be an affliction instead of a blessing are foolish people.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 78

Brief Overview of the Chapter

• A.H. - After Hijrah/ After Migration. The Hijrah is the actual act of migrating. The first year of the Islamic Calendar dates back to when the prophet made Hijrah from Makkah to Madinah. So 24AH for example refers to 24 years after the Hijrah.

As this Chapter contains the characteristics of both a Makki and a Madani Chapter, the commentators of Qur’an have differed as to its period of revelation. But in the light of its style and themes, we are of the opinion that a part of it (ayaat 1-24) was sent down in the last stage of the Makki period of the Prophet a little before migration, and the rest (ayaat 25-78) were revealed during the first stage of his Madani life. That is why this Chapter combines the characteristics of both the Makki and the Madani Chapters.

According to Ibn Abbas, Mujahid, Qatadah and other great commentators of Qur’an, ayah 39 is the first ayah that grants the Muslims permission to wage war. Collections of hadith (Prophet Teachings) and books on the life of the Prophet confirm that after this permission, actual preparations for war started and the first expedition was sent to the coast of the Red Sea in the month of Safar 2 A.H.* which is known as the Expedition of Waddan or Al-Abwa.

This Chapter is addressed to:

1. The polytheists of Makkah
2. The insecure Muslims
3. The True Believers.

The polytheists have been warned in a forceful manner to this effect; “You have obdurately and impudently persisted in your ideas of ignorance and trusted in your deities instead of God though they possess no power at all and you have repudiated the Divine Messenger. Now you will meet the same end as has been the doom of those like you before. You have only harmed yourselves by rejecting Our Prophet and by persecuting the best element of your own community. Now your false deities shall not be able to save you from the wrath of God.” At the same time they have been admonished time and again for their creed of Shirk (polytheism) and sound arguments have been given in favour of Tawheed and the Hereafter.

The wavering Muslims who had embraced Islam but were not prepared to endure any hardship in its way have been admonished also to this effect; “What is this faith of yours? On the one hand you are ready to believe in God and become His servants provided you are given peace and prosperity but on the other if you meet with afflictions and hardships in His Way you discard your God and cease to remain His servant. You should bear in mind that this wavering attitude of yours cannot avert those misfortunes and losses which God has ordained for you.”

As regards the true Believers, they have been addressed in two ways:

1. In a general way so as to include the common people of Arabia
2. In an exclusive way.

The Believers have been told that the polytheists of Makkah had no right to prohibit them from visiting the Holy Mosque. They had no right to prevent anyone from performing Hajj because the Holy Mosque was not their private property. This objection was not only justified but it also acted as an effective political weapon against Quraysh. For it posed this question to the other clans of Arabia; Were Quraysh mere attendants of the Holy Mosque or its owners? It implied that if they succeeded in stopping the Muslims from Hajj without any protest from others, they would feel encouraged in future to stop from Hajj and Umrah the people of any other clan, who happened to have strained relations with Quraysh. In order to emphasize this point, the history of the construction of the Holy Mosque has been cited to show that it was built by Prophet Abraham by the Command of God and he had invited all the people to perform Hajj there. That is why those coming from outside had enjoyed equal rights by the local people from the very beginning. It has also been made clear that that House had not been built for the rituals of shirk but for the worship of One God. Therefore, it was sheer tyranny that the worship of God was being forbidden there while the worship of idols enjoyed full licence. In order to counteract the tyranny of Quraysh, the Muslims were allowed to fight against them. They were also given instructions to adopt the right and just attitude as and when they acquired power to rule in the land.

Moreover, the Believers have officially been given the name “Muslims.” “You are the real heirs to Abraham and you have been chosen to become witnesses of the Truth before mankind. Therefore you should establish prayer and pay the zakat (Obligatory charity) in order to become the best models of righteousness and strive for the sake of God, propagating the Word of God." It will be worthwhile to keep in mind the introduction to Chapter 8 (Al Anfal).

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 118

Brief Overview of the Chapter

Both its style and theme indicate that it was revealed during the middle stage of Prophethood in Makkah. Reading between the lines, one feels that a bitter conflict had begun between the Prophet and the disbelievers of Makkah, though the persecution by them had not yet become tyrannical. It appears that the Chapter was sent down during the climax of the Famine in Makkah (ayaat 75-76), which according to authentic Prophetic Teachings, occurred during the middle stage of Prophethood.

Moreover, according to a Prophetic Teaching narrated by ‘Urwah bin Zubair, Umar ibn Al Khattab who had embraced Islam by that time said, “This Chapter was revealed in my presence and I myself observed the state of the Prophet during its revelation. When the revelation ended, the Prophet remarked, “On this occasion ten such ayaat have been sent down to me, the one who measures up to them will most surely go to Paradise.” Then he recited the initial ayaat of the Chapter.
Recorded by Imam Ahmad and At-Tirmidhi

The central theme of the Chapter is to invite the people to accept and follow the Message of the Prophet and the whole Chapter revolves around this theme.

Place where Chapter was revealed: Madinah (Madinat Al Munawarrah) 

Number of Ayaat: 64

Brief Overview of the Chapter

This Chapter and ayaat (28-73) of the Chapter of al-Ahzab (of which this is the sequel) were sent down to strengthen the moral front, which at that time was the main target of the attack.

Ayaat (28-73) of al-Ahzab were sent down concerning the Prophet’s marriage with Zainab and on the occasion of the second attack, the “Slander” of A’ishah. The Chapter of An-Nur was sent down to repair the cracks that had appeared in the unity of the Muslim Community. If we keep this in view during the study of the two Chapters, we shall understand the wisdom that underlies the Commandments about the Veil. God sent the following instructions to strengthen and safeguard the moral front, and to counteract the storm of propaganda that was raised on the occasion of the marriage of Zainab. Now follows evidences:

1. The wives of the Prophet were enjoined to remain within their private quarters, to avoid display of adornments and to be cautious in their talk with other persons (ayaat 32-33).

2. The other Muslims were forbidden to enter the private rooms of the Prophet and instructed to ask whatever they wanted from behind a curtain (ayah 53).

3. A line of separation was drawn between the mahram and non-mahram relatives. Only the former (i.e. mahram relatives) were allowed to enter the private rooms of those wives of the Prophet with whom they were so closely related, as to prohibit marriage with them (ayah 55).

4. The Muslims were told that the wives of the Prophet were prohibited for them just like their own real mothers; therefore every Muslim should regard them with the purest of intentions (ayaat 53-54).

5. The Muslims were warned that they would invite the curse and anger of God if they offended the Prophet. Likewise it was a heinous sin to attack the honour or slander any Muslim man or woman (ayaat 57-58).

6. All the Muslim women were enjoined to cover their faces with their sheets when they had to go out of their homes (ayah 59).

On the occasion of the second attack, this Chapter was sent down to keep pure and strengthen the moral fibre of the Muslim society, which had been shaken by the enormity of the slander. We give below a summary of the Commandments and instructions in their chronological order so that one may understand how the Qur’an makes use of the psychological occasion to reform the Community by the adoption of legal, moral and social measures.

1. Fornication which had already been declared to be a social crime (An-Nisa: 15-16), was now made a criminal offence and was to be made a punishable act, resulting with a hundred lashes.

2. It was enjoined to boycott the adulterous men and women, and the Muslims were forbidden to have any marriage relations with them.

3. The one who accused the other of adultery but failed to produce four witnesses, was to be punished with eighty lashes.

4. The Law of Lian was prescribed to decide the charge of adultery against his own wife by a husband.

5. The Muslims were enjoined to learn a lesson from the incident of the “Slander” about A’ishah, as if to say, “You should be very cautious in regard to charges of adultery against the people of good reputation, and should not spread these; rather, you should refute and suppress them immediately.” In this connection, a general principle was enunciated, that the proper spouse for a pure man is a pure woman, for he cannot pull on with a wicked woman for long, and the same is the case with a pure woman, as if to say, “When you knew that the Prophet was a pure man, infact, the purest of all human beings, how could you believe that he had experienced happiness with a wicked woman and exalted her as the most beloved of his wives? For it was obvious that an adulterous woman could not have been able to deceive, with her affected behaviour, a pure man like the Prophet. You ought also to have considered the fact that the accuser was a mean person while the accused was a pure woman. This should have been enough to convince you that the accusation was not worth your consideration; as a matter of fact, not even conceivable."

6. Those who spread news and evil rumours and propagate wickedness in the Muslim Community, deserve punishment and not encouragement.

7. A general principle was laid down that relations in the Muslim Community should be based on good faith and not on suspicion: everyone should be treated as innocent unless he is proved to be guilty and vice versa.

8. The people were forbidden to enter the houses of others without restraint and were instructed to take permission for this.

9. Both men and women were instructed to lower their gaze and forbidden to cast glances or make eyes at each other.

10. Women were enjoined to cover their heads and breasts even inside their houses.

11. Women were forbidden to appear with make-up before other men except their servants or such relatives with whom their marriage is prohibited.

12. They were enjoined to hide their make-ups when they went out of their houses, and even forbidden to put on jingling ornaments, while they moved out of their houses.

13. Marriage was encouraged and enjoined even for slaves and slave girls, for unmarried people help spread indecency.

14. The institution of slavery was discouraged and the owners and other people were enjoined to give financial help to the slaves to earn their freedom under the law of Mukatabat.

15. Prostitution by slave girls was forbidden in the first instance, for prostitution in Arabia was confined to this class alone. This in fact implied the legal prohibition of prostitution.

16. Sanctity of privacy in home life was enjoined even for servants and under age children including one’s own. They were enjoined not to enter the private rooms of any man or woman without permission; especially in the morning, at noon and at night.

17. Old women were given the concession that they could set aside their head covers within their houses but should refrain from display of adornments. Even they were told that it was better for them to keep themselves covered with head wrappers.

18. The blind, lame, crippled and sick persons were allowed to take any article of food from the houses of other people without permission, for it was not to be treated like theft and cheating, which are cognizable offenses.

19. On the other hand, the Muslims were encouraged to develop mutual relationships by taking their meals together, and the nearest relatives and intimate friends were allowed to take their meals in each other’s house without any formal invitation. This was to produce mutual affection and sincere relationships between them to counteract any future mischief. Side by side with these instructions, clear signs of the Believers and the hypocrites were stated to enable every Muslim to distinguish between the two. At the same time the Community was bound together by adopting disciplinary measures in order to make it stronger and firmer than it was at the time, so as to discourage the enemies from creating mischief in it.

Above all, the most eye-catching thing about this Chapter is that it is free from the bitterness which inevitably follows such shameful and absurd attacks. Instead of showing any wrath at this provocation, the discourse prescribes some laws and regulations and enjoins reformative commandments and issues wise instructions that were required at the time for the education and training of the Community. Incidentally, this teaches us how to deal with such provocative mischief’s coolly, wisely and generously. At the same time, it is a clear proof that this is not the word of Prophet Muhammad but of a Being Who is observing all human conditions and affairs from the highest level, and guiding mankind without any personal prejudices, feelings and leanings. Had this been the word of the Prophet; there would have been at least some bits of natural bitterness in spite of his great generosity and forbearance, for he is but human. For a noble man naturally becomes enraged when his own honour is attacked in this mean manner.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 77

Brief Overview of the Chapter

The Chapter deals with the doubts and objections that were being raised against the Qur’an, the Prophethood of Muhammad and his teachings by the disbelievers of Makkah. Appropriate answers to each and every objection have been given and the people have been warned of the consequences of rejecting the Truth. At the end of the Chapter a clear picture of the moral superiority of the Believers has been depicted as in the beginning of the Chapter of al-Mu’minoon as if to say ‘Here is the criterion for distinguishing the genuine from the counterfeit.’

This is the noble character of those people who have believed in and followed the teachings of the Prophet and this is the kind of people that he is trying to train. You may yourselves compare and contrast this type of people with those Arabs who have not as yet accepted the Message and who are upholding “ignorance” and exerting their utmost to defeat the Truth. "Now you may judge for yourselves as to which you would like to choose.” Though this question was not posed in so many words it was placed before every one in Arabia in a tangible shape. It may be noted that during the next few years the practical answer given to this question by the whole nation with the exception of a small minority was that they chose Islam.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 227

Brief Overview of the Chapter

The background of the Chapter is that the disbelievers of Makkah were persistently refusing on one excuse or the other to accept the message of Islam given by the Prophet. Sometimes they would say that he did not show them any sign to convince them of his Prophethood; sometimes they would brand him as a poet or a sorcerer and mock his message; and sometimes they would ridicule his Mission saying that his followers were either a few foolish youth or the poor people and slaves. They argued that if his Mission had really some value for the people the nobles and the elders would have accepted it first. Meanwhile on the one hand, the Prophet was becoming wearied by his efforts to show them rationally the errors of their creeds and prove the truth of the Doctrines of Tawheed (Oneness of God) and the Hereafter. The disbelievers on the other hand were never tired of adopting one kind of obduracy after the other. This state of affairs was causing great anguish and grief to the Prophet. Such were the conditions when this Chapter was revealed.

It begins with words of consolation to the Prophet implying, why do you worry for their sake? If these people have not believed in you it is not because they have not seen any Sign, but because they are persistently rejecting. They will not listen to reason and they want to see a Sign which makes them bow their heads in humility. When this Sign is shown in due course of time, they will themselves realize that what was being presented to them was the Truth.

After this introduction till ayah 191, one and the same theme has been presented continuously and it is said: “The whole earth abounds in such Signs as can guide a seeker after truth to Reality but the stubborn and misguided people have never believed even after seeing the Signs whether these were the Signs of the natural phenomena or the miracles of the Prophets. These wretched people have stubbornly adhered to their erroneous creeds till the Divine prescription actually overtook them.” To illustrate this, the history of seven ancient tribes has been told. They were those who persisted in disbelief just like the disbelievers of Makkah. In this connection the following points have been stressed:

1. The Signs are of two kinds:
• Those which are scattered all over the earth, and by seeing them, an intelligent person can judge for himself whether what the Prophet is presenting is the Truth or not
• Those which were seen by Pharaoh and his people, Noah’s people, the people of ‘Aad and  Thamud, Lot’s people and the people of Aiykah. Now it is for the disbelievers to decide which kind of Signs they are eager to see.

2. The mentality of the disbeliever has been the same throughout the ages; their arguments, their objections, their excuses and ploys for not believing have been similar and ultimately, the fates that they met have also been the same. Likewise the Prophets in every age presented the same teachings, their personal character, their reasoning and arguments against their opponents were the same and they were all similarly blessed with mercy by God Almighty. Both these patterns of behaviour and conduct are found in history and the disbelievers could themselves see as to which respective patterns they and the Prophet belonged.

3. God is All Mighty, All Powerful and All Merciful at the same time. History contains instances of His Wrath as well as of His Mercy. Now therefore it is for the people to decide whether they would like to earn God’s Mercy or His Wrath.

4. Lastly the discussion has been summed up saying “O disbelievers, if at all you want to see the Signs why should you insist on seeing those horrible Signs that visited the doomed communities of the past? Why don’t you see the Qur’an which is being presented in your own language? Why don’t you see Muhammad and his Companions? Can the revelations of the Qur’an be the work of a Satan or a Jinn? Does the recipient of the Qur’an appear to be a sorcerer? Are Muhammad and his Companions no different from a poet and his admirers? Why don’t you give up disbelief and search your hearts for their judgment? When in the heart of your hearts you yourselves believe that the Revelations of the Qur’an have nothing in common with sorcery and poetry, then you should know that you are being cruel and unjust, and will certainly meet the doom meant for the cruel and unjust.”

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 93

Brief Overview of the Chapter

The Chapter consists of two discourses. The first is from the beginning of the Chapter until ayah 58 and the second is from ayah 59 until the end of the Chapter.

The theme of the first discourse is that the only people who can benefit from the guidance of the Qur’an and become worthy of the good promises made in it, are those who accept the realities which this Book presents as the basic realities of the universe and then follow up their belief with obedience and submission in their practical lives as well. But the greatest hindrance for man to follow this way is the denial of the Hereafter. For it makes him irresponsible, selfish and given to worldly life which in turn makes it impossible for him to submit himself before God and to accept the moral restrictions on his lusts and desires. After this introduction, three types of character have been presented:

1. The first type is characterised by Pharaoh, the chiefs of Thamud and the rebels of the people of Lot who were all heedless of the accountability of the Hereafter and had consequently become the slaves of the world. These people did not believe even after seeing the miracles. Rather they turned against those who invited them to goodness and piety. They persisted in their evil ways which are held in disgust by every sensible person. They did not heed the admonition even until a moment before they were overtaken by the wrath of God.

2. The second type of character is of the Prophet Solomon who had been blessed by God with wealth, kingdom and grandeur to an extent undreamt of by the chiefs of the disbelievers of Makkah. But since he regarded himself as answerable before God and had the feeling that whatever he had was only due to God’s bounty upon him, he had adopted the attitude of obedience before Him and there was no drop of vanity in his character.

3. The third type is of the queen of Sheba who ruled over a most wealthy and well known people in the history of Arabia. She possessed all those means of life which could cause a person to become vain and conceited. Her wealth and possessions far exceeded the wealth and possessions of Quraysh. Then she professed Shirk (polytheism) which was not only an ancestral way of life with her, but she had to follow it in order to maintain her position as a ruler. Therefore it was much more difficult for her to give up shirk and adopt the way of Tawheed (Oneness of God) than it could be for a common polytheist. But when the Truth became evident to her nothing could stop her from accepting it. Her deviation was in fact due to her being born and brought up in a polytheistic environment and not because of her being a slave to her lusts and desires. Her conscience was not devoid of the sense of accountability before God.

In the second discourse at the outset attention has been drawn to some of the most glaring and visible realities of the universe, and the disbelievers of Makkah have been asked one question after another to this effect:
“Do these realities testify to the creed of Shirk (polytheism) which you are following or to the truth of Tawheed (Oneness of God) to which the Qur’an invites you?” In conclusion, the real invitation of the Qur’an, that is, the invitation to serve One God alone, has been presented in a concise but forceful manner, and the people warned that accepting it would be to their own advantage and rejecting it to their own disadvantage. For if they deferred their faith until they saw those Signs of God after the appearance of which they would be left with no choice but to believe and submit, they should bear in mind the fact that that would be the time of judgment and believing then would be of no avail.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 88

Brief Overview of the Chapter

According to Ibn Abbas the Chapters ash-Shu’ara’, An-Naml and al-Qasas were sent down one after the other. The language, the style and the theme also show that the period of the revelation of these three Chapters is nearly the same. Another reason for their close resemblance is that the different parts of the story of Prophet Moses is mentioned in these Chapters together to make up a complete story.

The main theme is to remove the doubts and objections that were being raised against the Prophethood of the Prophet Muhammad and to invalidate the excuses which were being offered for not believing in him. For this purpose, first the story of the Prophet Moses has been related which by analogy with the period of revelation, impresses the following points in the listener’s mind automatically:

1. Firstly, God provides the means and motives of whatever He wills to do in imperceptible ways. Thus God so arranged things that the child through whom Pharaoh had to be removed from power was bred and brought up in his own house and he could not know whom he was fostering. Who can then fight God and frustrate Him by his machinations.

2. Secondly, Prophethood is not granted to a person amid festivities by issuing a proclamation from the heavens and the earth. You wonder how Muhammad has been blessed with Prophethood unexpectedly all of a sudden but Moses whom you yourselves acknowledge as a Prophet (ayah 48) had also become a Prophet unexpectedly while on a journey and nobody had known what event had occurred in the desolation at the foot of Mount Sinai. Even Moses himself did not know a moment before what he was going to be blessed with. He in fact had gone to bring a piece of the fire but had returned with the gift of Prophethood

3. Thirdly, the person from whom God wants to take some service comes out without any army and armour and without an apparent helper or force at his back yet he puts to rout much stronger and better equipped opponents. The contrast that existed between the strengths of Moses and Pharaoh was much more prominent and glaring than that which existed between Muhammad and Quraysh; yet the world knows who had come out victorious in the end and who had been routed.

4. Fourthly, you refer to Moses again and again and say, “Why has Muhammad not been given the same which was given to Moses?” (i.e. miracles of the staff and the shining hand etc.) as if to suggest that you would readily believe only if you were shown the kind of the miracles that were shown by Moses to Pharaoh. But do you know what sort of response was made by those who were shown those miracles? They had not believed even after seeing the miracles and had only said, “This is Magic” for they were involved in stubbornness and hostility to the Truth. The same problem afflicts you today. Will you believe only when you are shown the same kind of miracles? Then do you know what fate the disbelievers had met even after seeing the miracles? They were annihilated by God. Do you now wish to meet the same doom by asking for the miracles in your obstinacy?

These were the things which were automatically impressed in the mind of every listener who heard this story in the pagan environment of Makkah for a similar conflict was going on at that time between the Prophet and disbelievers of Makkah as had already taken place between the Prophet Moses and Pharaoh before. This was the background against which the story of the Prophet Moses was narrated so that a perfect analogy was established automatically in every detail between the conditions prevailing then in Makkah and those existing in the time of the Prophet Moses. Then from ayah 43 onwards, the discourse turns to the real theme.

In the first place, the narration of a two thousand year old historical event by the Prophet with such accuracy and detail is presented as a proof of his Prophethood although he was un-lettered and the people of his city and clan knew full well that he had no access to any source of such information as they could point out.

Then his appointment as a Prophet is put forward as God’s mercy to them, for they were heedless and God had made this arrangement for their guidance. Then their oft-repeated objection, “Why has not this Prophet brought the miracles which Moses had brought?” has been answered. It is said to them, “How can you be justified in demanding miracles from this Prophet when you did not believe in Moses either, who, as you yourselves acknowledge, had brought miracles from God? You can still see the truth only if you do not serve your lusts and whims. But if you remain ill with this disease, then you will never see the truth, even though you were shown all kinds of miracles.”

Then the disbelievers of Makkah have been warned and put to shame for an event that occurred in those very days. Some Christians had come to Makkah and embraced Islam when they heard the Qur’an from the Prophet. Instead of learning any lesson from this, the Makkans were so upset at this that their leader, Abu Jahl, disgraced those people publicly. In conclusion, the excuse that the disbelievers put forward for not believing in the Prophet has been dealt with. What they feared was this: “If we give up the polytheistic creed of the Arabs and accept the doctrine of Tawheed instead, this will put an end to our supremacy in the religious, political and economic fields, which in turn, will destroy our position as the most influential tribe of Arabia and we shall be left with no refuge anywhere in the land.” As this was the real motive of the chiefs of Quraysh for their antagonism towards the Truth, and their doubts and objections were only the pretences which they invented to deceive the common people, God has dealt with these fully till the end of the Chapter, considered each aspect of these in a wise manner and offered the remedy for their basic ailments, as people judged Truth and falsehood only from the viewpoint of their worldly interests.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 69

Brief Overview of the Chapter

A read-through of the Chapter shows that the period of its revelation was the period of extreme persecution of the Muslims in Makkah. The disbelievers were opposing and fighting Islam tooth and nail, and the new reverts were being subjected to the severest oppression. Such were the conditions when God sent down this Chapter to strengthen and encourage the sincere Muslims as well as to put to shame those who were showing weakness of the faith. Besides, the disbelievers of Makkah have been threatened and warned not to invite for themselves the fate that the antagonists of the Truth have been experiencing in every age.

In this connection the questions that some young men were facing in those days have also been answered. For instance their parents were urging them to abandon Muhammad and return to their ancestral religion for they argued: “The Qur’an in which you have put your faith regards the rights of the parents as the uppermost; therefore listen to what we say; otherwise you will be working against the dictates of your own Faith.” This has been answered in ayah 8. Similarly the person of some clans said to the new reverts to Islam, ‘Leave the question of punishments etc. to us. Listen to us and abandon this man. If God seizes you in the Hereafter we will come forward and say ‘Lord these people are innocent: we had forced them to give up the Faith; therefore seize us.’ This has been dealt with in ayaat 12-13.

The stories mentioned in this Chapter also strike the same points, as if to say, ‘Look at the Prophets of the past; they were made to suffer great hardships and were treated cruelly for long periods, then at last they were helped by God. Therefore take heart, God’s support will certainly come. But a period of trial and tribulation has to be undergone." Besides teaching this lesson to the Muslims, the disbelievers have also been warned: “if you are not being immediately seized by God, you should not form the wrong impression that you will never be seized. The signs of the doomed nations of the past are before you. Just see how they met their doom and how God fulfilled his promise to his Prophets."

Then the Muslims have been instructed: “If you feel that the persecution has become unbearable for you, you should give up your homes instead of giving up your Faith. God’s earth is vast, so seek a new place where you can worship God with the full peace of mind.”

Besides all that has proceeded, the disbelievers have been urged to understand Islam. The realities of Tawheed (Oneness of God) and the Hereafter have been explained with rational arguments, Shirk (polytheism) has been refuted and drawing their attention towards the signs in the universe they have been told about, confirm the teachings that the Prophet is presenting before them.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 60

Brief Overview of the Chapter

The Chapter begins with the theme that the Romans have been overcome and the people around the world think that the empire is about to collapse, but the fact is that within a few years the tables will be turned and the vanquished will again become victorious.

This introductory theme contains the great truth that man is accustomed to seeing only what is apparent and superficial. That which is behind the apparent and superficial he does not know. When in the petty matters of life, this habit to see only the apparent and superficial can lead man to misunderstandings and miscalculations, and when he is liable to make wrong estimates only due to lack of knowledge about “what will happen tomorrow,” how stupendous will be his error if he risks his whole life-activity by placing reliance only upon what is visible and apparent with respect to his worldly life as a whole. Then, from the question of the conflict between Byzantium and Persia, the direction of the Chapter turns to the theme of the Hereafter; and as far as ayah 27, man has been made to understand in different ways that the Hereafter is possible as well as rational and necessary. Then for the sake of keeping the system of his life also stable and balanced it is absolutely necessary that he should plan and order his present life on the faith in the Hereafter, otherwise he will commit the same error as has always been the result of placing one’s reliance only upon the apparent and the visible.

In this connection, the Signs of the universe which have been presented as evidence to prove the doctrine of the Hereafter are precisely the same which support the doctrine of Tawheed (Oneness of God). Therefore from ayah 28 onwards, the Chapter turns to the affirmation of Tawheed and the refutation of Shirk (polytheism), and it is stressed that the natural way of life for man is none else but to serve One God exclusively. Shirk is opposed to the nature of the universe as to the nature of man. Therefore, whenever man has adopted this deviation, chaos has resulted. Again here, an allusion has been made to the great chaos that had gripped the world on account of the war between the two major powers of the time, and it has been indicated that this chaos too, is the result of shirk, and all the nations who were ever involved in mischief and chaos in the history of mankind were also polytheists.

In conclusion, a parable has been presented to make the people understand that just as dead earth comes to life by a shower of rain sent by God and swells with vegetation and plant life, so is the case with the dead of humanity. When God sends a shower of His mercy in the form of Revelation and Prophethood, it also gives a new life to mankind and causes it to grow and develop and flourish. Therefore: “If you take full advantage of this opportunity, the barren land of Arabia will blossom by God’s mercy and the whole advantage will be yours. But if you do not take advantage of it, you will harm only your selves. Then no regret will avail and no opportunity will be provided to make amends.”

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 34

Brief Overview of the Chapter

A glance of the subject matter shows that it was sent down in the period when persecution to suppress and prevent the invitation to Islam had begun and every sort of machination had started being employed for the purpose. This is illustrated by ayah 14, in which the young reverts to Islam have been told that although the rights of the parents are the uppermost after God they should not listen to them if they prevented them from accepting Islam or compelled them to revert to the creed of Shirk (polytheism). The same thing has been said in the Chapter of al-Ankabut, which indicates that both these Chapters were sent down in the same period. A study of the style and subject matter of the two Chapters on the whole, however shows that the Chapter of Luqman was sent down earlier for one does not see any sign of the antagonism in its background, though contrary to this while studying the Chapter of Al-Ankabut, one can clearly feel that the Muslims were being severely persecuted during the period of its revelation.

In this Chapter, the people have been made to understand the meaninglessness and absurdity of Shirk (polytheism) and the truth and reasonableness of Tawheed (Oneness of God). They have been invited to give up blind imitation of their forefathers, consider with a cool mind the teachings which the Prophet Muhammad is presenting from the Lord of the worlds and see with open eyes the manifest Signs found in the universe around them and in their own selves which bear evidence to its truth.

In this connection it has also been pointed out that this is not a new teaching which might have been presented in the world or in the land of Arabia for the first time and with which the people might be unfamiliar. The learned and wise people of the past ages said and taught the same thing which Muhammad is teaching today. It is as if to say, “O people. In your own country there has lived a wise man named Luqman whose wisdom has been well known among you, whose proverbs and wise sayings are cited in your daily conversation and who is often quoted by your poets and orators. Now you should see for yourselves what creed and what morals he used to teach.”

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 30

Some Virtues of the Chapter

Narrated Abu Hurayrah, he said, "The Prophet used to recite in the Fajr prayer on Fridays the Chapters of As-Sajdah and Al-Insan.'' Recorded in Sahih Al-Bukhari (the book of Friday Prayers) and Sahih Muslim

Narrated Jabir, he said, "The Prophet would never sleep until he recited the Chapters of As-Sajdah and Al-Mulk.'' Recorded by Imam Ahmad

Brief Overview of the Chapter

From the style of the Chapter, it appears that it was sent down during the middle period of the Makkan stage, more particularly in its initial stage for one does not find in its content the severity of the persecution and tyranny which one finds in the Chapters sent down in the later stages.

The main theme of the Chapter is to remove the doubts of the people concerning Tawheed (Oneness of God), the Hereafter, Prophethood and to invite them to all these three realities. The disbelievers of Makkah when they talked of the Prophet in private said to one another “This person is forging strange things, sometimes he gives news of what will happen after death. He says: ‘When you have become dust you will be called to render your accounts and there will be a Paradise and a Hell.’ Sometimes he says: ‘These gods and goddesses and saints are not worthy of your worship; One God alone is the Deity.’ And sometimes he says: ‘The Chapters which I recite are not my own words, but that of God. All these are strange things which he presents.” Therefore the answers to these doubts and misgivings form the theme and subject matter of this Chapter.

In this connection the disbelievers have been told: “Most certainly it is God’s Word which has been sent down in order to arouse a people who are sunk in heedlessness being deprived of the bounties and blessings of Prophethood. How can you call it a fabrication when its having been sent down from God is manifest and self-evident?” Then they have been asked - Use your common sense and judge for yourselves which of the things presented by the Qur’an is strange and novel? Look at the administration of the heavens and the earth; consider your own creation and structure. Don’t these things testify to the teaching which this Prophet is presenting before you in the Qur’an? Does the system of the universe point to Tawheed (Oneness of God) or to Shirk (polytheism)?

Then a scene of the Hereafter has been depicted, where the fruits of belief and the evil consequences of disbelief have been mentioned. The people have been exhorted to give up disbelief before they meet their doom and accept the teaching of the Qur’an which will be to their own advantage in the Hereafter. Then they have been told: It is God’s supreme Mercy that He does not seize man immediately for his errors, to punish him finally and decisively but warns him beforehand by afflicting him with small troubles, hardships, calamities, losses and strokes of misfortune so that he may wake up and take admonition. Then it is said: “This is not the first and novel event of its kind that a Book has been sent down upon a man from God. Before this, a Book had been sent down upon Moses also, which you all know very well. There is nothing strange in this at which you should marvel. Be assured that this Book has come down from God and note it well that the same will happen now as has already happened in the time of Moses. Leadership now will be bestowed only on those who will accept this Divine Book. Those who reject it shall be doomed to failure. Will you like to meet the same doom yourself? Do not be deluded by the apparent and superficial. Today you see that no one is listening to Muhammad except a few young men, some slaves and poor men and he is being made the target of curses and ugly remarks from every side. From this you have formed the wrong impression that his mission will fail. But this is only a deception of your eyes. Don’t you see the phenomenon in your daily life that a land previously lying absolutely barren starts swelling with vegetation and plant life everywhere, just by a single shower of the rain though before this no one could ever imagine that under the layers of its soil there lay hidden such treasures of greenery and herbage?”

In conclusion, the Prophet has been addressed to the effect: “These people mock at what you say and ask as to when you will attain this decisive victory. Tell them, “when the time comes for the final judgment regarding you and us, believing then will not profit you at all. If you have to believe, believe now. But if you intend to await the final judgment, then await it as you please.”

Place where Chapter was revealed: Madinah (Madinat Al Munawarrah) 

Number of Ayaat: 73

Brief Overview of the Chapter

After reading through the Chapter, the themes and background show that the Chapter is not a single discourse that was sent down in one piece, but it consists of several injunctions, commandments and discourses which were sent down one after the other in connection with the important events of the time and then were put together to form one chapter. The following parts are clearly distinguishable from one another:

1. Ayaat 1-8 seem to have been sent down before the Battle of the Trench. Checking the historical background in view shows that at the time of their revelation, Zayd had already divorced Zainab. The Prophet was feeling the necessity that the concepts and customs and superstitions of ignorance concerning the adoption of the son should be eradicated, and he was also feeling that the delicate and deep sentiments the people cherished about the adopted relations merely on emotional grounds would not be rooted out until he himself took the initiative to eradicate the custom practically. But at the same time he was hesitant and considering seriously that if he married the divorced wife of Zayd, then the hypocrites, the Jews and the polytheists who were already bent on mischief would get a fresh excuse to start a propaganda campaign against Islam. This was the occasion of the revelation of ayaat 1-8.

2. In ayaat 9-27, a commentary has been made concerning the Battle of the Trench and the raid against Banu Quraidhah. This is a clear proof that these ayaat were sent down after these events.

The discourse contained in ayaat 28-35 consists of two parts. In the first part God has given a notice to the wives of the Prophet who were being impatient of the straitened circumstances to the effect, “If you should desire the worldly life and its adornment then come, I will provide for you and give you a gracious release. But if you should desire God and His Messenger and the home of the Hereafter, then indeed, God has prepared for the doers of good among you a great reward.”

3. In the second part, initial steps were taken towards the social reforms whose need was being felt by the minds moulded in the Islamic pattern themselves. In this regard, reform was started from the house of the Prophet himself and his wives were commanded to avoid behaving and conducting themselves in the ways of the pre Islamic days of ignorance; to remain in their houses with dignity and to exercise great caution in their conversation with other men. This was the beginning of the Commandments of the Veil.

4. Ayaat 36-48 deal with the Prophet’s marriage with Zainab. In this section the opponents’ objection about this marriage have been answered. The doubts that were being created in the minds of the Muslims have been removed; the Muslims have been acquainted with the Prophet’s position and status, and the Prophet himself has been counselled to exercise patience on the false propaganda of the disbelievers and the hypocrites.

5. In ayah 49, an explanation of the law of divorce has been laid down. This is a unique ayah which was sent down on some occasion probably in connection with the same events.

6. In ayaat 50-52, a special regulation of marriage has been laid down for the Prophet which points out that he is an exception to the several restrictions that have been imposed on the other Muslims in regard to marital life.

7. In ayaat 53-55, the second step was taken towards social reform. It consists of the following injunctions: Restriction on other men to visit the houses of the Prophet’s wives, the Islamic etiquettes concerning visits and invitations, the law that only the near relatives could visit the wives in their houses. As for the other men, they could speak to or ask them something from behind a curtain. However an injunction was placed that the Prophet’s wives were forbidden for the Muslims like their own mothers and none could marry any of them after him.

8. In ayaat 56-57, warning was given to stop criticizing the Prophet’s marriage and his domestic life, and the believers were instructed not to indulge in fault finding like the enemies of Islam, but to invoke the blessings of God for their Prophet. Moreover, they were instructed that they should avoid falsely accusing one another even among themselves, and not to speak of the person of the Prophet.

9. In ayah 59, the third step for social reform was taken. All the Muslim women were commanded that they should come out well covered with the outer garments and covering their faces whenever they came out of their houses for a genuine need. After this, until the end of the Chapter, the hypocrites and other foolish people have been rebuked for the propaganda that they were carrying on at that time against Islam and the Muslims.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 54

Brief Overview of the Chapter

The Chapter deals with those objections of the disbelievers which they were raising against the Prophet’s message of Tawheed (oneness of God), the Hereafter and about his Prophethood itself. This was mostly in the form of absurd allegations, taunts and mockery. These objections have been answered sometimes by citing them and sometimes without citing them, while the Chapter itself shows which objection is being answered at a particular place. The answers mostly take the form of instruction and admonition and argument but in some places the disbelievers have been warned of the evil consequences of their stubbornness.

In this connection, the stories of the Sabeans and the Prophets’ David and Solomon have been related to impress this lesson: “You have both these historical precedents before you. On the one hand there were the Prophets David and Solomon who had been blessed by God with great powers and such grandeur and glory as had been granted to hardly any people before them. In spite of this they were not proud and arrogant but remained grateful servants of their Lord and were never rebellious. On the other hand there were the people of Saba, who when blessed by God, became proud and were consequently so thoroughly destroyed and dispersed as to be remembered only in myths and legends. With these precedents in view you may see and judge for yourselves as to which bind of the life is better; that which is built on belief in Tawheed, the Hereafter and the attitude of gratefulness to God or that which is based on disbelief, shirk, denial of the Hereafter and the worship of the world.”

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 45

Brief Overview of the Chapter

The Chapter is meant to warn and rebuke the people of Makkah and their chiefs for the antagonistic attitude they had adopted towards the Prophet’s message of Tawheed (Oneness of God), and also to admonish them, as if to say, “O foolish people, the way to which this Prophet is calling you is to your own advantage. Your anger, your tricks, your plotting against it and your conspiracies and designs to frustrate it are not directed against him but against your own selves. If you do not listen to him you will be harming your own selves, not him. Just consider and ponder over what he says; there is nothing wrong in it. He repudiates shirk. If you look around carefully you will yourself realize that there is no basis for shirk in the world. He presents the doctrine of Tawheed. If you use your common sense you will come to the conclusion that there is no one who deserves to be worshipped except God, the Creator of the Universe, who possesses divine attributes, powers and authority. He tells you that you have not been created to be irresponsible in this world, but you have to render an account of your deeds before him, and that there is life after the life of this world when everyone will meet the consequences of what he has done here. If you think a little you will see that your doubts and your astonishment about it are absolutely baseless. Don’t you see the phenomenon of the creation of the day and night? How then, can your own recreation be impossible for God, who created you from an insignificant sperm drop? Doesn’t your own intellect testify that the good and the evil cannot be alike? Then think and judge for yourselves as to what is reasonable; should the good and the evil meet with the same fate and end up in the dust or should the good be requited with good and the evil with evil? Now, if you do not admit and acknowledge these rational and reasonable things and do not abandon your false gods and wish to continue living only as negligent people in the world, the Prophet will not lose anything. It is you yourselves only who will suffer the consequences. The Prophet’s only responsibility was to make the truth plain to you which he has done.”

In this connection, the Prophet has been consoled again and again: “When you are doing full justice to the preaching of your mission, you do not incur any responsibility for those who persist in their error and do not accept and follow the right way.” Furthermore he has also been consoled to the effect; “You should neither grieve on account of those who do not want to believe nor consume yourself with the thought of how to bring them to the right path. Instead of this you should pay your full attention to those who are inclined to listen to you.” The believers also in this connection have been given the good news so that they may feel strengthened, encouraged and remain steadfast on the path of the truth with full faith in the promises made by God.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 45

Some Virtues of the Chapter

Narrated Ma’qil bin Yassar that the Prophet said: “Surat Yaseen is the heart of the Qur’an.”
Recorded by Imam Ahmad

Brief Overview of the Chapter

The objective of the Chapter is to warn Quraysh of the consequences of not believing in the Prophethood of Muhammad and of resisting it, opposing it with tyranny, ridiculing it and mocking it. The aspect of the warning is dominant and conspicuous although along with repeatedly giving warnings, arguments have also been given for the correct understanding by the people. Arguments have been given for three things:

1. For Tawheed (Oneness of God) from the signs of the universe and from common sense

2. The Hereafter from the signs of the universe, from common sense and from man’s own existence

3. Prophethood of the Prophet Muhammad. This was from the fact that he was facing all kinds of hardships in the preaching of his message without any selfish motive, what he was inviting the people to was rational and reasonable, and accepting was in the people’s own interests.

On the strength of these arguments, themes of reprobation, reproof and warning have been presented repeatedly in a highly forceful manner so that hearts are shaken up and those which have any capacity for accepting the truth left in them should not remain unmoved.

The Chapter of Yaseen has been called the throbbing heart of the Qur’an because it presents the message of the Qur’an in a most forceful manner which breaks the lifelessness and stirs the spirit of man to action. The object is not only to revive and refresh the whole Islamic creed in the mind of the dying person, but also to bring before him in particular a complete picture of the Hereafter so that he may know what stages he would have to pass through after crossing the stage of this worldly life.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 182

Brief Overview of the Chapter

The disbelievers of Makkah have been severely warned for their attitude of mockery and ridicule with which they were responding to the Prophet’s message of Tawheed and the Hereafter and for their utter refusal to accept and acknowledge his claim to Prophethood. In the end they have been plainly warned that the Prophet whom they are mocking and ridiculing will overwhelm them in spite of their power and they will find the army of God encamping in the very courtyards of their houses (ayaat 171-179). This notice was given at a time when there appeared no chance whatever of the Prophet’s success and triumph. The Muslims (who have been called God’s army in these ayaat) were being made the target of severe persecution. Three quarters of their population had already emigrated and hardly 40 to 50 of the Companions were left with the Prophet in Makkah, who were experiencing all sorts of the unrestrained behaviour with utter helplessness. Under such circumstances in view of the apparent conditions, no one could believe that the Prophet and the handful of his under equipped Companions, would ultimately attain dominance. The people rather thought that the new movement would end and be buried in the ravines of Makkah. But hardly 15 to 16 years had passed when on the conquest of Makkah precisely the same thing happened of which the disbelievers had been forewarned. Along with administering warnings, this Chapter has done full justice also to the theme of inducement and instruction in a balanced way. Brief but impressive arguments have been given about the validity of the doctrines of Tawheed and the Hereafter. Criticism has been made of the creed of the polytheists, showing the absurdity of their beliefs; they have been informed of the evil consequences of their deviations which have been contrasted with the splendid results of the faith and righteous acts.

The most instructive of the historical narratives presented in this Chapter is the important event of the virtuous life of the Prophet Abraham, who became ready to sacrifice his only son as soon as he received an inspiration from God. In this, there was a lesson not only for the disbelieving Quraysh who waxed proud of their blood relationship with him, but also for the Muslims who had believed in God and His Messenger. By narrating this event they were told what is the essence and the real spirit of Islam and how a true believer should be ready to sacrifice his all for the pleasure and approval of God after he has adopted it as his Faith and Creed. In these ayaat, they were given the good news that they should not be disheartened at the hardships and difficulties they had to encounter in the beginning for in the end, they alone would attain dominance and the standard bearers of falsehood who appeared to be dominant at the time would be overwhelmed and vanquished at their hands. A few years later, events proved that it was not an empty consolation but an inevitable reality of which they had been foretold in order to strengthen their hearts.

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 88

Brief Overview of the Chapter

When Abu Talib fell ill and the chiefs of Quraysh knew that his end was near, they held consultations and decided to approach the old chief (i.e. Abu Talib) with the request that he should solve the dispute between them and his nephew. For they feared that if Abu Talib died and then they subjected Muhammad to harsh treatment after his death, the Arabs would taunt them saying, “they were afraid of the old chief as long as he lived, now that he is dead they have started maltreating his nephew.” At least 25 from the chiefs of Quraysh including Abu Jahl, Abu Sufyan, Ummayyah ibn Khalaf, Aa’s ibn Wa’il, Aswad ibn al-Muttalib, ‘Uqbah ibn Abi Mu’ait, Utbah and Shaibah went to Abu Talib. First they put before him their complaints against the Prophet and said, “We have come to present before you a just request, which is, “Tell your nephew to leave us to our religion and we shall leave him to his. He may worship whomever he may please and we shall not stand in his way in this matter; but he should not condemn our gods and should not try to compel us to give them up. Please tell him to make terms with us on this condition.” Abu Talib called the Prophet and said, “Dear nephew, these people of your tribe have come to me with a request. They want you to agree with them on a just matter so as to put an end to your dispute with them.” Then he told him about the request of the chiefs of Quraysh. There upon the Prophet replied, “Dear uncle, I request them to agree upon one word which if they accept, will enable them to conquer the whole of Arabia and subject the non-Arab world to their domination.” Upon hearing this, the people were inquisitive. They did not know how they should turn down such a proposal. Then after they had considered the matter they replied, “You speak of one word; we are prepared to repeat ten others like it but please tell us what it is.” The Prophet said: “La illaha ill Allah.” (There is none worthy of worship except Allah). At this they got up all together and left the place. Next God has narrated what they said in the initial part of this Chapter.

This story is a resume of the hadith related by Imam Ahmad, Nasa’i, Tirmidhi, Ibn Jarir, Ibn Abi Shaibah, Ibn Abi Hatim Muhammad, Ibn Ishaq and others.

The Chapter begins with a review of the aforesaid meeting. Making the dialogue between the Prophet and the disbelievers the basis, God says that the actual reason with those people for their denial is not any defect in the message of Islam but their own arrogance, jealousy and insistence on following the blind. They are not prepared to believe in a man from their own clan as a Prophet of God and follow him. They want to persist in the ideas of ignorance which they have found their ancestors following. And when a person exposes this ignorance and presents the truth before them, they are alarmed and regard it as an outrage, rather as something strange and an impossible thing. For them the concept of Tawheed and the Hereafter is not only an unacceptable creed but also a concept which only deserves to be ridiculed and mocked.

Then, God, both in the initial part of the Chapter and in its last sentences, has precisely warned the disbelievers, “The man whom you are ridiculing today and whose guidance you reject will soon overpower you, and the time is not far when in this very city of Makkah, where you are persecuting him, he will overwhelm you completely.” Then describing nine of the Prophets, one after the other, with greater details of the story of the Prophets David and Solomon; God has emphasized the point that His Law of Justice is fair and objective, that only the right attitude of man is acceptable to Him, that He calls to account and punishes every wrongdoer, whoever he may be, and that He likes only those people who do not persist in wrongdoing but repent as soon as they are warned of it, and pass their life in the world keeping in mind their accountability in the Hereafter.

After this, the final end that the obedient servants and the disobedient people will meet in the Hereafter, has been depicted, and two things have been especially impressed on the disbelievers:

1. That the leaders and guides whom the ignorant people are following blindly in the world, on the way of deviation, will have reached Hell even before their followers in the Hereafter, and the two groups will be cursing each other there

2. That the disbelievers will be amazed to see that there is no trace whatever in Hell of the believers whom they used to regard as contemptible in the world and will themselves be involved in its torment.

In conclusion, mention has been made of the story of Adam and Iblees (Satan), which is meant to tell the disbelieving Quraysh that the same arrogance and vanity which was preventing them from following Muhammad had prevented Iblees also from bowing before Adam. Iblees felt jealous of the high rank God had given to Adam and became accursed when he disobeyed His Command. Likewise, “You, O people of Quraysh, are feeling jealous of the high rank God has bestowed on Muhammad and are not prepared to obey him whom God has appointed as his messenger. Therefore, you will be doomed ultimately to the same fate as will be met by Satan.”

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 75

Some Virtues of the Chapter

Narrated that A'ishah, said, "The Messenger of Allah used to fast until we would say, `he does not want to break his fast' and he would not fast until we would say 'he does not want to fast, and he used to recite the Chapters of Al-Isra' and Az-Zumar every night.'' Recorded by An-Nasa’i

Brief Overview of the Chapter

The entire Chapter is an eloquent and effective address which was given some time before the emigration to Abyssinia, in an environment filled with tyranny and persecution in Makkah. It is a sermon which addresses mainly the disbelievers of Quraysh, although here and there the believers also have been addressed. In it the real aim of the invitation of Muhammad had been enunciated, which is, “Man should adopt God’s servitude sincerely, and should not pollute his worship with the service of any other.” Presenting this cardinal principle in different ways over and over again, the truth of Tawheed (Oneness of God) and the excellent results of accepting it along with the falsehood of shirk and the evil consequences of following it, have been explained in a persuasive way, and the people have been exhorted to give up their wrong way of life and return to the mercy of their Lord. In this very connection, the believers have been instructed: “If a place has become narrow for the worship and services of God, then know that his earth is vast, so you may immigrate to some other place in order to save your faith; God will reward you for your patience.” On the other hand, the Prophet has been encouraged: “Tell the disbelievers plainly that they may do whatever they like, but their persecutions and tyrannies will never deter you from the way of Islam; that they may go on doing their worst to obstruct your way, but you will continue to perform your mission in spite of the adverse conditions and circumstances.”

Place where Chapter was revealed: Makkah (Makkat Al Mukarramah) 

Number of Ayaat: 85

Some Virtues of the Chapter

Abdullah Ibn Abbas said, "Everything has an essence and the essence of the Qur'an is the family of Ha Mim,'' or he said, "The Ha Mims.''

Mis'ar bin Kidam said, "They used to be called 'the brides.'" Recorded by the great scholar, Abu Ubayd Al-Qasim ibn Salaam in his book Fada'il Al-Qur'an.

Humaid ibn Zanjuyah narrated that Abdullah said, "The parable of the Qur'an is that of a man who sets out to find a place for his family to stay, and he comes to a place where there is evidence of rainfall. While he is walking about, admiring it, he suddenly comes upon beautiful gardens. He says, "I liked the first traces of rainfall, but this is far better." "It was said to him, "The first place is like the Qur'an, and these beautiful gardens are like the splendour of the family of Ha Mim in relation to the rest of the Qur'an.”  This was recorded by Al-Baghawi.

Brief Overview of the Chapter

According to Ibn Abbas, this Chapter was sent down consecutively after the Chapter of Az-Zumar, and its present position in the order of the Chapters in the Qur’an, is the same as its chronological order.

There are clear indications in the subject matter of this Chapter to the conditions in which it was revealed. The disbelievers of Makkah at that time were engaged in two kinds of activities against the Prophet. First, they were creating every kind of suspicion and misgiving in the minds of the people about the teaching of the Qur’an and the message of Islam and about the Prophet himself by starting many disputes and discussions, raising irrelevant objections and bringing ever new accusations so that the Prophet and the believers were sick of trying to answer them. Second, they were preparing the ground for putting an end to the Prophet himself. They were devising one plot after the other, and on one occasion had even taken the practical steps to execute a plot.

Narrated Abdullah ibn Amr ibn Al A’s, “One day when the Prophet was offering his Prayer in the sanctuary of the Ka’bah, suddenly Uqbah bin Abi Mu’ait, rushed forward and put a piece of cloth around his neck, twisting it so as to strangle him to death. Abu Bakr, who happened to go there in time, pushed him away. Abdullah says that when Abu Bakr was struggling with the man, he was saying words to the effect, “Would you kill a man only because he says, My Lord is God?” Recorded in Sahih Al Bukhari

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 54

Brief Overview of the Chapter

This Chapter was sent down after the Islam of Hamza, the uncle of the Prophet and before the Islam of Umar ibn Al Khattab. One day, some of the chiefs of Quraysh were sitting in a gathering in the sanctuary of Al Masjid al-Haram (The Grand Mosque where the Ka’bah stands), while in another corner of the Mosque; the Prophet was sitting by himself. This happened after Hamza had embraced Islam and the people of Quraysh were feeling upset at the growing numbers of the Muslims.

On this occasion, Utbah bin Rabi’ah (the father-in-law of Abu Sufyan) said to the chiefs of Quraysh: “Gentlemen, if you like, I will go and speak to Muhammad and put before him some proposals, to which he may accept one of them and to which we may also agree, and so that he stops opposing us.” They all agreed to this, and so Utbah went and sat by the Prophet.

When the Prophet turned to him, he said: “O Nephew, you know the high status that you enjoy in the community by virtue of your ancestry and family relations, but you have put your people to great trouble. You have created divisions among them and you consider them to be fools. You talk ill of their religion and gods, and say things as though all our forefathers were pagans. Now listen to me and I shall make some suggestions; Consider them well, maybe that you accept one of them.”

The Prophet said: “Abul Waleed, say what you want to say and I shall listen to you.” He said, “Nephew, if by what you are doing, you want wealth, we will give you enough of it so that you will be the richest man amongst us. If you want to become an important man, we will make you our chief and will never decide a matter without you. If you want to be a king, we will accept you as our king and if you are troubled by Jinn, whom you cannot get rid of by your own power, we will arrange the best physicians and have you treated at our own expense.”

Utbah went on speaking in this manner and the Prophet went on listening to him quietly. Then he said, “Have you said, O Abul Waleed, what you had to say?” He replied in the affirmative. The Prophet said: “Well, now listen to me.” Then pronouncing Bismillahir Rahmanir Raheem he began to recite this very Chapter, and Utbah kept on listening to it, putting his hands behind his back and leaning on them as he listened. Coming to the ayah of prostration (ayah 37), the Prophet himself prostrated, and then raised his head, saying; “This was my reply, O Abul Waleed, now you may act as you please.”

Utbah arose and walked back towards the chiefs, the people saw him from a distance, and said: “By God! Utbah’s face has changed. He does not look the same man that he was when he went from here.”

When he came back and sat down, the people asked, “What have you heard?” He replied, “By God! I have heard something the likes of which I had never heard before. By God, it’s neither poetry, nor sorcery, nor magic. O chiefs of Quraysh, listen to what I say and leave this man to himself. I think what he recites is going to have its effect. If the other Arabs overcome him, you will be saved by not raising your hand against your brother, and the others will deal with him. But if he overcomes Arabia, his sovereignty would be your sovereignty and his honour your honour.”

Upon hearing this, the chiefs spoke out: “You too, O father of Waleed, have been bewitched by his tongue.” Utbah replied, “I have given you my opinion, now you may act as you please.”

This story is related by Muhammad ibn Ishaq (the earliest biographer of the Prophet) from Muhammad ibn Ka’b al-Qurzi (the famous follower of the companions). (Ibn Hisham, vol. 1, pages 313-314).

In the discourse that God sent down in response to what Utbah said, no attention whatsoever was paid to the absurd proposals that he made to the Prophet. For what he had said was in fact, an attack on the Prophet’s intention and his intellect. His assumption was that as there was no possibility of his being a Prophet and the Qur’an being God’s Revelation, inevitably the motive of his invitation must either be the desire to obtain wealth and political power, or God forbid, he had lost his rationale.

In the first case, he wanted to make a bargain with the Prophet; in the second, he was insulting him when he said that the chiefs of Quraysh would have him cured of his madness at their own expense. Obviously, when the opponents come down to such absurd things, no gentleman would like to answer them, but would ignore them and say what he himself had to say.

Therefore, ignoring what Utbah said, this Chapter makes antagonism its subject of discussion, which the disbelievers of Quraysh were showing stubbornly and wickedly in order to defeat the message of the Qur’an. They would say to the Prophet, “You may try however hard you wish, we will not listen to you. We have put coverings on our hearts and we have closed our ears. There is a wall between you and us, which will never let us meet together.”

They had given a clear notice to the Prophet to the effect: “You may continue your mission of inviting the people to yourself, but we would go on opposing you as hard as we can to frustrate your mission.”

For this object they had devised the following plan; Whenever the Prophet or a follower of his would try to recite the Qur’an before the people, they would at once raise such a hue and cry that no one could hear anything. They were desperately trying to misconstrue the ayaat of the Qur’an and spread every kind of misunderstanding among the people. They misconstrued everything and found fault even with the straightforward things. They would isolate words and sentences from their right context, from here, from there, and would add their own words in order to put new meanings on them so as to mislead the people about the Qur’an and the Messenger who presented it.

They would raise strange objections, of which has been presented in this Chapter. They said, “If an Arab presents a discourse in Arabic, what could be the miracle in it? Arabic is his mother tongue. Anyone could compose anything that he pleased in his mother tongue and then make the claim that he had received it from God. It would be a miracle if the person would suddenly arise and make an eloquent speech in a foreign tongue which he did not know. Then only could one say that the discourse was not of his own composition but a revelation from God.” Here is a resume of what has been said in answer to this deaf and blind opposition:

1. The Qur’an is most certainly the Word of God, which He has sent down in Arabic. The ignorant people do not find any light of knowledge in the truths that have been presented in it plainly and clearly, but the people of understanding are seeing this light as well as benefiting by it. It is surely God’s mercy that He has sent down this Word for the guidance of man. If a person regarded it as an affliction, it would be his own misfortune. Good news is for those who benefit by it and warning is for those who turn away from it.

2. If you have put coverings on your hearts and have made yourselves deaf, it is not the Prophet’s job to make the one hear who does not want to hear, and the one who does not want to understand, understand by force. He is a man like you; he can make only those to hear and understand who are inclined to hear and understand.

3. Whether you close down your eyes and ears and put coverings on your hearts, the fact of the matter is, is that your God is only One God, and you are not the servant of anyone else. Your stubbornness cannot change this reality in any way. If you accept this truth and correct your behaviour accordingly, you will do good only to yourselves, and if you reject it, you will only be preparing your own doom.

4. Do you have any understanding as to whom you are disbelieving in and in whom you are associating others in divinity? It is with regards to this, God who has created this limitless universe, he is the Creator of the heavens and the earth, it is from his blessings that you are benefiting from, on the earth, and it is his provisions which are feeding you and sustaining you. You turn to his creation as his associates, and then when you are made to understand the truth, you turn away in stubbornness.

5. If you still do not believe, then be aware that a sudden torment is about to visit you, the likes of which had visited ‘Aad and Thamud, and this torment also will not be the final punishment of your crimes, but there is in addition the accountability and the fire of Hell in the Hereafter.

6. Wretched is the man who takes as company, devils from among men and Jinn, who show him nothing but green and pleasant, who make his follies seem fair to him, who neither let him think aright himself nor let him hear right from others. But on the Day of Reckoning when their doom overtakes them, each one of them will say that if he happened to get hold of those who had misled and deceived him in the world, he would trample them under his foot.

7. This Qur’an is an unchangeable. You cannot defeat it by your plotting and scheming. Whether falsehood comes from the front or makes a secret and indirect attack from behind, it cannot succeed in refuting it.

8. Today when this Qur’an is being presented in your own language so that you may understand it, you say that it should have been sent down in some foreign tongue. But had we sent it down in a foreign tongue for your guidance, you yourselves would have called it a joke, as if to say, “What a strange thing! The Arabs are being given guidance in a non-Arabic language, which nobody understands.” This means that you in fact have no desire to obtain guidance. You are only inventing ever new excuses for not accepting the faith.

9. Have you ever considered that if the Qur’an was really from God, and this became recognized, then what fate you would meet by denying it and opposing it as strongly as you do?

10. Today you do not believe, but soon you will see with your own eyes that the message of this Qur’an had pervaded the whole world and you have yourselves been overwhelmed by it. Then you will come to know that what you were being told was the very truth.

Besides giving these answers to the opponents, attention has been paid to the problems which the believers and the Prophet himself were facing in that environment of active resistance. Not to speak of preaching the message to others, the believers were even finding it difficult to follow the way of the Faith. Anyone about whom it had become known he was a Muslim, life would become an agony. As against the dreadful combination of the enemy and its all pervading power, they were feeling utterly helpless and powerless. While in this state, they were consoled and encouraged, as if to say: “You are not, in fact, helpless and powerless, for any person who believes in God as his Lord and adheres to this belief and way of life resolutely, God’s angels descend on him and help and support him at every stage, from the life of this world till the Hereafter.” Then they were encouraged with the consolation: “The best man is he who does good, invites others to God and proclaims firmly that he is a Muslim.”

The question the Prophet had at that time was as to how he should carve out a way of preaching his message when he had to face such heavy odds on every side. The solution he was given to this question was: “Although apparently the obstacles seem to be overwhelming, the weapon of good morals and character can smash and melt them away. Use this weapon patiently, and whenever Satan provokes you and incites you to use some other device, seek refuge in God.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 53

Brief Overview of the Chapter

The discourse begins, as if to say: “Why are you expressing surprise and amazement at what Our Prophet is presenting before you? What he says is not new, strange, or original, which has been presented for the first time in history. Rather Revelation coming down to a man from God with instructions for the guidance of mankind is far from new. God has been sending similar Revelations with similar instructions to the former Prophets before this. It is not surprising that the Owner of the Universe should be acknowledged as Deity and Ruler, but what is strange is that one should accept another as divine and as a deity, in spite of being His subject and slave. You are angry with him who is presenting Tawheed (Oneness of God) before you, where as the shirk (the polytheism) that you are practicing with regards to your worship, is such a grave crime as may cause the heavens to break asunder. The angels are amazed at this boldness of yours and fear that the wrath of God might descend on you any moment.”

After this the people have been told that a person’s being appointed to Prophethood and his presenting himself as a Prophet does not mean that he has been made master of the people’s destinies and he has come to the world with that very claim. God has kept the destinies in His own hand. The Prophet has come only to arouse the heedless and guide the strayed ones to the Right Path. To call to account those who do not listen to him and to punish or not to punish them is God’s responsibility, and not part of the Prophet’s work. Therefore, they should take it out of their head that the Prophet has come with a claim similar to those that are made by their so called religious guides and saints to the effect that he who would not listen to them, or would behave insolently towards them, would be burnt to death. In this very connection, the people have also been told that the Prophet has not come to condemn them, but he is their well wisher; he is warning them that the way they are following will only lead to their own destruction.

Then, an answer has been given to the question; “Why didn’t God make all human beings righteous by birth, and why did He allow the difference of viewpoint owing to which the people start following each and every way of thought and action?" The answer is this. Owing to this very fact, has it become possible for man to attain to the special mercy of God, which is not meant for other dumb creatures, but is only meant for those endowed with power and authority, who should take God as Patron and Guardian not instinctively but consciously by willing choice. God supports the man who adopts this way and guides and helps him to do good and right and admits him into His special mercy. On the contrary, the man who misuses his option and makes his patron those who are not, in fact the guardians are deprived of divine mercy. In this connection, it has also been made clear that only God is the Patron of man and of all other creatures. Others are neither the patron nor have the power to do full justice to patronage. Man’s success depends only on this that he should make no mistake in choosing a patron for himself by the use of his free choice, and should take only him his Guide Who, in reality, is the real Patron.

After this, the faith with which Prophet Muhammad is presenting has been explained. Its primary basis is that as God Almighty is the Creator, Master and real Patron of the Universe and Man, He alone is Man’s Ruler, He alone has the right to give Man Faith and Laws (system of belief and practice) and judge the disputes of man and tell them what is Truth and what is falsehood. No other being has any right whatever to be man’s lawgiver. In other words, like the natural sovereignty, the sovereignty with regard to lawmaking also is vested only in God. No one apart from God, can be the bearer of this sovereignty. And if a person does not recognize and accept this Divine rule of God, it is merely futile for him to recognize the natural sovereignty of God.

According to this way has God ordained true faith for Man from the very beginning. It was one and the same Religion that was sent in every age to all the Prophets. No Prophet ever founded any separate religion of his own. The same one Religion has been enjoined by God for all Mankind since the beginning of creation, and all the Prophets have been following it and inviting others to follow it.  This Religion and Creed was not sent so that man may rest content only with believing in it, but it was sent with the purpose and intention that it alone should be introduced, established and enforced in the world, and no man made religion be made to prevail in God’s earth apart from His Religion. The Prophets had not been appointed only to preach this Religion, but to establish it in the world.

This was the original Religion with which the prophets came with to mankind, but after the death of the Prophets, selfish people created new creeds by creating schisms for vested interests due to self-conceit, vanity and ostentation. All the different religions and creeds found in the world today have resulted from corruption of the original Divine Truth.

Now, the Prophet Muhammad has been sent so that he may present before the people the same and original Religion in place of the various practices and artificial creeds and manmade religions, and may try to establish the way of the former prophets. On this, if instead of being grateful, you feel angry and come out to fight him, it is down to your lack of common sense. The Prophet will not abandon his mission only because of your foolishness. He has been enjoined to adhere to his faith at all costs and to carry out the mission to which he has been appointed. Therefore, the people should not cherish any false hope that in order to please them he would cater to the same whims and superstitions of ignorance which have corrupted God’s Religion before.

You do not understand how great an impudence it is against God to adopt a man made religion and law instead of the Religion and Law enjoined by God. You think it is an ordinary thing and there is nothing wrong with it. But in the sight of God it is the worst kind of shirk and a grave crime whose punishment will be imposed on all those who enforced their own religion on God’s earth and those who adopted and followed their religion.

Thus, after presenting a clear and visible concept of Religion it is said: “The best possible method that could be employed for your instruction and for bringing you to the Right Path has already been employed. On the one hand, God has sent down the Qur’an, which is teaching you the truth in an impressive way, in your own language; and on the other hand, the lives of the Prophet Muhammad and his Companions are present before you by which you can see for yourselves what kind of men are prepared by the guidance given in the Qur’an. Even then if you do not accept this guidance, nothing else in the world can bring you to the Right Path. The only alternative, therefore, is that you should be allowed to persist in the same error in which you have remained involved in for centuries, and made to meet with the same doom which has been destined by God for such wrongdoers.”

While stating these truths, brief arguments have been given, here and there, for Tawheed (Oneness of God) and the Hereafter, the people attending worship of this world have been warned of the evil consequences and their punishment in the life hereafter, and the disbelievers have been criticized for the moral weaknesses, which were the real cause of their deviation from the truth. The Chapter has been concluded with two important themes.

First, that the Prophet was wholly unaware of this concept of this revelation or the True Faith during the first forty years of his life and then his sudden appearance before the people with those two things, is a manifest proof of his being a Prophet.

Secondly, his presenting his own teaching as the teaching of God does not mean that he claims to have spoken to God, face to face, but God has conveyed to him this Guidance, as in the case of all other Prophets, in three ways: He speaks to His Prophets either through Revelation, or from behind a veil, or He sends an angel with the message. This thing was clarified so that the opponents did not have an opportunity of accusing the Prophet of claiming to have spoken to God, face to face, and the lovers of the truth should know by what methods God gave instruction to the man whom He had appointed to the mission of Prophethood.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 89

Brief Overview of the Chapter

In this Chapter, a forceful and severe criticism has been made of Quraysh and the common Arabs’ creeds and superstitions in which they persisted in following, and their stubbornness has been exposed in a firm and effective way, so that every member of the society, who was reasonable in some degree, should be made to consider the evils in which the community was involved in and its tyrannical treatment of the person who was trying to redeem it.

The discourse starts, as if to say: “You, by way of your mischievous actions, desire that the revelation should be stopped, but God has never withheld the appointment of His Prophets or the revelation of His words due to the mischief of the people; but has destroyed the wicked people who obstructed the way of His guidance. So do not feel secure from the wrath of God, for the oppressors of all times receive the divine handling." A little further in ayaat 41-43 and 79-80, the same thing has been reiterated. Though the people who were plotting against his life were sincere in their actions, the Prophet has been addressed to the effect: “whether you remain alive or not, We will certainly punish the wicked,” and the people themselves have been plainly warned: “If you have decided to take an action against Our Prophet, We too will take a decisive action.”

Then, the reality of the religion that the people are following so devotedly is exposed along with the arguments on which they put forth in order to resist the Prophet Muhammad and his message.

They themselves admit that the Creator of the Heavens and the earth and of themselves and their deities is only God. They also know and admit that the blessings they are benefiting from have been bestowed by God; yet they insist on making others as equals to God in His worship.

They believe that the angels are Goddesses; they have carved their images as females; they adorn them with female dresses and ornaments, and call them daughters of God: they worship them and invoke them for the fulfilment of their needs. How did they know that the angels were female?

When they are rebuked for these superstitions, they present the pretence of destiny and say: “Had God disapproved of these practices of ours, we would not have worshipped these images!" However, the means of finding out whether God had approved of something or not are His Books, and not those things which are happening in the world according to His Will. For under His will, not only is idol worshipping taking place, but crimes like theft, murder, adultery, robbery etc are also being committed. Can this argument be used to justify as right and proper this commission of every crime and evil in the world?

When it is asked, “Have you any other authority apart from this wrong argument, for which you seek to legalize this polytheism of yours?” They reply, “The same has been the practice since the time of our forefathers.” In other words, this in their opinion, is a strong enough argument for a creed being right and true, whereas the Prophet Ibrahim, from whom they descend from, and upon whom is the only basis of their pride and distinction, had rejected the religion of his elders and left his home, and he had discarded every such blind imitation of his forefathers, which did not have the support of any rational argument. Therefore, their claim of following their elders was a shallow claim, for they selected their most ignorant elders and abandoned their most illustrious elders like the Prophets Ibrahim and Ismaa’el.

When they are asked, “Has ever a Prophet or a Book sent down by God also given this teaching that others beside God too are worthy of worship?" They present this practice of the Christians as an argument that they took Jesus son of Mary as a son of God and worshipped him; whereas the question was not whether the community of a Prophet had committed shirk or not, but whether a Prophet had himself taught Shirk (polytheism). Jesus son of Mary had never said that he was a son of God and that the people should worship him. His teachings were the same teachings with which every other Prophet had given, “My Lord as well as your Lord is God: so worship Him alone.”

They were disinclined to believe in the Prophethood of the Prophet because he was neither a rich man nor a person of high worldly position and rank. They said “Had God willed to appoint a prophet from amongst us, he would have appointed one of the great men of our two cities (Makkah and Ta’if)." On that very basis, Pharaoh also had looked down upon the Prophet Moses and said, “If God, the King of the heavens, had to send a messenger to me, the king of the earth, He would have sent him with bracelets of gold and a company of angels in attendance. Wherefrom has this mendicant appeared? I am superior to him, for the kingdom of Egypt belongs to me, and the canals of the River Nile are flowing under my control. What is the status of this man as against me? He has neither wealth nor authority.”

Thus, after criticizing each practice of ignorance of the disbelievers and rejecting it with rational arguments, it has been pointed out, “Neither has God any offspring, nor are there separate gods of the earth and heavens, nor is there any intercessor who may be able to protect anyone from His punishment those who adopt deviation knowingly. God is far above this that He should have children. He alone is the God of the whole Universe. All others are His servants and not associates in His attributes and powers, and only such men can intercede with Him, who are themselves followers of the Truth and they also can intercede only for those who may have adopted obedience of the Truth in the world.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 59

Brief Overview of the Chapter

The ayaat revealed on this occasion were for admonition and warning to the people of Makkah, and contained some important points, which are as follows:

1. “You, O People of Makkah, are wrong in thinking that the Qur’an is being composed by Muhammad. This Book by itself bears the clear testimony that it is not the composition of a man, but of God, Lord of the worlds."

2. "You are making a wrong estimate of the worth of this Book. You think it is a calamity that has descended upon you, whereas the Hour that God, out of his mercy, decided to send His Messenger and His Book to you was highly blessed."

3. "You are foolishly involved in the misunderstanding that you will fight this Messenger and this Book and will win. Whereas the fact is, is that the Messenger has been raised in ranks and the Book sent down in that particular Hour, outlines the decrees of God for everything in the universe, and God’s decisions are not weak, that they may be changed to a person’s liking, nor are they based on ignorance and recklessness, that there may be the likelihood of a mistake or error or weakness in them. They are rather the firm and unalterable decisions of the Ruler of the Universe, Who is All Hearing, All Knowing and All Wise. Therefore, they cannot be treated lightly."

4. “You yourselves acknowledge that God alone is the Master and Lord of the earth and heavens and of everything in the Universe and also admit that life and death are only in His power, yet you insist on making others your direction of worship, for which the only argument you offer, is that, that had been the practice since the time of your forefathers, whereas if a person has the conviction that God alone is the Master, Sustainer and Giver of life and death, he can never entertain the doubt that there can be other gods also besides Him, who can be worthy of worship. If your forefathers had committed this madness, there is no reason why you also should continue committing it blindly. As a matter of fact, their Lord too was only One God, Who is your Lord, and they also should have worshipped only Him, Whom you should worship.”

5. “God’s providing and Mercifulness is not only that he feeds you, but also that He arranges guidance for you. For that reason, his guidance came in the form of his Messenger and His Book.”

After this introduction, the question of the famine that was raging in Makkah has been discussed. As already mentioned, this famine had occurred on the Prophet’s prayer, and he had prayed for it so that when the calamity befell it would break the stubbornness of the disbelievers and then they would listen to the rebuke. It looked as if this expectation was being fulfilled to some extent, for some of the most stubborn enemies of the Truth, on account of the severity of the famine, had cried out, “O Lord, avert this torment from us and we will believe.” At this, on the one hand, the Prophet has been foretold: “These people will not learn any lesson from such calamities. When they have turned away from the Messenger, whose life, character, works and speech clearly show that he is God’s true Messenger, how will a mere famine help remove their disbelief?” On the other hand, the unbelievers have been addressed, “You lie when you say that you will believe as soon as the torment is removed from you. We shall just remove it to see how sincere you are in your promise. There is a graver disaster about to fall upon you. You need a much more crushing blow, for minor misfortunes cannot set you aright.”

In this very connection, a reference has been made below, of Pharaoh and his people, implying that those people also had met with precisely the same trial as the chiefs of the disbelieving Quraysh are now afflicted. To them also a similar noble and honourable Messenger had come; they also had seen those express pointers and signs which clearly showed that he had been appointed by God; they also had gone on witnessing one sign after another, but they did not give up their stubbornness, till at last they made up their mind to put an end to the Messenger’s life, and they met their doom, which has since become an object lesson for the people for ever.

After this the theme of the Hereafter has been taken up, which the disbelievers of Makkah strongly denied. They said, “We have never seen anyone rising back to life after death. Raise our forefathers back to life if you are true in your claim about the life hereafter.” In response to this, two arguments for the Hereafter have been presented briefly:

1. That the denial of this creed has always proved destructive for the morals

2. That the universe is not a plaything of a thoughtless deity, but it is a wise system and no work of wisdom is ever in vain or useless.

Then the disbelievers’ demand to bring their forefathers back to life has been answered, thus, “This cannot be done every day to meet the demand of the individuals, but God has appointed a time when He will resurrect all of mankind simultaneously and will subject them to accountability in His Court. If one has to protect oneself there, one should think about it here. For no one will be able to save himself there by his own power, nor by the power of anyone else.”

In connection with this Court of God, mention has been made of the fate of those who will be declared as culprits and rewards have been mentioned of those who will be declared as successful. The discourse has been concluded with this warning, “This Qur’an has been revealed in simple language, infact in your own tongue, so that you may understand it; yet if you do not understand it and insist on seeing your evil end, you may wait; Our Prophet too is waiting. Whatever is to happen, will happen at its own appointed time.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 37

Brief Overview of the Chapter

It answers the doubts and objections of the disbelievers of Makkah about Tawheed (Oneness of God) and the Hereafter and warns them for their attitude that they had adopted against the message of the Qur’an.

The discourse begins with the arguments for Tawheed (Oneness of God). In this connection, reference has been made to the countless Signs that are found in the world, from man’s own body to the heavens and earth, and it is pointed out that everywhere around him man finds things which testify to Tawheed, which he refuses to acknowledge. If man sees carefully the variety of animals, the day and night, the rainfall and the vegetation thereby, the winds and his own creation, and ponders over them intelligently, without prejudice, he will find these Signs sufficiently convincing of the truth that this universe is not Godless, nor under the control of many gods, but it has been created by One God, and He alone is its Controller and Ruler. However, the case of the person who is determined not to acknowledge and wants to remain involved in doubts and suspicions is different. He cannot be blessed with the faith and conviction from anywhere in the world.

A little below, in the beginning of the second section, it has been reiterated that the things man is exploiting in the world, and the countless forces and agencies that are serving his interests in the universe, did not come into being just accidentally, nor have they been provided by the gods and goddesses, but it is One God alone, Who has supplied and subjected these to him from Himself. If only a person uses his mind properly and rightly, his own intellect will proclaim that God alone is man’s real Benefactor and He alone deserves that man should pay obeisance to Him.

After this, the disbelievers of Makkah have been taken to task and reproved for their stubbornness, arrogance, mockery and insistence on disbelief with which they were resisting the invitation of the Qur’an; they have been warned that this Qur’an has brought the same blessing which had been granted to the children of Israel before, by virtue of which they became distinguished above all the people of the world. Then, when they failed to recognize the true worth of this blessing and disputed their religion and lost it, this blessing now has been sent to them. This is such a code of guidance which shows the clear highway of Religion to man. The people who would turn it down by their own folly, would only prepare for their own doom, and only such people would become worthy of God’s succour and mercy who would adopt obedience to it and lead a life of piety and righteousness.

In this connection, the followers of the Prophet have been instructed that they should forbear and pardon the absurd and foolish behaviour towards them of the people fearless of God, for if they showed patience God Himself would deal with their opponents and would reward them for their fortitude.

Then, there is a criticism of the erroneous ideas that the disbelievers hold about the Hereafter. They said that life was only this worldly life and there was no life hereafter. Man dies in the course of time just as a watch stops functioning suddenly. The body is not survived by any soul, which might be seized and then breathed again into the human body sometime in the future. In this regard, they challenged the Prophet, saying, “If you lay a claim to this, then raise our dead forefathers back to life.” In answer to this, God has given the following arguments:

1. “You do not say this on the basis of any knowledge but are uttering this grave thing on the basis of conjecture. Do you really have the knowledge that there is no other life after death, and the souls are not seized but are annihilated?”

2. “Your claim rests mainly on this: that you have not seen any dead person rising back to life and returning to the world. Is this basis strong enough for a person to make a claim that the dead people will never rise to life? When you do not experience and observe a thing, does it mean that you have the knowledge that it does not exist at all?"

3. "It is utterly against reason and justice that the good and the bad, the obedient and the disobedient, the oppressor and the oppressed, should be made equal ultimately. Neither a good act should bear a good result nor an evil act an evil result; neither the grievances of the oppressed be redressed nor the oppressor be punished, but everyone should meet with the same fate ultimately. Whoever has formed this view about the universe of God, has formed a patently wrong view. The unjust and wicked people adopt this view because they do not want to face the evil results of their deeds, but this world of God is not a lawless kingdom; it is rather a system based on the Truth, in which there can be no question of the injustice of regarding the good and the bad as equal."

4. "That the creed of the denial of the Hereafter is highly destructive of morals. This is adopted only by such people as are the slaves of their lusts, and for the reason that they should have full freedom to serve their lusts. Then, when they have adopted this creed, it goes on making them more and more perverse till at last their moral sense becomes dead and all avenues of guidance are closed against them." After giving these arguments God says most emphatically, “Just as you did not become living of your own accord, but became living by Our power, so you do not die of your own accord, but die when We send death on you. And a time is certainly coming when you will all be gathered together. If you do not believe in this because of your ignorance and folly today, you may not; when the time arrives, you will see for yourself that you are present before your God and your whole book of conduct is ready accurately, which bears evidence against each of your misdeeds. Then you will come to know how dearly your denial of the Hereafter has and your mockery of it cost you.”

After giving these arguments God says most emphatically: “Just as you did not become living of your own accord, but became living by our power, so you do not die of your own accord, but die when We send death on you. And a time is certainly coming when you will all be gathered together. If you do not believe in this because of your ignorance and folly today, you may not; when the time arrives, you will see for yourself that you are present before your God and your whole book of conduct is ready accurately, which bears evidence against each of your misdeeds. Then you will come to know how dearly has your denial of the Hereafter and your mockery of it cost you.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 35

Brief Overview of the Chapter

The 10th year of Prophethood was a year of extreme persecution and distress in the Prophet’s life. Quraysh and the other tribes had continued their boycott of Banu Hashim and the Muslims for three years, while the Prophet, the people of his family and his Companions lay besieged in Shi’b Abi Talib. Quraysh had blocked up this locality from every side so that no supplies of any kind could reach the besieged people. Only during the Hajj season they were given freedom to come out and buy some articles of necessity. But even at that time, whenever Abu Lahab noticed any of them approaching the market places or trading caravans, he would call out to the merchants encouraging them to announce extortion rates of their products, and would pledge that he himself would buy those products so that they did not suffer any loss. This boycott which continued uninterrupted for three years, had broken the back of the Muslims and the tribe of Banu Hashim, so much so that at times they were even forced to eat grass and the leaves of trees.

At last, when the siege was lifted during this year, Abu Talib, the Prophet’s uncle, who had been shielding him for ten long years, died, and hardly a month later, his wife Khadijah, who had been a source of peace and consolation for him ever since the beginning of the call, also passed away. Because of these tragic incidents, which closely followed each other, the Prophet used to refer to this year as the year of sorrow and grief.

After the death of Khadijah and Abu Talib, the disbelievers of Makkah became even bolder against the Prophet. They started treating him even more harshly. It even became difficult for him to step out of his house. It was during these days that an incident occurred whereby a member of Quraysh one day threw dust at him openly in the street. This incident is reported by Ibn Hisham.

At last, the Prophet left for Ta’if with the intention that he should invite Banu Thaqif to Islam, for even if they did not accept Islam, they might at least be persuaded to allow him to work for his mission peacefully. He did not have the facility of any transportation at that time, and travelled all the way to Ta’if on foot. He stayed in Ta’if for a few days, and approached each of the chiefs and nobles of Banu Thaqif and talked to them about his mission. But not only did they refuse to listen to him, they straightforwardly gave him the notice that he should leave their city, for they feared that his preaching might “spoil” their younger generation. Thus, he was compelled to leave Ta’if. When he was leaving the city, the chiefs of Banu Thaqif ordered their slaves and evil ones to pursue him, abusing him and pelting him with stones along the way from either side of the road till he became exhausted with wounds, and his shoes were filled with blood. Tired and exhausted, he took shelter in the shade of the wall of a garden outside of Ta’if and prayed:

“O Allah! I complain to you of my weakness, my scarcity of resources and the humiliation I have been subjected to by the people. O most merciful of those who are merciful. O lord of the weak and my lord too. To who have you entrusted me? To a distant person who receives me with hostility? Or to an enemy to whom you have granted authority over my affairs? So long as you are not angry with me, i do not care. Your favour is of a more expansive relief to me. I seek refuge in the light of your face by which all darkness is dispelled and every affair of this world and the next is set right, lest your anger or your displeasure descends upon me. I desire your pleasure and satisfaction until you are pleased. There is no power and no might except by you.”

Grieved and heartbroken when he returned and reached near Qarn al-Manazil, he felt as though the sky was overcast by clouds. He looked up and saw Gabriel in front of him, who called out, “God has heard the way your people have responded. He has therefore sent this angel in charge of the mountains. You may command him as you please.” Then the angel of the mountains greeted him and proclaimed, “If you like, I would overturn the mountains from either side upon these people.” The Prophet replied, “No, for I hope that God will create from their offspring those who will worship none but him.”

After this he went to stay for a few days in Makkah, perplexed as to how he would face the people of Makkah, who he thought would still be further emboldened against him after hearing what had happened in Ta’if. It was here, that one night when he was reciting the Qur’an in Prayer, a group of Jinn happened to pass by and listen to the Qur’an, resulting in their believing in it, and returning to their people to preach Islam. As a result, God gave His Prophet the good news that if men were running away from his invitation, there were many from the Jinn who had become its believers, and they were spreading his message among their own kind.

Such were the conditions when this Chapter was sent down. Anyone who keeps this background in view, on the one hand, and studies this Chapter on the other, will have no doubt left in his mind that this is not at all the composition of Muhammad, but a Revelation from the All Mighty, the All Wise. For nowhere in this Chapter, from beginning to end, does one find even a trace of the human feelings and reactions which are naturally produced in a man who is passing through such hard conditions. Had it been the word of Muhammad whom the occurrence of personal grief’s one after the other and the recent bitter experience in Ta’if had caused extreme anguish and distress, it would have reflected in some degree the state of the mind of the man who was the subject of these afflictions and grief’s. Consider the prayer that we have cited above; it contains his own language; its every word is saturated with the feelings that he had at the time. But this Chapter which was sent down precisely in the same period and was recited even by him under the same conditions, is absolutely free from every sign or trace of the time.

The subject matter of the Chapter is to warn the disbelievers of the errors in which they were involved, and persisted in arrogantly, and in their condemning of the man who was trying to redeem them. They regarded the world as a useless and purposeless place where they were not answerable to anyone. They thought that invitation to Tawheed (Oneness of God) was false and stuck to the belief that their own deities were actually the associates of God. They were not inclined to believe that the Qur’an was the Word of the Lord of the worlds. They had a strange erroneous concept of apostleship on the basis of which they were proposing strange criteria of judging the Prophet’s claim to. In their estimation, one great proof of Islam’s not being based on the truth was that their elders and important chiefs of the tribes and so called leaders of their nation were not accepting it and only a few young men, some poor folk and some slaves had affirmed faith in it. They thought that Resurrection and life after death and the rewards and punishments of the Hereafter were fabrications whose occurrence was absolutely out of the question.

In this Chapter, each of these misconceptions has been refuted in a brief but rational way, and the disbelievers have been warned that if they reject the invitation of the Qur’an and the Prophethood of the Prophet Muhammad by prejudice and stubbornness instead of trying to understand its truth rationally, they would only be preparing for their own doom.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Other names for the Chapter: Al-Qitaal

Number of Ayaat: 38

Brief Overview of the Chapter

The contents of this Chapter testify that it was sent down after the Hijrah to Madinah, during the time when fighting had been enjoined, though active fighting had not yet been undertaken.

The conditions at the time when this Chapter was sent down were such that the Muslims were being made the target of persecution and tyranny in Makkah in particular and in Arabia in general, and life had become miserable for them. Although the Muslims had emigrated to Madinah and were in a safe haven, the disbelievers of Quraysh were not prepared to leave them alone and let them live in peace, even there. Thus, the small settlement of Madinah was hemmed in by the enemy, who was bent upon exterminating it completely. The only alternative left for the Muslims were that either they should surrender to the forces of ignorance, giving up their mission of preaching the true Faith and even following it in their private lives, or that they should rise to wage war at the cost of their lives to settle finally whether the creed of Islam would stay in Arabia or the creed of ignorance would prevail. On this occasion God showed the Muslims the same way of resolution and will, which is the only way for the true believers. God first permitted the Muslims to fight in the Chapter of al-Hajj: 39 and then enjoined fighting in the Chapter of al-Baqarah: 190. But at that time, everyone knew full well what it meant to wage a war in those conditions. There were only a handful of Muslims in Madinah, who could not muster even a thousand soldiers; yet they were being urged to take up the sword and clash against the pagan forces of the whole of Arabia. Then the kind of weapons needed to equip its soldiers for war could hardly be afforded by the town in which hundreds of emigrants were still homeless and unsettled even by resort to starving its members at a time when it had been boycotted economically by the Arabs on all sides.

Such were the conditions when this Chapter was revealed. Its theme is to prepare the believers for war and to give them preliminary instructions in this regard. That is why it has also been given the name Al-Qitaal (the fighting). It deals with the following topics:

At the outset, it mentions the two groups confronting each other at the time. One refusing to accept the Truth and has become an obstruction for others on the way of God, while the other group has accepted the Truth which had been sent down by God to His servant, Muhammad. Now, God’s final decision is that He has rendered fruitless and vain all the works of the former group and set aright the condition and affairs of the latter group.

After this, the Muslims have been given the initial war instructions and they have been reassured of God’s help and guidance. They have been given hope for the best rewards on offering sacrifices in the cause of God and they have been assured that their struggle in the cause of the Truth will not go to waste, but they will be abundantly rewarded both in this world and in the Hereafter.

Furthermore about the disbelievers, it has been said that they are deprived of God’s support and guidance; that none of their designs will succeed in their conflict with the believers, and that they will meet a most evil fate both in this world and in the Hereafter. They thought they had achieved a great success by driving the Prophet of God out of Makkah, but in fact by this they had hastened their own doom.

After this, the discourse turns to the hypocrites, who were posing to be sincere Muslims before the command to fight was sent down, but were confounded when this command actually came down, and began to conspire with the disbelievers in order to save themselves from the hazards of war. They have been plainly warned to the effect that no act and deed is acceptable by God of those who adopt hypocrisy with regard to Him and His Prophet. The basic issue which all those who profess the Faith are being tried is whether one is on the side of the Truth or Falsehood, whether one’s sympathies are with Islam and the Muslims or with disbelief and the disbelievers, whether one keeps one’s own self and interests dearer or the Truth which one professes to believe in and follow. One who fails in this test is not at all a believer. His Prayer and his Fasting and his discharging of the Zakat deserve no reward from God.

Then the Muslims have been exhorted not to lose heart for being small in number and ill equipped against the great strength of the disbelievers; that they should not show weakness by offering peace to them, which might still further embolden them against Islam and the Muslims, but that they should come out with trust in God and clash with the mighty forces of disbelief. God is with the Muslims; they alone shall triumph and the might of disbelief will be humbled and vanquished.

In conclusion, the Muslims have been invited to spend their wealth in the cause of God. Although at that time they were economically very weak, the problem that they confronted was the very survival of Islam and the Muslims. The importance and delicacy of the problem demanded that the Muslims should not only risk their lives for safeguarding themselves and their Faith from the dominance of disbelief and for exalting God’s Religion, but should also expend their economic resources as far as possible in the preparations for war. Therefore, they were clearly warned to the effect, “Anyone who adopted a niggardly attitude at the time, would not in fact harm God at all, but would result in his own destruction, for God does not stand in need of help from men. If one group of men stopped offering sacrifices in the cause of His Religion, God would remove them and bring another group in its place.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 29

Some Virtues of the Chapter

Narrated Abdullah ibn Mughaffal, he said, "Allah's Messenger recited the Chapter of Al-Fath on the day of the conquest of Makkah, riding on his she-camel. He recited it in a vibrating and pleasant tone." Mu`awiyah (a sub narrator) added: "Were I not afraid that the people would crowd around me, I would surely try to imitate and produce his recitation.'' Recorded in Sahih Al-Bukhari and Sahih Muslim through Shu`bah. Recorded by Imam Ahmad through Abdullah ibn Mughaffal

Brief Overview of the Chapter

The events in connection with which this Chapter was sent down, began like this. One day the Prophet saw in a dream that he had gone to Makkah with his Companions and had performed the Umrah (smaller pilgrimage) there. Obviously, the Prophet’s dream could not be a mere dream and fiction for it is a kind of Divine inspiration as God Himself has confirmed in ayah 27 below and said that He Himself had shown that dream to His Messenger. Therefore, it was not merely a dream but a Divine inspiration which the Prophet had to obey and follow.

Apparently, there was no possible way of acting on this inspiration. The disbelievers of Quraysh had debarred the Muslims from proceeding to the Ka’bah for the past six years and no Muslim had been allowed during that period to approach the Ka’bah for the purpose of performing Hajj and Umrah. Therefore, it could not be expected that they would allow the Prophet to enter Makkah along with a party of his Companions. If they had proceeded to Makkah in the pilgrim garments with the intention of performing Umrah, along with their arms, this would have provoked the enemy to war, and if they had proceeded unarmed, this would have meant endangering his own as well as his Companions’ lives. Under conditions such as these nobody could see and suggest how the Divine inspiration could be acted upon.

But the Prophet’s position was different. It demanded that he should carry out whatever Command his Lord gave fearlessly and without any apprehension and doubt. Therefore, the Prophet informed his Companions of his dream and began to make preparations for the journey. Among the tribes living in the suburbs also he had the public announcement made that he was proceeding for Umrah and the people could join him. Those who could only see the apparent conditions thought that he and his Companions were going into the very jaws of death and none of them therefore was inclined to accompany him in the expedition. But those who had true faith in God and His Messenger were least bothered about the consequences. For them this information was enough that it was a Divine inspiration and God’s Prophet had made up his mind to carry it into effect. After this nothing could hinder them from accompanying the Messenger of God. Thus, 1,400 of the Companions became ready to follow him on this highly dangerous journey.

This blessed caravan set off from Madinah in the beginning of Dhul Qa’dah, 6 A.H. At Dhul Hulaifah, they entered the pilgrims robe with the intention of Umrah, took 70 camels with collars round their necks indicating that they were sacrificial animals; kept only a sword each in sheaths, which the pilgrims to the Ka’bah were allowed to carry according to the recognized custom of Arabia, but no other weapon. Thus, the caravan set out for the Ka’bah, the House of God, in Makkah, chanting the prescribed slogan of ‘Labbaik, Allahumma Labbaik.’ (I respond to you, O God, I respond to you)

Quraysh were confounded at this bold step taken by the Prophet. Dhul Qa’dah was one of those forbidden months which had been held as sacred for pilgrimage in Arabia for centuries. Nobody had a right to interfere with a caravan which might be coming for Hajj or Umrah in the pilgrims garb in this month; so much so that even an enemy tribe could not hinder it from passing through its territory according to the recognized law of the land. Quraysh therefore were caught in a dilemma, for if they attacked this caravan from Madinah and stopped it from entering Makkah, this would arouse a clamour of protest in the whole country, and all the Arab tribes would have the misgiving that Quraysh had monopolized the Ka’bah as exclusively their own, and every tribe would be involved in the mistrust that now it depended on the will of Quraysh to allow or not to allow anyone to perform Hajj or Umrah in the future and that they would stop any tribe with which they were angry, from visiting the Ka’bah just as they had stopped these pilgrims coming from Madinah. This they thought would be a grave mistake, which would cause the entire Arabia to revolt against them. But, on the other hand, if they allowed Muhammad and his large caravan to enter their city safely, they would lose their image of power in Arabia and the people would say that they were afraid of Muhammad. At last, after a great deal of confusion, perplexity and hesitation they were overcome by their false sense of honour and for the sake of their prestige they took the decision that they would at no cost allow the caravan to enter the city of Makkah.

The Prophet had despatched a man of the Bani Ka’b as a secret agent so that he may keep him fully informed of the intentions and movements of Quraysh. When the Prophet reached Usfan, he brought the news that Quraysh had reached Dhi Tuwa with full preparations and they had sent Khalid ibn Waleed with two hundred cavalry men in advance towards Kura’al-Ghamim to intercept him. Quraysh wanted somehow to provoke the Prophet’s Companions into fighting so that they may tell the Arabs that those people had actually come to fight and had put on the pilgrims garments for Umrah only to deceive others.

Immediately on receipt of this information the Prophet changed his route and following a very rugged, rocky track reached Hudaibiyah, which was situated right on the boundary of the sacred Makkan territory. Here, he was visited by Bud ail ibn Warqa, the chief of Banu Khuza’ah, along with some men of his tribe. They asked what he had come for. The Prophet replied that he and his Companions had come only for pilgrimage to the House of God and for going round it in worship and not for war. The men of Khuza’ah went and told this to the chiefs of Quraysh and counselled them not to interfere with the pilgrims. But Quraysh were obstinate. They sent Hulays bin Alqamah, the chief of the Ahabish, to the Prophet to persuade him to go back. Their object was that when Muhammad would not listen to Hulays, he would come back disappointed and then the entire power of the Ahabish would be on their side. But when Hulays went and saw that the whole caravan had put on the pilgrims garments, had brought sacrificial camels with festive collars round their necks, and had come for doing reverence to the House of God and not to fight, he returned to Makkah without having any dialogue with the Prophet and told the chiefs of Quraysh plainly that those people had no other object but to pay a visit to the Ka’bah; if they debarred them from it, the Ahabish would not join them in that, because they had not become their allies to support them even if they violated the sacred customs and traditions.

Then Quraysh sent Urwah ibn Masoud Thaqafi; he had lengthy negotiations with the Prophet in an effort to persuade him to give up his intention to enter Makkah. But the Prophet gave him the same reply that he had given to the chief of Khuza’ah that they had not come to fight but to worship in the House of God and carry out a religious duty. Urwah went back and said to Quraysh, “I have been to the courts of the Caesar and Khosroes, and the Negus also, but by God, never have I seen any people so devoted to a king as are the Companions of Muhammad to him. If Muhammad makes his ablutions they would not let the water thereof fall on the ground but would rub it on their bodies and clothes. Now you may decide as to what you should do.”

In the meantime when the messages were coming and the negotiations were going on, the Quraysh tried again and again to quietly launch sudden attacks on the Muslim camp in order to provoke the Companions and somehow incite them to war, but every time they did so the Companions’ forbearance and patience and the Prophet’s wisdom and sagacity frustrated their designs. On one occasion forty or fifty of their men came at night and attacked the Muslim camp with stones and arrows. The Companions arrested all of them and took them before the Prophet, but he let them go. On another occasion, 80 men came from the direction of Tan’im right at the time of the Fajr Prayer and made a sudden attack. They were also caught, but the Prophet forgave them, too. Thus, Quraysh went on meeting failure after failure in every one of their designs.

At last, the Prophet sent Uthman as his own messenger to Makkah with the message that they had not come to fight but only for pilgrimage and had brought their sacrificial camels along, and they would go back after performing the rite of pilgrimage and offering the sacrifice. But Quraysh did not agree and withheld Uthman in the city. In the meantime, a rumour spread that Uthman had been killed; and when he did not return in time the Muslims took the rumour to be true. Now they could show no more forbearance. Entry into Makkah was different for there was no intention to use force. But when the ambassador was put to death, the Muslims had no alternative but to prepare for war. Therefore, the Prophet summoned all his Companions together and took a solemn pledge from them that they would fight to death. In view of the critical occasion, it was not an ordinary undertaking. The Muslims numbered only 1,400 and had come without any weapons, were encamping at the boundary of Makkah, 250 miles away from their own city, and the enemy could attack them in full strength, and could surround them with its allies from the adjoining tribes as well. In spite of this, none from the caravan except one man failed to give his pledge to fight to death, and there could be no greater proof of their dedication and sincerity than that in the cause of God. This pledge is well known in the history of Islam as the pledge of Ridwan.

Later, it was known that the news about Uthman was false. Not only did he return, but Suhail bin ‘Amr from Quraysh also arrived as a deputy to negotiate peace with the Prophet. The insistence of Quraysh had stopped and they would not disallow the Prophet and his Companions to enter Makkah. However, in order to save their face they only insisted that he went back that year but could come the following year to perform the Umrah. After lengthy negotiations peace was concluded on the following terms:

1. War would remain suspended for ten years, and no party would indulge in any hostility, open or secret, against the other.

2. If anyone during that period from among Quraysh went over to Muhammad, without his guardian’s permission, he would return him to them, but if a Companion of Muhammad came over to Quraysh, they would not return them back.

3. Every Arab tribe would have the option to join either side as its ally and enter the treaty.

4. Muhammad and his men would go back that year and could come the following year for Umrah and stay in Makkah for three days, provided that they brought only one sheathed sword each, and no other weapon of war. In those three days the Makkans would vacate the city for them (so that there was no chance of a clash), but they would not be allowed to take along any Makkan on return.

When the conditions of the treaty were being settled, the whole of the Muslim army was feeling greatly upset. No one understood the expedience because of which the Prophet was accepting the conditions. No one was farsighted enough to foresee the great benefit that was to result from this treaty. The disbelieving Quraysh looked at it as their victory, and the Muslims were upset as to why they should be humiliated to accepting those mean conditions. Even a statesman of the calibre of Umar says that he had never given way to doubt since the time he had embraced Islam but on this occasion he also could not avoid it. Impatient, he went to Abu Bakr and said “Is he not God’s Messenger, and are we not the Muslims, and are they not the polytheists? Then, why should we agree to what is humiliating to our Faith?” Abu Bakr replied, “O Umar, he is surely God’s Messenger, and God will never make him the loser.” Unsatisfied he went to the Prophet himself and put the same questions to him, and he also gave him the same reply as Abu Bakr had given. Afterwards Umar continued to offer voluntary prayers and give Charity, so that God may pardon his insolence that he had shown on that occasion.

Two things in the treaty were highly disturbing for the Muslims. First, the second condition, about which they said that it was an expressly unfair condition, for if they had to return a fugitive from Makkah, why should not Quraysh return a fugitive from Madinah? To this the Prophet replied, “What use would he be to us, who fled from us to them? May God keep him away from us! And if we return the one who flees to us from them, God will create some other way out for him.” The other thing that was rankling in their minds was the fourth condition. The Muslims thought that agreeing to it meant that they were going back unsuccessful and this was humiliating. Furthermore, the question that was causing them to feel upset was that they had accepted the condition of going back without performing the pilgrimage to the Ka’bah, whereas the Prophet had seen in the vision that they were performing tawaf in Makkah. To this the Prophet replied, that in his vision the year had not been specified. According to the treaty conditions, therefore, they would perform the Tawaf (encircling of the Ka’bah) the following year if it pleased God.

Right at the time when the document was being written, Suhail bin ‘Amr’s own son, Abu Jandal, who had become a Muslim and had been imprisoned by the pagans of Makkah, somehow escaped to the Prophet’s camp. He had fetters on his feet and signs of violence on his body. He implored the Prophet that he help secure his release from imprisonment. The scene only increased the Companions’ dejection, and they were moved beyond control. But Suhail bin ‘Amr said the conditions of the agreement had been concluded between them although the writing was not yet complete. Therefore, the boy should be returned to them. The Prophet admitted his argument and Abu Jandal was returned to his oppressors.

When the document was finished, the Prophet spoke to the Companions and told them to slaughter their sacrificial animals at that very place, shave their heads and put off the pilgrim garments, but no one moved from his place. The Prophet repeated the order thrice but the Companions were so overcome by depression and dejection that they did not comply. During his entire period of apostleship on no occasion had it ever happened that he should command his Companions to do a thing and they should not hasten to comply with it. This caused him a great shock, and the prophet returned to his tent and expressed his grief before his wife, Umm Salamah said, “You may quietly go and slaughter your own camel and call the barber and have your head shaved. After that the people would automatically do what you did and would understand that whatever decision had been taken would not be changed.” Precisely the same thing happened. The people slaughtered their animals, shaved their heads or cut their hair short and put off the pilgrim garb, but their hearts were still afflicted with grief.

Later, when this caravan was returning to Madinah, feeling depressed and dejected at the truce of Hudaibiyah, this Chapter came down at Dajnan (or according to some others, at Kura’ al-Ghamim), which told the Muslims that the treaty that they were regarding as their defeat, was indeed a great victory. After it had come down, the Prophet summoned the Muslims together and said, “Today such a thing has been sent down to me, which is more valuable to me than the world and what it contains.” Then he recited this Chapter, especially to Umar, for he was the one who was feeling most dejected.

Although the believers were satisfied when they heard this Divine Revelation, not much longer afterwards the advantages of this treaty began to appear one after the other, until everyone became fully convinced that this peace treaty indeed was a great victory. A few points to mention:

1. In it for the first time, the existence of the Islamic State in Arabia was duly recognized. Before this in the eyes of the Arabs the position of the Prophet Muhammad and his Companions was no more than of mere rebels against Quraysh and other Arab tribes, and they regarded them as outlaws. Now Quraysh themselves by concluding this agreement with the Prophet, recognized his sovereignty over the territories of the Islamic State and opened the way for the Arab tribes to enter treaties of alliance with either of the political powers they liked.

2. By admitting the right of pilgrimage to the House of God for the Muslims, Quraysh also admitted that Islam was not an anti-religious creed, as they had so far been thinking, but it was one of the admitted religions of Arabia, and like the other Arabs, its followers also had the right to perform the rites of Hajj and Umrah. This diminished the hatred in the Arabs hearts that had been caused by the propaganda made by Quraysh against Islam.

3. The signing of a no-war pact for ten years provided full peace to the Muslims, and spreading to every corner of Arabia they preached Islam with such spirit and speed that within two years after Hudaibiyah the number of the people who embraced Islam far exceeded those who had embraced it during the past 19 years or so.

Two years later, in consequence of Quraysh’s violating the treaty, the Prophet invaded Makkah accompanied by an army of 10,000 strong, whereas on the occasion of Hudaibiyah only 1,400 men had joined him in the march.

4. After the suspension of hostilities by Quraysh the Prophet had the opportunity to establish and strengthen Islamic rule in the territories under him and to turn the Islamic society into a fully fledged civilization and way of life by the enforcement of Shariah.

5. Another gain that accrued from the truce with Quraysh, was that being assured of peace from the south, the Muslims overpowered all the opponent forces in the north and central Arabia easily. Just three months after Hudaibiyah, Khaiber, a major stronghold of the Jews, was conquered and after it, the Jewish settlements of Fadak, Wad-il Qura, Taima and Tabuk also fell to Islam one after the other. Then all other tribes of central Arabia, which were bound in alliance with the Jews and Quraysh, came under the sway of Islam. Thus, within two years after Hudaibiyah, the balance of power in Arabia was so changed that the strength of Quraysh and the pagans gave way and the domination of Islam became certain.

These were the blessings that the Muslims gained from the peace treaty which they were looking upon as their defeat and Quraysh as their victory. However, what had troubled the Muslims most in this treaty was the condition about the fugitives from Makkah and Madinah, which the former would be returned and the latter would not be returned. But not much long afterwards this condition also proved to be disadvantageous for Quraysh. A few days after the treaty, a Muslim of Makkah, Abu Baseer, escaped from Quraysh and reached Madinah. Quraysh demanded him back and the Prophet returned him to their men who had been sent from Makkah to arrest him. But while on the way to Makkah, he again fled and went and sat on the road by the Red Sea shore, which the trade caravans of Quraysh took to Syria. After that every Muslim who succeeded in escaping from Quraysh, would go and join Abu Baseer instead of going to Madinah, until 70 men gathered there. They would attack any Quraysh caravan that passed that way and cut it into pieces. Finally, Quraysh themselves begged the Prophet to call those men to Madinah, and the condition relating to the return of the fugitives of itself became null and void. The Chapter should be read with this historical background in view in order to fully understand it.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 18

Brief Overview of the Chapter

The subject matter of this Chapter is to teach the Muslims the manners worthy of being true believers. In the first five ayaat, they have been taught the manners they should observe with regards to God and His Messenger.

Then, they have been given the instruction that if any news comes from an untrustworthy source, then it should not be followed or believed in straight away, and therefore be acted upon, but the news should be verified whether it is authentic or not. If the information received about a person, a group or a community etc is authentic then it can be followed.

Then the attitude which should be adopted in case two groups of Muslims fall to mutual fighting is explained. Next, the Muslims have been exhorted to safeguard against the evils that corrupt collective life and spoil mutual relationships. Mocking and taunting each other, calling others by nicknames, creating suspicions, prying into other people’s affairs and backbiting are the evils which are not only sins in themselves but they also corrupt society. God has mentioned all these evils separately and forbidden them as unlawful.

After this, the national and racial distinctions that cause universal corruption in the world have been condemned. Nations and tribes and families pride of ancestry and their looking down upon others as inferior to themselves and their pulling down others only for the sake of establishing their own superiority is an important factor that has filled the world with injustices and tyranny. God in a brief ayah has cut at the root of this evil by stating that all men are descendants of the same one pair and their division into tribes and communities is only for the sake of recognition and getting to know each other, not for boasting and pride, and there is no lawful basis of one man’s superiority over the other except on the basis of moral excellence.

In conclusion, the people have been told that the real thing is not the verbal Profession of the Faith but to believe in God and His messenger truly, to obey them in practical life and to exert sincerely with one’s self and wealth in the cause of God. True believers are only those who adopt this attitude. As for those who profess Islam merely orally without affirmation by the heart and then adopt an attitude as if they had done someone a favour by accepting Islam, may be counted as Muslims in the world, they may even be treated as Muslims in society, but they cannot be counted as believers in the sight of God.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 45

Some Virtues of the Chapter

Umar ibn Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet recite during the Eid Prayer?'' Abu Waqid replied, "The Chapters of Qaaf and Al-Qamar." Recorded Sahih Muslim, Imam Ahmad and the Four Collectors of the Sunan.

Umm Hisham bint Harithah said, "For around two years, or a year and a part of another year, our oven and the oven of the Prophet were one and the same. I memorized the Chapter of Qaaf from the tongue of the Messenger of Allah who used to recite it every Friday while standing on the Minbar delivering the Friday sermon to the people.'' Recorded in Sahih Muslim, Abu Dawood, An-Nasa’i and Imam Ahmad recorded it also.

Brief Overview of the Chapter

Authentic Prophetic teachings show that the Prophet used to recite this Chapter generally in the Prayer on the Eid days. A woman named Umm Hisham bint Harithah, who was a neighbour of the Prophet, says that she was able to memorize the Chapter of Qaaf because she often heard it from the Prophet in the Friday sermons. According to some other Prophetic teachings, he often recited it in the Fajr (dawn) Prayer. This makes it abundantly clear that this was an important Chapter in the sight of the Prophet. That is why he made sure that its contents reached as many people as possible over and over again.

The reason for this importance can be easily understood by a careful study of the Chapter. The theme of the entire Chapter is the Hereafter. When the Prophet started preaching his message in Makkah what surprised the people most was the news that people would be resurrected after death, and they would have to render an account of their deeds. They said that “that was impossible” and that human mind could not believe that in such a thing happening. After all, how could it be possible that when the body had disintegrated into dust, the scattered particles would be reassembled after hundreds of thousands of years to make up the same body once again and raised up as a living body. God in response sent down this discourse. In it, on the one hand, arguments have been given for the possibility and occurrence of the Hereafter in a brief way, in short sentences, and, on the other, the people have been warned, as if to say,

“Whether you express wonder and surprise, or you regard it as something remote from reason, or deny it altogether, in any case it cannot change the truth. The absolute, unalterable truth is that God knows the whereabouts of each and every particle of your body that has scattered away in the earth, and knows where and in what state it is. God’s one signal is enough to make all the scattered particles gather together again and to make you rise up once again as you had been made in the first instance. Likewise, this idea that you have been created and left free to yourselves in the world and that you have not been made answerable to anyone, is no more than a misunderstanding. The fact is that not only is God Himself directly aware of each act and word of yours, even of the ideas that pass in your mind, but His angels also are attached to each one of you, who are preserving the record of whatever you do and utter. When the time comes, you will come out of your graves at one call just as young shoots of vegetable sprout up from the earth on the first shower of the rain. Then this heedlessness which obstructs your vision will be removed and you will see with your own eyes all that you are denying today. At that time, you will realize that you had not been created to be irresponsible in this world but accountable to all your deeds. The meting out of the rewards and punishments, the Paradise and the Hellfire, which you regard as impossible and imaginary things, will at that time become visible realities for you. In consequence of your enmity and opposition to the Truth, you will be cast into the same Hellfire which you regard as remote from reason today and the ones who fear the Most Merciful and return to the path of righteousness will be admitted to the same Paradise at whose mention you now express wonder and surprise."

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 60

Brief Overview of the Chapter

The subject matter and the style clearly show that this Chapter was sent down in the period when persecution had not yet started. Nevertheless, the Prophet’s invitation was being resisted, opposed, denied and ridiculed with false accusations stubbornly. Therefore, this Chapter seems to have been revealed in the same period in which the Chapter of Qaaf was revealed.

The Chapter mostly deals with the Hereafter, with an invitation to Tawheed at the end. In addition, the people have been warned that refusal to accept the message of the Prophets and persistence in the concepts and creeds of ignorance have proved to be disastrous for those nations themselves which have adopted this attitude and way of life in the past.

Regarding the Hereafter, this Chapter presents a short but brief clarification. The people’s different and conflicting beliefs about the end of human life are themselves an express proof that none of these beliefs and creeds are based on knowledge. Everyone by himself has formed an ideology on the basis of conjecture, and made it his creed. Someone thought that there would be no life-after-death; someone believed in the life-after-death, but in the form of the transmigration of souls; someone believed in the life hereafter and the giving out of rewards and punishments but invented different concepts and ideas to escape retribution. With a question of such vital and fundamental importance, a wrong view could render man’s life long efforts fruitless, ruining his future for ever. It would be a disastrous action to build an ideology only on the basis of speculation and conjecture, without knowledge. It would mean that man should remain involved in a grave misunderstanding, pass his whole life in the heedlessness of error, and after death, suddenly meet with a situation for which he had made no preparation at all. There is only one way of forming the right opinion about such a question, and it is that man should seriously ponder over the knowledge about the Hereafter that the Prophet of God is conveying to him, and should study carefully the system of the earth and heavens and his own existence. One should see whether the evidence of that knowledge’s being sound and correct is afforded by everything around him or not. In this regard, the arrangement of the wind and rain, the structure of the earth and the creatures found on it, man’s own self, the creation of the heavens and of everything in the world in the form of pairs have been presented as evidence of the Hereafter, and instances have been cited from human history to show that the temper of the empire of the Universe requires that the law of retribution must operate here.

In this very connection, it has also been stated that whenever the Prophets of God have been opposed and resisted, they have not been opposed and resisted on the basis of any rational ground, but on the basis of the same obduracy and stubbornness and false pride that is being shown against the Prophet Muhammad, and there is no other motive for it than rebellion and arrogance. Then the Prophet has been instructed not to bother about the rebels but to go on performing his mission of invitation and admonition, for it is useful and beneficial for the believers although it may not be so for the other people. As for the wicked people who still persist in their rebellion, they should know that their predecessors who followed the same way of life, have already received their shares of the punishment, and these people’s share of the punishment has been made ready for them.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 49

Some Virtues of the Chapter

Narrated Jubayr ibn Mut’im, he said, "I heard the Prophet reciting the Chapter of At-Tur while praying Maghreb. Surely, I have never heard a more beautiful voice or recitation than his recitation.''
Recorded in Sahih Al-Bukhari and Sahih Muslim, using a chain of narration that includes Malik

Narrated Umm Salamah, she said, "I complained of being ill to the Messenger of Allah, and he said “Perform Tawaf (around the Ka'bah) behind the crowd, while you are riding. So I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur.”
Recorded in Sahih Al-Bukhari

Brief Overview of the Chapter

The subject matter of the first part of this Chapter (ayahs 1-28) is the Hereafter. As arguments for its possibility, necessity and occurrence had already been given in the Chapter of Adh-Dhariyat, these have not been repeated here. However, swearing an oath by some realities and signs which testify to the Hereafter, it has been stated most emphatically that it will surely come to pass, and none has the power to prevent its occurrence. Then, it has been stated as to what will be the fate of those who deny it when it actually occurs, and how will those who believe in it and adopt the way of piety and righteousness accordingly, be blessed by God.

Then, in the second part of the Chapter (ayahs 29-49), the attitude of the chief’s of Quraysh towards the message of the Prophet has been criticized. They called him a sorcerer, a madman and a poet, thereby trying to mislead the common people against him so that they should not pay any serious attention to the message he preached. They looked upon him as a calamity that had suddenly descended on them and would openly wish that he met with a disaster so that they were rid of him. They accused him of fabricating the Qur’an himself, and of presenting it in the name of God, and this was, God forbid, a fraud that he was practicing. They would often taunt him, saying that God could not have appointed an ordinary man like him to the office of Prophethood. They expressed great disgust at his invitation and message and would avoid him as if he was asking them for a reward for it. They would sit and take counsels together to devise schemes in order to put an end to his mission. While they did all this, they never stopped to realize the creed of ignorance that they were following, and how enthusiastic and sincerely Muhammad was exerting himself to deliver them from their error. While criticizing them for this attitude and conduct, God has put to them certain questions, one after the other, each of which is either an answer to some objection of theirs, or a criticism of some error. Then, it has been said that it would absolutely be of no avail to show them a miracle in order to convince them of his Prophethood, for they were such stubborn people as would misinterpret anything they were shown only to avoid affirming the faith.

In the beginning of this section as well as in its end, the Prophet has been given the instruction that he should persistently continue giving his invitation and preaching his message in spite of the accusations and objections of his opponents and enemies, and should endure their resistance patiently till God’s judgment comes to pass. Besides, he has been consoled, as if to say “Your Lord has not left you alone to face your enemies, after raising you as a Prophet, but He is constantly watching over you. Therefore, endure every hardship patiently till the Hour of His judgment comes, and seek through praising and glorifying your Lord the power that is required for exerting in the cause of God under such conditions.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 62

Some Virtues of the Chapter

Narrated Abdullah ibn Masoud, he said, "The Chapter of An-Najm was the first Chapter in which a prostration was revealed. The Prophet recited it in Makkah and prostrated. Those who were with him did the same, except an old man who took a handful of soil and prostrated on it. Later on, I saw him killed as a disbeliever. This was Ummayyah ibn Khalaf.'' Recorded in Sahih Al-Bukhari, Sahih Muslim, Abu Dawood and An-Nasa'i using various chains of narration via Abu Ishaq from Abdullah

Brief Overview of the Chapter

The theme of the discourse is to warn the disbelievers of Makkah about the error of the attitude that they had adopted towards the Qur’an and the Prophet Muhammad.

The discourse starts in a way as if to say: “Muhammad is neither deluded nor gone astray, as you are telling others in your propaganda against him, nor has he fabricated this teaching of Islam and its message, as you seem to think he has. In fact, whatever he is presenting is nothing but Revelation which is sent down to him. The principles that he presents before you are not the product of his own assumptions and speculation, but realities of which he himself is an eye witness. He has himself seen the Angel through whom this knowledge is conveyed to him. He has been directly made to observe the great Signs of his Lord, therefore whatever he says is not what he has himself thought out, but what he has seen with his own eyes. Therefore, you’re disputing and wrangling with him is just like the disputing and wrangling of a blind man with a man of sight over a thing which the blind man cannot see but the man of vision can see.”

After this, three things have been presented in their successive order:

First, the listeners have been made to understand that, “The religion that you are following is based on mere conjecture and invented ideas. You have set up a few goddesses like Lat and Manat and Uzza as your deities, whereas they have no share whatsoever in divinity. You regard the angels as the daughters of God, whereas you regard a daughter as disgraceful for your own selves. You think that these deities of yours can influence God in your favour, whereas the fact is that all the angels together, who are stationed closest to God, cannot influence Him even in their own favour. None of such beliefs that you have adopted, is based on knowledge and reason, but are wishes and desires for the sake of which you have taken some whims as realities. This is a grave error. The right and true religion is that which is in conformity to the reality, and the reality is never subject to the people’s wishes and desires, so that whatever they may regard as a reality and truth should become the reality and truth. Speculation and conjecture cannot help to determine as to what is according to the truth and what is not; it is knowledge. When that knowledge is presented before you, you turn away from it, and brand the one who tells you the truth as misguided. The actual cause of your being involved in this error is that you are heedless of the Hereafter. Only this world is your goal. Therefore, you have neither any desire for the knowledge of reality, nor do you bother to see whether the beliefs you hold are according to be truth or not."

Secondly, the people have been told that God is the Master and Sovereign of the entire Universe. The righteous is he who follows His way, and the misguided is he who has turned away from His way. The error of the misguided and the righteousness of the righteous are not hidden from Him. He knows everything that is being done, and will repay the evil with evil and the good with good. The final judgment will not depend on what you consider yourself to be the final judgement, but on whether you are pious or impious, righteous or unrighteous, in the sight of God. If you refrain from major sins, He in His mercy will overlook your minor errors.

Thirdly, a few basic principles of the true Religion which had been presented hundreds of years before the revelation of the Qur’an in the Books of the Prophets Abraham and Moses have been reiterated so that the people did not remain involved in the misunderstanding that the Prophet Muhammad had brought some new and novel religion, but they should know that these are the fundamental truths which the former Prophets of God have always been presenting in their respective ages. Besides, the same Books have been quoted to confirm the historical facts that the destruction of the people of Aad and Thamud and of the people of the Prophets Noah and Lot, was not the result of accidental calamities, but God has destroyed them in consequence of the same wickedness and rebellion from which the disbelievers of Makkah were not inclined to refrain and desist from in any case.

After presenting these themes and discourses, the Chapter has been concluded, “The Hour of Judgment has approached near at hand, which no one can avert. Before the occurrence of that Hour you are being warned through Muhammad and the Qur’an in the like manner as the former people had been warned before. Now, is it this warning that you find novel and strange? Which you mock and ridicule? Which you turn away from and cause disorder so that no one else also is able to hear what it is? Don’t you feel like weeping at your foolishness and ignorance? Abandon this attitude and behaviour, bow down to God and serve Him alone!”

This was the impressive conclusion which upon hearing, even the most hard-hearted deniers of the Truth were completely overwhelmed, and after reciting these ayaat of Divine Words, the Messenger of God fell down in prostration; they too could not help falling down in prostration along with him.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 55

Some Virtues of the Chapter

Umar ibn Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet recite during the Eid Prayer?'' Abu Waqid replied, "The Chapters of Qaaf and Al-Qamar.'' Recorded in Sahih Muslim, Imam Ahmad and the Four Collectors of the Sunan.

Brief Overview of the Chapter

The incident of the splitting of the moon that has been mentioned in this Chapter, determines its period of revelation precisely. The commentators are agreed that this incident took place at Mina in Makkah about five years before the Prophet’s Hijrah (migration) to Madinah.

In this Chapter, the disbelievers of Makkah have been warned for their stubbornness which they had adopted against the invitation of the Prophet. The amazing and wonderful phenomenon of the splitting of the Moon was a manifest sign of the truth that the Resurrection, of which the Prophet was giving them the news, could take place and that it had approached near at hand. The great sphere of the Moon had split into two distinct parts in front of their very eyes. The two parts had separated and receded so much apart from each other that to the on-lookers, one part had appeared on one side of the mountain and the other on the other side of it. Then in an instance, the two had rejoined. This was a manifest proof of the truth that the system of the Universe was neither eternal nor immortal, it could be disrupted. Huge stars and planets could split asunder, disintegrate, collide with each other, and everything that had been depicted in the Qur’an in connection with the description of the details of Resurrection, could happen. Not only this, it was also a portent that the disintegration of the system of the Universe had begun, and the time was near when Resurrection would take place. The Prophet invited the people’s attention to this event only with this object in view and asked them to mark it and be a witness to it. But the disbelievers described it as a magical illusion and persisted in their denial. For this stubbornness they have been reproached in this Chapter.

At the outset it has been said, “These people neither believe in the admonition, nor learn a lesson from history, nor affirm faith after witnessing manifest signs with their eyes. Now they will only believe when Resurrection has taken place, and they will be rushing out of their graves towards the One whom they will be brought out for.” Then, the stories of the people of Noah and Lot, Aad and Thamud and of the peoples of Pharaoh have been related briefly, in order to remind them of the terrible punishments that these nations suffered when they belied and disregarded the warnings given by the Prophets of God. After the narration of each story the refrain that has been provided is, “This Qur’an is an easy means of admonition, which if a nation takes to heart and thereby takes the Right Way, the torment that descended on the former nations could be avoided. But it would indeed be a disaster, if instead of heeding the admonition through this easy means, one persisted in heedlessness and disbelieved until one was overtaken by the torment itself.”

Likewise, after citing admonitory precedents from the history of the former nations, the disbelievers of Makkah have been addressed and warne, “If you too adopt the same attitude and conduct for which the other nations have already been punished, why will you not be punished for it? Are you in any way a superior people that you should be treated differently from others? Or, have you received a deed of amnesty that you will not be punished for the crime for which others have been punished? And if you feel elated at your great numbers, you will soon see that these very numbers of yours are put to rout (on the battlefield) and on the Day of Resurrection you will be dealt with even more severely.” In the end, the disbelievers have been told that God does not need to make lengthy preparations to bring about Resurrection. No sooner does He give a simple command for it than it will take place immediately. Like everything else, the Universe and mankind also have a destiny. According to this destiny everything happens at its own appointed time. It cannot be so that whenever somebody gives a challenge, Resurrection is brought about in order to convince him. If you adopt rebellion because you do not see it coming, you will only be adding to your own distress and misfortune. For your record which is being prepared by Divine agents, has not left any misdeed of yours, great or small, unrecorded.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 78

Some Virtues of the Chapter

Narrated that Jabir said, "The Messenger of Allah went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything." The Prophet said, “I recited it to the Jinn on the night of the Jinn and their response was better than yours! Whenever I recited Allah's statement: “Then which of the blessings of your Lord will you both deny,” They said, "None of Your favours do we deny, our Lord! All praise is due to you.'' Recorded by At-Tirmidhi

Narrated that Zirr said, that a man said to Abdullah Ibn Masoud, "How is this recited, Ma'in Ghayri Yasin or Asin?'' He asked him, "Are you that proficient in reciting the whole Qur'an?” He replied, "I recite the Mufassal section in one Rakah.” Abdullah ibn Masoud answered, "Woe to you! Do you recite the Qur'an in haste as if it is poetry? I know that the Prophet used to recite two Chapters from the beginning of the Mufassal section in one Rakah.'' Abdullah Ibn Masoud considered the Chapter of Ar-Rahman to be the beginning of the Mufassal section. Recorded by Imam Ahmad

Brief Overview of the Chapter

This is the only Chapter of the Qur’an in which besides men, the Jinn (who are the other creation of the earth endowed with freedom of will and action) have been directly addressed. Both men and Jinn have been made to realize the wonders of God’s power, His countless blessings, their own helplessness and accountability before Him, and have been warned of the evil consequences of His disobedience and made aware of the best results of His obedience. At several other places in the Qur’an, there are clear pointers to show that like men, the Jinn too are a creation who have been endowed with freedom of will and action and are accountable, who have been granted the freedom of belief and unbelief, of obedience and disobedience, and among them too there are the believers and unbelievers, the obedient and the rebellious, as among human beings. And among them too there exist such groups as have believed in the Prophets sent by God and in the Divine Books. This Chapter clearly points out that the message of the Prophet and the Qur’an is meant both for men and for Jinn and that his Prophethood is not restricted to human beings alone.

Although in the beginning of the Chapter the address is directed only to human beings, for to them only belongs the vicegerency of the earth, among them only have the Messengers of God been raised, and in their tongues only have the Divine Books been revealed, yet from ayah 13 onwards, both men and Jinn have been addressed and the same invitation has been extended to both.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 96

Some Virtues of the Chapter

Narrated from Abdullah Ibn Abbas that Abu Bakr said, "O Messenger of Allah, verily your hair has turned grey.” The Prophet replied “Surat Hud, Surat Al-Waqi`ah, Surat Al-Mursalaat, Surat An-Naba’ and Surat At-Takwir have turned my hair grey."

In another narration the Prophet said “Hud and its Sisters”  Recorded by At-Tirmidhi

Brief Overview of the Chapter

The theme of this Chapter is the Hereafter, Tawheed (Oneness of God) and a refutation of the Makkan disbelievers’ suspicions about the Qur’an. They regarded as utterly incredible that Resurrection would ever take place, and that the entire system of the earth and heavens would be upset, and that all the dead would be resurrected and called to account, after which the righteous would be admitted to Paradise and the wicked cast into the Hellfire. They regarded all this as imaginary, which could not possibly happen in actual fact. In answer to this, it was said: “When the inevitable event will take place, there will be none to believe in its happening, nor will anyone have the Power to avert it, nor prove it to be an unreal happening. At that time all nations will be divided into three classes:

1. The leading in rank and position
2. The common righteous people
3. Those that denied the Hereafter and persisted in disbelief and polytheism and major sins till the last day

How these three classes of the people will be rewarded and punished has been described in detail in ayaat 7-56.

Then, in ayaat 57-74 arguments have been given, one after the other, to prove the truth of the two basic doctrines of Islam, which the disbelievers were refusing to accept; the doctrines of Tawheed (oneness of God) and the Hereafter. In these arguments, apart from everything else that exists in the heavens and the earth, man’s attention has been drawn to his own body and to the food that he eats and to the water that he drinks and to the fire on which he cooks his food, and he has been invited to ponder the question, What right do you have to behave independently of, or serve any other than, the God Whose creative power has brought you into being, and Whose provisions sustain you? And how can you entertain the idea that after having once brought you into existence He has become so helpless and powerless that He cannot recreate you once again even if he wills to?

Then, in ayaat 75-82 their suspicions in respect of the Qur’an have been refuted and they have been made to realize how unfortunate they are that instead of deriving any benefit from the great blessing that the Qur’an is, they are treating it with scarce attention and have set only this share of theirs in it that they deny it. If one seriously considers this matchless argument that has been presented in two brief sentences about the truth of the Qur’an, one will find in it the same kind of firm and stable system as exists among the stars and planets of the Universe - and the same is the proof of the fact that its Author is the same Being Who has created the Universe. Then the disbelievers have been told that this Book is inscribed in the Preserved Tablet which is beyond the reach of the creatures, as if to say “You think it is brought down by the devils to Muhammad, whereas none but the pure angels has any access to the means by which it reaches Muhammad from the well guarded Tablet.”

In conclusion, man has been warned, as if to say, “You may brag and boast as you like and may shut your eyes to the truths in your arrogance of independence, but death is enough to open your eyes. At death you become helpless. You cannot save your own parents, you cannot save your children, and you cannot save your religious guided and beloved leaders. They all die in front of your very eyes while you look on helplessly. If there is no supreme power ruling over you, and this assumption is correct that you are all in all in the world, and there is no God, then why don’t you restore to the dying person his soul? Just as you are helpless in this, so it is also beyond your power to stop God from calling the people to account and from distributing rewards and punishments to them. You may or may not believe it, but every dying person will surely see his own end after death. If he belongs to those nearest to God, he will see the good end meant for them. If he be from among the righteous, he will see the end prepared for the righteous and if he be from among the deniers of the truth, he will see the end destined for the criminals."

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 29

Some Virtues of the Chapter

Narrated Irbad ibn Sariyyah that the Messenger of Allah used to recite Al-Musabbihat before he went to sleep, saying, “In them there is an Ayah that is better than a thousand Ayaat.” “He is Al-Awwal and Al-Akhir, Adh-Dhahir and Al-Batin. And He is the All-Knower of everything.” (Al-Hadid: 3)                         Recorded by Imam Ahmad, Abu Dawood, At-Tirmidhi and An-Nasa'i

Brief Overview of the Chapter

The theme of this Chapter is to urge the Muslims to spend in the cause of God. At the most critical juncture of the history of Islam when it was engaged in a life and death struggle against Arab paganism, this Chapter was revealed to persuade the Muslim’s to make monetary sacrifices in particular, and to make them realize that Islam did not merely consist in verbal affirmation and some outward practices but its essence and spirit is sincerity towards God and His Religion. The faith of the one who was devoid of this spirit and who regarded his own self and wealth as dearer to himself than God and His Religion, was hollow and therefore of little worth in the sight of God. For this object, first the attributes of God Almighty have been mentioned so that the listeners may fully realize as to who is addressing them. Then, the following themes have been expressed in sequence:

1. The inevitable demand of the Faith is that one should not avoid spending one’s wealth for the sake of God. This would not only be contrary to the Faith, but also wrong realistically. For the wealth indeed belongs to God, on which man has been given proprietary rights only as His vicegerent. Yesterday this wealth was in other people’s possession, today it is with one particular man and tomorrow it will pass into someone else’s hands. Ultimately, it will go back to God, Who is the inheritor of everything in the universe. The only amount of wealth that will be of any use to a man is that amount which he spends in the cause of God during the period it is in his possession.

2. Although making sacrifices for the sake of God is commendable in any case, the true worth of these sacrifices is determined by the nature of the occasion. There is an occasion when the power of paganism is overwhelming and there is a danger that it might subdue and overcome Islam completely. There is another occasion when Islam is in a stronger position in its struggle against disbelief and the believers are attaining victories. Both these states are not equal as regards their respective importance. Therefore, the sacrifices that are made in these different states would also not be equal. Those who sacrifice their lives and expend their wealth to further promote the cause of Islam when it is already strong, cannot attain to the rank of those who struggled with their lives and their wealth to promote and uphold the cause of Islam when it was weak.

3. Whatever is spent for the cause of the Truth is a loan on God, and God will not only return it increasing it manifold, but will also give from Himself the best reward for it.

4. In the Hereafter, the Light shall be bestowed only on those believers who would have spent their wealth in the cause of God. As for the hypocrites who watched and served only their own interests in the world, those who were least bothered whether the Truth or falsehood prevailed will be segregated from the believers in the Hereafter although they might have lived in close association with them in the world. They will be deprived of the Light, and they will be counted among the disbelievers.

5. The Muslims should not behave like those followers of the earlier Books, whose lives have been spent in the worship of the world and whose hearts have become hardened due to negligence with the passage of time. He cannot be a believer whose heart does not melt at the remembrance of God and does not bow to the Truth sent down by Him.

6. The sincere upholders of the Truth and the true witnesses of the Faith in the sight of God are only those believers who spend their wealth in His way sincerely, without any desire of show.

7. The life of this world is only a short lived spring and a means of pride and show. Its sports and pastimes, its adornments and decorations, its pride of place, its wealth and possessions, for which the people try to oppose with one another, are transient. Its likeness is of the crop which flourishes and blooms, then turns pale and then finally is reduced to chaff. The everlasting life is the life hereafter when results of great consequence will be announced. Therefore, if one has to compete with another for something, one should strive for Paradise.

8. Whatever good man meets with and whatever hardship he suffers in the world, are preordained by God. A true believer is he who does not lose heart in affliction and is not puffed up with pride in good times. It is the character of a hypocrite and disbeliever that he is puffed up with pride when God favours him with His blessings, behaves boastfully and shows stinginess and also counsels others to be stingy like himself when called upon to spend in the cause of the same God Who blessed him.

9. God sent His Messengers with clear signs and the Book and the Law of Justice so that the people may adhere to justice. Besides, He sent down iron also so that power may be used to establish the Truth and vanquish falsehood. Thus, God likes to see as to whom from among the people would rise to support and succour His true Religion even at the risk of their lives. These opportunities have been created for man’s own advantage and development, otherwise God does not stand in need of others for His works.

10. Prophets came from God in the past, and by their preaching some people adopted the Right Path, but most of them persisted in wickedness. Then the Prophet Jesus came, whose teachings brought about many moral improvements in the lives of the people, but his community invented monasticism. Now God has sent the Prophet Muhammad. Those who affirm faith in him and pass their life fearing God’s accountability, will be given by God a double share of His mercy and He will bless them with the Light by which they will see and walk the straight path among the crooked paths met with at every step in the life of this world. Although the followers of the earlier revelation regard themselves as the monopolists of God’s bounties, the fact remains that God Himself controls His bounties, and he may bless with these whomever He pleases.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 22

Brief Overview of the Chapter

In this Chapter, instructions have been given to the Muslims about the different problems that confronted them at the time. From the beginning of the Chapter up until ayah 6, legal injunctions about the practice of zihar have been given, along with which the Muslims have been strictly warned that it is contrary to their Faith. If they choose to persist in the practices of pre-Islamic ignorance after they have accepted Islam, if they choose to break the bounds set by God, or should they refuse to abide by them and make their own rules and regulations contradictory to them, for them there is not only the punishment of disgrace and humiliation in this world, but in the Hereafter too there will be strict accountability for it.

In ayaat 7-10, the hypocrites have been taken to task for their secret whisperings and consultations by which they conspired and intrigued against the Prophet. Like the Jews, they had hidden their malice and grudges when greeting him as if to wish him ill instead of well. In this connection, the Muslims have been consoled, as if to say, “These whisperings of the hypocrites can do no harm to you, therefore you should go on performing your duties with full trust in God.” Besides that, they have also been taught a moral lesson, “The true believers when they talk in secret, do not talk of sin and transgression and disobedience of the Messenger, and if they have to talk secretly together, they should talk of goodness and piety.”

In ayaat 11-13, the Muslims have been taught certain manners of social behaviour and have been given instructions to eradicate certain social evils which were prevalent among the people then, similar to those prevalent today. If some people are sitting in an assembly, and more people arrive, they do not show even the courtesy as to squeeze in so as to make room for others, with the result that the new-comers have to keep standing, or to sit in the door-way, or to go back, or seeing that there is enough room, they start jumping over the people’s heads to find room for themselves. This often used to be experienced in the Prophet’s assemblies. Therefore, God gave the instructions to this effect, “Do not behave selfishly and be narrow minded in your assemblies, but accommodate the new-comers with an open heart.”

Likewise, another vice found among the people, is that when they go on a visit to somebody (an important person, in particular), they prolong their sitting and do not mind at all that encroaching upon his time excessively would cause him hardship. Then, if he tells them to leave, they mind it; if he himself rises up from their assembly, they complain of his lack of manners; if he tells them indirectly that he has some other business also to attend to, for which he needs time, they turn a deaf ear to his request. The Prophet himself also had to experience such misconduct of the people, who in their earnestness to benefit by his teaching did not at all see that they were wasting his precious time so badly needed for other important works. At last, God in order to eradicate this bad manner enjoined that when the people are asked to rise up from an assembly, they should rise up and disperse.

Another vice prevalent among the people was that each person wished to have secret counsel individually with the Prophet without any real need, or would like that he should approach him during an assembly and whisper something to him. This was not only embarrassing for the Prophet but also annoying for the people who sat in the assembly. That is why God imposed the restriction that anyone who wanted to consult him in private, should first give away something in charity. The object was that the people should be warned of this bad manner and made to give it up. Thus, the restriction was kept in force for a short while, and when the people had corrected their behaviour, it was withdrawn.

From ayah 14 to the end of the Chapter, members of the Muslim society, which was a mixture of sincere Muslims and hypocrites and those wavering in doubt, have been told plainly as to what is the criterion of sincerity in Islam. One kind of Muslim is he who takes as friends the enemies of Islam. They do not hesitate for the sake of their interests to be treacherous to the religion which they profess to believe in and they spread all sorts of doubts and suspicions against Islam and prevent the people from adopting the Way of God. But since they are part of the Muslim community, their false profession of Faith serves them as a cover and shield. The second type from the Muslims is those who, in the matter of God’s Religion, do not care even for their own father, brother, children, and family, to say nothing of others. They do not cherish any feeling of love for the person who is an enemy of God and His Messenger and His Religion. God in these ayaat has explicitly stated that the people of the first kind, in fact, belong to Satan’s party, however hard they may try to convince others of their Islam by swearing oaths. And the honour of belonging to God’s party is possessed only by the Muslims of the second kind. They alone are the true Muslims, they alone will attain true success, and with them alone is God well pleased.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 24

Some Virtues of the Chapter

Sa`id ibn Mansur narrated that Sa`id ibn Jubayr said, "I asked Abdullah Ibn Abbas about the Chapter of Al-Hashr and he said, “It was revealed about Bani-Nader (a Jewish Tribe).”  Recorded in Sahih Al-Bukhari and Sahih Muslim

Narrated Abu ‘Awaanah from Abu Bishr from Sa`id ibn Jubayr, who said, "I asked Abdullah Ibn Abbas, “The Chapter of Al-Hashr?” He said, “The Chapter of Bani-Nader.”  Recorded in Sahih Al-Bukhari

Brief Overview of the Chapter

Before the Prophet’s arrival to Madinah until he actually emigrated, the following were the main features of the Jews’ position in Hijaaz in general, and in Madinah (Yathrib) in particular:

1. In the matter of language, dress, civilization and way of life they had completely adopted Arabism, even their names had become Arabian. Of the 12 Jewish tribes that had settled in Hijaaz, none except Bani Zaura retained its Hebrew name. Except for a few scattered scholars none knew Hebrew. In fact, there is nothing in the poetry of the Jewish poets of the pre-Islamic days to distinguish it from the poetry of the Arab poets in language, ideas and themes. They even intermarried with the Arabs. In fact, nothing distinguished them from the common Arabs except religion. Notwithstanding this, they had not lost their identity among the Arabs and had kept their Jewish prejudice alive most ardently and jealously. They had adopted superficial Arabism because they could not survive in Arabia without it.

2. Because of this Arabism, the western orientalists have been misled into thinking that perhaps they were not really Israelites, but Arabs who had embraced Judaism or at least the majority of them consisted of Arab Jews. But there is no historical proof to show that the Jews ever engaged in any proselytizing activities in Hijaaz, nor their rabbis inviting the Arabs to embrace Judaism like the Christian priests and missionaries. On the contrary, we see that they prided themselves upon their Israelite descent and racial prejudices. They called the Arabs, Gentiles, which did not mean illiterate or uneducated but savage and uncivilized people. They believed that the Gentiles did not possess any human rights; these were only reserved for the Israelites, and therefore, it was lawful and right for the Israelites to defraud them of their properties by every fair and foul means. Apart from the Arab chiefs, they did not consider the common Arabs fit enough to have equal status with them even if they entered Judaism. No historical proof is available, nor is there any evidence in the Arabian traditions, that some Arab tribe or prominent clan might have accepted Judaism. However, mention has been made of some individuals, who had become Jews. The Jews, however, were more interested in their trade and business than in the preaching of their religion. That is why Judaism did not spread as a religion and creed in Hijaaz, but remained only as a mark of pride and distinction of a few Israelite tribes. The Jewish rabbis, however, had a flourishing business in granting amulets and charms, fortune telling and sorcery, due to which, they were held in great awe by the Arabs for their “knowledge” and practical wisdom.

3. Economically they were much stronger than the Arabs. Since they had emigrated from more civilized and culturally advanced countries, such as Palestine and Syria, they knew many different arts which were unknown to the Arabs. They also enjoyed trade relations with the outside world. Hence, they had captured the business of importing grain in into Yathrib and upper Hijaaz, and exporting dried dates to other countries. Poultry, farming and fishing were also mostly under their controls. They were good at cloth weaving too. They had also set up wine shops here and there, where they sold wine which they imported from Syria. The Bani-Qaynuqah tribe generally practiced crafts such as that of goldsmith, blacksmith and vessel makers. Due to all these occupations, Jews earned excessive profits, but their chief occupation was trading in money lending in which they had ensnared the Arabs of the surrounding areas. More particularly the chiefs and elders of the Arab tribes who were given to a life of pomp, bragging and boasting on the strength of borrowed money, due to this they were deeply indebted to them. They lent money on high rates of interest and then would charge compound interest, which one could hardly clear off once one was involved in it. Thus, they had rendered the Arabs economically hollow, but it had naturally induced a deep rooted hatred among the common Arabs against the Jews.

4. The demand of their trade and economic interests was that they should neither divide one Arab tribe by befriending another, nor take part in their mutual wars. But, on the other hand, it was also in their interests, that they should not allow the Arabs to be united and should keep them fighting and entrenched against each other, for they knew that whenever the Arab tribes united, they would not allow them to remain in possession of their large properties, gardens and fertile lands, which they had come to own through their profiteering and money lending business. Furthermore, each of their tribes also had to enter into alliance with one or another powerful Arab tribe for the sake of its own protection so that no other powerful tribe should overawe it by its might. Because of this they had not only to take part in the mutual wars of the Arabs, but they often had to go to war in support of the Arab tribe to which their tribe was tied in alliance against another Jewish tribe which was allied to the enemy tribe. In Yathrib, Bani-Quraidhah and Bani-Nader were the allies of the tribe Al-Aws, while Bani-Qaynuqah were allies with the tribe of Al-Khazraj. A little before the Prophet’s emigration, these Jewish tribes had confronted each other in support of their respective allies in the bloody war that took place between Al-Aws and Al-Khazraj at Buath. Such were the conditions when Islam came to Madinah, and ultimately an Islamic State came into existence after the Prophet’s arrival there.

The theme of the Chapter as stated above is an appraisal of the battle against Bani-Nader. On the whole, four things have been discussed.

1. In the first four ayaat, the world has been admonished to take heed of the fate that had just befallen Bani-Nader. A major tribe which was as strong in numbers as the Muslims, whose people boasted of far more wealth and possession who were by no means ill-equipped militarily and whose forts were well fortified could not stand siege even for a few days, and expressed their readiness to accept banishment from their centuries-old, well established settlement even though not a single man from among them was slain. God says that this happened not because of any power possessed by the Muslims but because the Jews had tried to resist and fight God and His Messenger, and those who dare to resist the power of God, always meet with the same fate.

2. In ayah 5, the rule of the law of war that has been expressed clearly is, “The destruction caused in the enemy territory for military purposes does not come under “spreading mischief in the earth.”

3. In ayaat 6-10, it has been stated how the lands and properties which come under the control of the Islamic State as a result of war or peace terms, are to be managed. As it was the first ever occasion that the Muslims took control of a conquered territory, the law concerning it was laid down for their guidance.

4. In ayaat 11-17, the attitude that the hypocrites had adopted on the occasion of the battle against Bani-Nader has been reviewed and the causes underlying it have been pointed out.

5. The remainder of the Chapter is an admonition for all those people who had professed to have affirmed faith and joined the Muslim community, but were devoid of the true spirit of the faith. In it they have been told what the real demand of the Faith is, what is the real difference between piety and wickedness, what is the place and importance of the Qur’an which they professed to believe in and what are the attributes of God in whom they claimed to have believed.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 13

Brief Overview of the Chapter

This Chapter has three parts;

The first part consists of ayaat 1-9, and the concluding ayah, also relates to it. In this, a strong exception has been taken to the act of Hatib ibn Abi Balta’a, in which he tried to inform the enemy of a very important war secret of the Prophet, only for the sake of safe guarding his family. This would have caused great bloodshed during the conquest of Makkah, had it not been made ineffective in time. It would have cost the Muslims many precious lives, many of Quraysh would have been killed who were to render great services to Islam afterwards; the gains which were to accumulate from conquering Makkah peacefully would have been lost and all these serious losses would have resulted only because one of the Muslims had wanted to safeguard his family from the dangers of war. Administering a severe warning at this blunder, God has taught the believers the lesson that no believer should, under any circumstances and for any motive, have relations of love and friendship with the disbelievers, who are actively hostile to Islam, and a believer should refrain from everything which might be helpful to them in the conflict between Islam and disbelief. However, there is no harm in dealing kindly and justly with those disbelievers, who may not be practically engaged in hostile activities against Islam and persecution of the Muslims.

The second part consists of ayaat 10-11. In this a social problem has been settled, which was agitating the minds at that time. There were many Muslim women in Makkah, whose husbands were pagans, but they were emigrating and reaching Madinah somehow. Likewise, there were many Muslim men in Madinah, whose wives were pagans and had been left behind in Makkah. The question arose whether the marriage bond between them continued to be valid or not. God settled this problem for ever, saying that the pagan husband is not lawful for the Muslim women or the pagan wife lawful for the Muslim husband.

The third section consists of ayah 12, in which the Prophet has been instructed to ask the women who accept Islam to pledge that they would refrain from the major evils that were prevalent among the womenfolk of the pre-Islamic Arab society, and to promise that they would follow the ways of goodness which the Messenger of God may enjoin.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 14

Some Virtues of the Chapter

Narrated Abdullah ibn Salam, he said, "We asked, “Who amongst us should go to the Messenger of Allah and ask him about the dearest actions to Allah? None amongst us volunteered. The Messenger of Allah sent a man to us and that man gathered us and recited this Chapter (i.e. the Chapter of As-Saff) in its entirety.”  Recorded by Imam Ahmad

Brief Overview of the Chapter

The theme of this Chapter is to exhort the Muslims to adopt sincerity in Faith and to struggle with their lives in the cause of God. It is addressed to the Muslims with weak faith as well as those who had entered Islam with a false intention of the Faith and also those who were sincere in their intent. Some ayaat are addressed to the first two groups, some only to the hypocrites, and some only to the sincere Muslims. The style itself shows where one particular group has been addressed and where the other.

At the outset the believers have been warned, “God indeed hates those people who say one thing and do another, and He indeed loves those who fight in the cause of the Truth, standing like a solid structure, against the enemies of God.”

In ayaat 5-7 the people of the Prophet’s community have been warned that their attitude towards their Messenger and their Religion should not be like the attitude that the Israelites had adopted towards the Prophets Moses and Jesus. In spite of acknowledging the Prophet Moses as a Messenger of God, they continued to malign him as long as he lived, and in spite of witnessing clear signs from the Prophet Jesus they denied him without any hesitation. Consequently, the Israelites became perverse, incapable of benefiting from divine guidance. This is certainly not an enviable state which another nation should imitate.

Then in ayaat 8-9, a proclamation has been made with the challenge, “The Jews and the Christians, and the hypocrites, who are conspiring with them, may try however hard they may to extinguish this Light of God, it will shine forth and spread in the world in all its fullness, and the Religion brought by the true Messenger of God shall prevail over every other religion however hateful it may be to the pagans and polytheists.”

In ayaat 10-13, the believers have been told that the way to success both here and in the Hereafter is only one; that they should believe in God and His Messenger sincerely and should exert their utmost in God’s Way with their selves and their wealth. As a reward for this they will earn immunity from God’s punishment, forgiveness of their sins and the eternal Paradise in the Hereafter, and will be blessed with God’s good pleasure, assistance and victory in the world.

In conclusion, the believers have been exhorted to the effect that just as the disciples of the Prophet Jesus had helped him in the cause of God, so should they also become “helpers of God,” so that they too are blessed with the same kind of good pleasure and approval of God as had been the believers before them against the disbelievers.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 11

Some Virtues of the Chapter

Narrated Abu Hurayrah and Abdullah ibn Abbas. The Messenger of Allah used to recite the Chapters of Al-Jumu’ah and Al-Munafiqoon during the Friday Prayers.  Recorded in Sahih Muslim

Brief Overview of the Chapter

The two sections of this Chapter were sent down in two different periods. That is why their themes as well as their audiences are different. Although there is a kind of harmony between them on account of which they have been put together in one Chapter, we should still understand their themes separately before we consider the question of their harmony.

The first section was sent down at a time when all Jewish efforts to obstruct the message of Islam during the past six years had failed. First, in Madinah as many as three of their powerful tribes had done whatever they could to frustrate the mission of the Prophet, with the result that one of the tribes was completely exterminated and the other two were exiled. Then by deception and conspiracy they brought many of the Arab tribes together to advance on Madinah, but in the Battle of the Trench they were all repulsed. After this, Khaiber had become a Jewish stronghold, where a large number of the Jews expelled from Madinah had taken refuge. At the time these ayaat were revealed, that too was taken without any extraordinary effort, and the Jews at their own request agreed to live there as tenants of the Muslims. After this final defeat the Jewish power in Arabia came to an end. Then, Wad-il-Qura, Fadak Taima’, Tabuk, all surrendered one after the other, so much so that all Arabian Jews became subdued to the same Islam which they were not prepared to tolerate before. This was the occasion when God Almighty once again addressed them in this Chapter, and probably this was the last and final address that was directed to them in the Qur’an. In this they have been reminded of three things:

1. “You refused to believe in this Messenger only because he was born among a people whom you contemptuously call the “gentiles.” You were under the false delusion that the Messenger must necessarily belong to your own community. You seemed to have been convinced that anyone who claimed to be a prophet from outside your community must be an impostor, for this office had only been reserved for your race, and a messenger could never be raised among the “gentiles." But among the same gentiles God has raised a Messenger who is reciting His Book in front of your very eyes, is purifying souls, and showing the Right Way to the people whose misdeeds are well known to you. This is God’s bounty, which He may bestow on anyone He may please. You have no monopoly over it so that He may bestow it over whomever you may please and may withhold it from whomever you may desire it to be withheld.”

2. “You had been made bearers of the Torah, but you did not understand your responsibility for it, nor discharged it as you should have. You are like the donkey which is loaded with books, and which does not know what burden it is bearing. Rather you are worse than the donkey, for the donkey is devoid of sense, but you have sense. You not only evade your responsibility of being bearers of God’s book, but you do not even hesitate to deny God’s revelations deliberately. Yet, you are under the delusion that you are God’s favourites and the blessing of apostleship has been reserved for you alone. More than that, you seem to entertain the notion that whether you fulfil the demands of God’s message or not, God in any case is bound not to make any other than you the bearer of His message.”

3. “If you really were God’s favourites and you were sure of having a place of honour and high rank reserved with Him, you would not have feared death so much as to prefer a life of disgrace to death. It is only because of this fear of death that you have suffered humiliation after humiliation during the past few years. This condition is by itself a proof that you are fully conscious of your misdeeds, and your conscience is aware that if you die with these misdeeds, you will meet with a greater disgrace before God in the Hereafter than in this world.”

The second section, which was sent down many years later, was appended to this Chapter because in it God has blessed and bestowed Friday for the Muslims, as an alternative to Saturday, which was the day of the Sabbath for the Jews. However, God wanted to warn the Muslims not to treat their Friday’s as the Jews had treated their Sabbath. This section was sent down on an occasion when a trade caravan arrived in Madinah right at the time of the Friday congregational service and hearing its clamour and drum the audience, except for 12 men, left the Prophet’s Mosque and rushed out to the caravan, although the Prophet at that time was delivering the Sermon. Thereupon it was enjoined that after the call is sounded for the Friday Prayer, all trade and business and other occupations become forbidden. The believers should suspend every kind of transaction and hasten to the remembrance of God. However, when the Prayer is over, they have the right to disperse in the land to resume their normal occupations. This section could be made an independent Chapter in view of the commandments that it contains about the congregational service on Friday, and could also be included in some other Chapter, but instead, it has been included here particularly in the ayaat in which the Jews have been warned of the causes of their evil end. Its wisdom in our opinion is the same as we have explained above.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 11

Brief Overview of the Chapter

Before we mention the particular incident about which this Chapter was sent down, it is necessary to have a look at the history of the hypocrites of Madinah, for the incident that occurred which led to the revelation of this chapter was not by chance, but had a whole series of events behind it which led up to it. Before the Prophet’s emigration to Madinah the tribes of Al-Aws and Al-Khazraj, fed up with their mutual rivalries and civil wars, had almost agreed on the leadership of one man and were making preparations to crown him their king. This man was Abdullah ibn Ubayy ibn Salul, the chief of Al-Khazraj. However, this never came to pass. These were the conditions when the voice of Islam reached Madinah and the influential people of both tribes started becoming Muslims.

Before the Emigration, invitation was extended to the Prophet to come to Madinah. Abbas ibn Ubadah ibn Nadlah Ansari wanted to defer this invitation for the fear that Abdullah ibn Ubayy may also join in the declaration of allegiance to the Prophet, and in doing so, Madinah could become the centre of Islam by common consent. But the delegation that arrived in Makkah to declare their allegiance did not give any importance to the proposal of Abbas ibn Ubadah, and all its members, who included 75 men from both tribes, became ready to invite the Prophet in the face of every danger.

When the Prophet arrived in Madinah, Islam had so deeply penetrated every house of the Ansar, that Abdullah ibn Ubayy became helpless and did not see any other way to save his leadership other than to become a Muslim himself. So, he entered Islam along with many of his followers from among the chiefs and leaders of both tribes, although their hearts were burning with rage from within. Abdullah Ibn Ubayy in particular was filled with grief, for he viewed the kingship which he was about to take control of, taken off him with people pledging their allegiance to the Prophet instead. For several years his hypocritical faith and grief of being deprived of his kingdom manifested itself in different ways. On one hand, when the Prophet took his seat to deliver the Sermon on Fridays, Abdullah ibn Ubayy would stand up and say, “O people, the Messenger of God is present among you, and through him God has honoured you; therefore support him and listen to what he says and obey him.” On the other hand, his hypocrisy was being exposed day by day and the true Muslims were realizing that he and his followers bore great malice against Islam, the Prophet and the Muslims.

Once when the Prophet was passing by on his way, Abdullah ibn Ubayy spoke to him in harsh words. When the Prophet complained of it to Sa’ad ibn Ubadah, he said, “O Messenger of God, don’t be hard on him, for when God sent you to us we were making a transition to crown him and elect him leader over us, so by God, he thinks that you have robbed him of his kingdom.” After the Battle of Badr when the Prophet invaded the Jewish tribe of Bani-Qaynuqah on their breaking the agreement and unprovoked revolt, Abdullah ibn Ubayy stood up in support of them, and holding the Prophet by his armour, he said, “These 700 fighters have been helping and protecting me against every enemy, would you cut them down in one morning? By God, I will not leave you until you pardon my clients.”

On the occasion of the Battle of Uhud, Abdullah ibn Ubayy committed open treachery and withdrew from the battlefield with 300 of his companions. One should note that at this critical moment when he acted so, Quraysh had marched upon Madinah with 3,000 troops and the Prophet had marched out with only 1,000 men to resist them. Of these 1,000, this hypocrite broke away with 300 men and the Prophet was left with only 700 men to meet 3,000 troops of the enemy in the field.

After this incident, the common Muslims of Madinah came to realize fully that he was certainly a hypocrite and those of his Companions who followed him were his associates in hypocrisy. When Abdullah ibn Ubayy stood up as usual on the very first Friday after the Battle of Uhud to make a speech before the Prophet’s Sermon, the people pulled at his garment, saying “Sit down, you are not worthy of saying such things.” This is the first occasion in Madinah in which he was publicly disgraced. He was so filled with rage at what had happened that he left the mosque jumping over the heads of the people. At the door of the Mosque, some of the Ansar said to him, “What are you doing? Go back and ask the Prophet to pray for your forgiveness.” He retorted, “I do not want him to pray for my forgiveness.”

Then in 4 A.H, the Battle against Bani-Nadir took place. On this occasion he and his companions supported the enemies of Islam even more openly. On one side, the Prophet and his devoted Companions were preparing for war against their enemy, the Jews, and on the other, these hypocrites were secretly sending messages to the Jews, “Stand firm we are with you. If you are attacked, we will help you, and if you are driven out, we too will go out with you.” The secret of this manoeuvre was exposed by God, as has been explained in the Chapter of Al-Hashr in ayaat 11-17.

But in spite of being so exposed, the reason why the Prophet was still treating him kindly was that he had a large band of people behind him. Many of the chiefs of both Al-Aws and Al-Khazraj were his supporters. At least a third of the population of Madinah consisted of his companions, as became manifest on the occasion of the Battle of Uhud. Under such conditions, it was not practical to wage a war with these internal enemies combined with the external enemies. On this very account, in spite of being fully aware of their hypocrisy the Prophet continued to deal with them according to their apparent profession of faith for a long time. On the other hand, these people too neither possessed the power nor the courage to fight the believers openly as disbelievers, or to join hands with an invader and face them in the battlefield. Apparently they were a strong hand, but inwardly they had the weakness which God has vividly portrayed in the Chapter of Al-Hashr in ayaat 12-14. Therefore, they thought their wellbeing lay only in posing as Muslims. They came to the mosque, offered the prayers, gave the Zakat and would make tall oral claims to the faith, which the true Muslims never felt the need to do. They would offer a thousand justifications for each of their hypocritical acts by which they would try to deceive their compatriots, the Ansar, into believing that they were with them. By these designs they were not only saving themselves from the disadvantages which could naturally build up if they separated themselves from the Ansar, but also taking advantage of the opportunities to make mischief which were available to them as members of the Muslim brotherhood.

These were the causes which enabled Abdullah ibn Ubayy and like minded hypocrites to get an opportunity to accompany the Prophet in his campaign against Bani al-Mustaliq and simultaneously engineer two great mischiefs which could shatter the Muslim unity to pieces. However, by virtue of the wonderful training in discipline that the Muslims had received through the pure teaching of the Qur’an and the companionship of the Prophet, both mischiefs were stopped in time, and the hypocrites themselves were disgraced instead. One of these was the mischief that has been mentioned in the Chapter of An-Nur and the other which has been mentioned in this Chapter.

The incident mentioned in this Chapter has been related by Bukhari, Muslim, Ahmad, An-Nasa’i, At-Tirmidhi, Al-Bayhaqi, At-Tabari, Ibn Marduyah, Abdur-Razzaq, Ibn Jarir Tabari, Ibn Sa’ad and Muhammad ibn Ishaq through many reliable channels. In some hadith the expedition in which it took place has not been named, and in others it has been connected with the Battle of Tabuk. But the authorities on the battles fought by the Prophet and history are agreed that this incident took place on the occasion of the campaign against Bani al-Mustaliq. The following seems to be the real story when all the traditions are read together.

After crushing down the power of Bani al-Mustaliq, the Islamic army had made a halt in the settlement at the well of al Muraisi. Suddenly a dispute arose between two men on taking water from the well; one of them was Jehjah ibn Masoud Al-Ghifari, a servant of Umar appointed to lead his horse and the other was Sinan ibn Wabar Al-Juhani, whose tribe was an ally of a clan of Al-Khazraj. Harsh words between them led to fighting and Jehjah kicked Sinan, which the Ansar, on account of their ancient Yemenite tradition, took as a great insult and disgrace. At this Sinan called out the men of Ansar and Jehjah called the Emigrants for help. Hearing about the quarrel Abdullah Ibn Ubayy started inciting and calling the men of Al-Aws and Al-Khazraj to come out and help their ally. From the other side, some Emigrants also came out. The dispute nearly led to a fight between the Ansar and the Muhajireen themselves at the very place where they had just fought an enemy tribe jointly and crushing it had halted in its own territory. But hearing the noise the Prophet emerged and said, “What is this call of paganism? What have you to do with such a call? Leave it, for it is a dirty thing.” Thereupon the leading men of the two sides met and settled the dispute, whereupon Sinan pardoned Jehjah and peace was restored.

After this every person whose heart was disaffected came to Abdullah ibn Ubayy and they all said to him, “Until now we had our hopes attached to you and you were protecting us, but now it seems you have become a helper of these paupers against us.” Abdullah Ibn Ubayy was already enraged and these words made him burst out saying “This is what you have done to yourselves. You have given these people shelter in your country and have divided your property among them, so much so that they have now become our rivals. As the ancient saying goes ‘Feed your dog to fatten it and it will devour you.’ If you hold back your property from them, they would go elsewhere. By God, when we return to Madinah, the honourable ones will drive out from it the mean ones.”

Zayd ibn Arqam, a young boy, also happened to be present in the assembly at that time. He heard this and mentioned it before his uncle, and his uncle who was one of the Ansar chiefs went to the Prophet and told him the whole story. The Prophet called Zayd and asked him what had happened and he repeated every word of what he had heard. The Prophet said, “Zayd, you are perhaps displeased with Ibn Ubayy. You might have been mistaken in hearing or you might have imagined Ibn Ubayy saying this.” But Zayd was sure and firm. He said, “No, I swear by God I have heard him say this and that.” Thereupon the Prophet called Abdullah Ibn Ubayy, whereupon he came swearing that he had not said such a thing. The people of Al Ansar also said “...a boy says this. He might have been mistaken in what he heard. Abdullah Ibn Ubayy is a venerable old man and our chief. Do not believe what a boy says against him.” The elderly people of the tribe reproved Zayd also, who became depressed and held his peace. But the Prophet knew Zayd as well as Abdullah ibn Ubayy. Therefore, he fully understood what had actually happened.

When Umar came to know of this, he came to the Prophet and said, “Please allow me to put this hypocrite to the sword. Or, if you do not think it is fit to give me the permission you may tell Mu’adh ibn Jabal, Abbad ibn Bishr, Sa’ad ibn Mu’adh or Muhammad ibn Maslamah from among the Ansar to go and kill him.” But the Prophet said, “No, I don’t want the people saying Muhammad is killing his own Companions.”

After this, he ordered the people to set off immediately although it was at a time when the Prophet was not accustomed to travel. The forced march continued for 30 hours at a stretch so that the people became exhausted. Then he halted, and as soon as they touched the ground they fell asleep. The Prophet did this to distract their minds from what had happened at the well of al-Muraisi. On the way, Usayd ibn Hudayr, a chief from among the Ansar, met the Prophet, and said, “O Messenger of God, today you ordered the people to set off at a time which was disagreeable for travelling, a thing you have never done before.” The Prophet replied, “Have you not heard of what your friend has said?” When he asked who he meant, the Prophet replied, “Abdullah ibn Ubayy.” He asked what he had said. The Prophet answered, “He has asserted that when he returns to Madinah the honourable ones will drive out from it the mean ones.” Usayd ibn Hudayr answered, “By God, O Messenger of God, you are the honourable one, and he is the mean one and you will drive him out whenever you want to.”

Slowly, the news spread amongst the soldiers of Al Ansar and it enraged them against Abdullah Ibn Ubayy. The people advised him to go to the Prophet and request for his forgiveness, but he retorted, “You asked me to believe in him, and I believed in him. You asked me to pay the Zakat on my property, and I paid the Zakat. Now the only thing left is that I should bow down to Muhammad.” This further enraged the believing Ansar and everyone started reproaching and cursing him roughly. When the caravan was about to enter Madinah, Abdullah, the son of Abdullah ibn Ubayy, stood before his father with a drawn out sword, and said, “You had said that when you reached Madinah, the honourable ones would drive out the mean ones. Now, you will know who is honourable, you or God and His Messenger. By God, you cannot enter Madinah until the Messenger of God permits you to enter.” At this Abdullah Ibn Ubayy cried out, “O people of Al-Khazraj, look, my own son is preventing me from entering Madinah.” The people conveyed this news to the Prophet, and he said, “Tell Abdullah to let his father come home.” Abdullah said, “If this is the Holy Prophet’s order, then you may enter.” Thereupon the Prophet said to Umar, “Now what do you think, Umar? Had you killed him on the day when you asked my permission to kill him, many people would have trembled with rage. Today if I order them to kill him, they will kill him immediately.” Umar replied, “By God, I realize there was greater wisdom behind what the Apostle of God said than what I said.” These were the circumstances under which this Chapter was sent down.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 18

Brief Overview of the Chapter

The theme of this Chapter is invitation to the Faith and obedience to God along with the teaching of good morals. The sequence followed is that the first four ayaat are addressed to all men; ayaat 5-10 to those men who do not believe in the invitation of the Qur’an; and ayaat 11-18 to those who accept and believe in this invitation. In the ayaat addressed to all men, awareness of four fundamental truths have been addressed:

First, that the universe in which they live is not Godless, but its Creator, Master and Ruler is an All Powerful God, and everything in it testifies to His being most Perfect and absolutely faultless.

Second, that the universe is not without purpose and wisdom, but its Creator has created it with truth. No one should be under the delusion that it is a mock show, which began without a purpose and will come to an end without a purpose.

Third, that the excellent form that God has created you with and the choice that He has given you to choose between belief and unbelief is not a useless and meaningless activity so that it may be of no consequence whether you choose belief or unbelief. In fact, God is watching as to how you exercise your choice.

Fourth, that you have not been created irresponsible and unanswerable. You have to return ultimately to your Creator, and have to meet the One who is aware of everything in the universe, from whom nothing is hidden, to whom even the innermost thoughts of the minds are known.

After stating these four fundamental truths about the Universe and Man, the address turns to the people who adopted the way of unbelief and their attention is drawn to a phenomenon which has persisted throughout human history, namely that nations after nations have arisen and ultimately gone to its doom. Man by his intellect and reason has been explaining this phenomenon in a thousand ways, but God tells the real truth and declares that the fundamental causes of the destruction of the nations were only two.

First, that they refused to believe in the Messengers whom He sent for their guidance, with the result that God too left them to themselves, and they invented their own philosophies of life and went on groping their way from one error to another.

Second, that they rejected the doctrine of Hereafter and thought this worldly life to be an end in and of itself, and that there was no life after death where they would have to render an account of their deeds before God. This corrupted their whole attitude towards life, and their impure morals and character so polluted the world that eventually the punishment of God itself had to descend and eliminate them from the scene.

After stating these two instructive truths of human history, the deniers of the message have been admonished to wake up and believe in God, His Messenger and the Light of Guidance that God has sent in the form of the Qur’an if they want to avoid the fate met by the former nations. Besides, they have been warned that the Day shall eventually come when all the former and the latter generations will be collected at one place and the fraud and embezzlement committed by each will be exposed before all mankind. Then the fate of each man will be decided finally on the basis as to who had adopted the path of the Faith and righteousness and who had followed the way of disbelief and denial of the Truth. The first group shall inherit the eternal Paradise and the second shall be doomed to everlasting Hell.

Addressing those who adopt the way of the Faith, a few important instructions have been given:

First, that whatever affliction befalls a person in this world, it befalls him by God’s leave. Whoever in this state of affliction remains steadfast to the Faith, God blesses his heart with guidance. Those who are afflicted and then turn away from the path of the Faith, their affliction cannot be averted except by God’s leave. So his turning away leads to a greater affliction, namely that his heart is deprived of the guidance of God.

Secondly, that the believer is not required to affirm the faith with the tongue only, but after the affirmation of the Faith he should practically obey God and His Messenger. If he turns away from obedience he would himself be responsible for his loss, for the Messenger of God has become absolved from the responsibility after having delivered the message of Truth.

Thirdly, that the believer should place his trust in God alone, and not in his own power or some other power of the world.

Fourthly, that the worldly goods (i.e. children, wealth, transportation, women etc) are a great trial and temptation for the believer, for it is love of these things which generally distract man from the path of faith and obedience. Therefore, the believers have to beware of some of their children and wives, lest they become robbers for them on the Way of God directly or indirectly; and they should spend their wealth for the sake of God so that their self remains safe against the temptations of Satan.

Fifthly, that every man is responsible only to the extent of his power and ability. God does not demand that man should exert himself beyond his power and ability. However, the believer should try his best to live in fear of God as far as possible, and should see that he does not transgress the bounds set by God in his speech, conduct and dealings through his own negligence.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 12

Brief Overview of the Chapter

In order to understand the commandments of this Chapter, it would be useful to refresh one’s memory about the instructions which have been given in the Qur’an concerning divorce and the waiting period in previous Chapters.

“Divorced women remain in waiting [i.e. do not marry] for three periods, and it is not lawful for them to conceal what God has created in their wombs if they believe in God and the Last Day. And their husbands have more right to take them back in this period if they want reconciliation.”  (Al-Baqarah 2:228)

“Divorce is twice. Then after that, either keep her in an acceptable manner or release her with good treatment.” (Al-Baqarah 2:229)

“And if he has divorced her [for the third time], then she is not lawful to him afterwards until after she marries a husband…” (Al-Baqarah 2:230)

“And those of you who die and leave behind them wives, they (the wives) should wait for four months and ten days (i.e. for remarriage), then when they have fulfilled their term, there is no sin on you if they (the wives) remarry in a just and honourable manner. And Allah is Well-Acquainted with what you do. (Al-Baqarah 2:234)

“O You who have believed, when you marry believing women and then divorce them before you have touched them [i.e. sexual relations], then there is not for you any waiting period to count concerning them. So give them a present and release them in a handsome manner.” (Al-Ahzab 33:49)

The rules prescribed in these ayaat are as follows:

1. A man can pronounce at the most three divorces to his wife.

2. In case the husband has pronounced one or two divorces, he is entitled to keep the woman as his wife within the waiting period and if after the expiry of the waiting period, the two desire to remarry, they can re-marry; there is no condition of legalization. But if the husband has pronounced three divorces, he forfeits his right to keep her as his wife within the waiting period, and they cannot re-marry unless the woman remarries another husband and he subsequently divorces her of his own free will.

3. The waiting period of the woman who menstruates and a married woman with whom sexual relations have taken place, is that she should pass three monthly courses. The waiting period in case of one or two divorces is that the woman is still the legal wife of the husband and he can keep her as his wife within the waiting period. But if the husband has pronounced three divorces, this waiting period cannot be taken advantage of for the purpose of reconciliation, but it is only meant to restrain the woman from re-marrying another person before it comes to an end.

4. There is no waiting period for a woman who has not had sexual relations after her marriage, and is divorced even before she is touched. She can re-marry, if she likes, immediately after the divorce.

5. The waiting period of the woman whose husband dies, is four months and ten days.

Here, one should understand well that the Chapter of at-Talaq was not sent down to annul any of these rules or amend it, but it was sent down for two purposes:

• That the man who has been given the right to pronounce divorce should be taught such judicious methods of using this right as do not lead to separation, as far as possible. However, if separation does take place, it should only be in case all possibilities of mutual reconciliation have been exhausted. For in the Divine Law provision for divorce has been made only as an unavoidable necessity; otherwise God does not approve that the marriage relationship that has been established between a man and a woman should ever break. The Prophet has said “God has not made lawful anything more hateful in His sight than divorce.” And “Of all the things permitted by the Law, the most hateful in the sight of God is the divorce.” (Abu Dawood)

• The second object was to complement this section of the family law of Islam by supplying answers to the questions that had remained after the revelation of the commandments in the Chapter of Al-Baqarah. Answers have been supplied to the following questions: What would be the waiting period of the women, with whom marriage has been consummated and who no longer menstruates, or those who have not yet menstruated, in case they are divorced? What would be the waiting period of the woman, who is pregnant, or the woman whose husband dies, if she is divorced? And what arrangements would be made for the maintenance and lodging of the different categories of divorced women, and for the fosterage of the child whose parents have separated on account of a divorce?

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 12

Brief Overview of the Chapter

This is a very important Chapter in which light has been thrown on some questions of much importance with references to some incidents concerning the wives of the Prophet. First, that the powers to prescribe the bounds of lawful and unlawful, permissible and forbidden, are entirely in the hands of God and nothing has been delegated to anyone, not even to the Prophet of God himself, let alone any other man. The Prophet can declare something lawful or unlawful only if he receives an inspiration from God to do so; whether that inspiration is embodied in the Qur’an, or imparted to him secretly. However, the Prophet is not authorized to declare anything made permissible by God, as unlawful, so how about any other man?

Second, in any society, the position of a Prophet is very delicate. A minor incident experienced by an ordinary man in his life may not be of any consequence, but it assumes the status of law when experienced by a Prophet. That is why the lives of the Prophets have been kept under close supervision by God so that none of their acts, not even a most trivial one, may deviate from Divine Will. Whenever any action has emanated from the Prophet, it was rectified and rectified immediately so that the Islamic law and its principles should reach the people in their absolute purity not only through the Divine Book, but also through the excellent example of the Prophet, making sure that nothing which may be in disagreement with Divine Will is incorporated.

Thirdly, and this automatically follows from the above mentioned point; and it is that whenever the Prophet was checked on a minor thing, which was not only corrected but also recorded, it gives us complete satisfaction that whatever actions, commands or instructions we find in the divinely looked after life of the Prophet in the nature of criticism or correction from God, we are comfortable and content that it is based on truth, and that it is in complete conformity with Divine Will, therefore allowing us to draw guidance from it, with full confidence and peace of mind.

The fourth thing we learn in this discourse is about the Messenger of God himself, whose reverence and respect, God Himself has enjoined as a necessary part of the Faith of his servants. It has been stated in this Chapter that once during the life of the Messenger of God, he made a thing declared lawful by God unlawful for himself only to please his wives. Due to this, God has severely rebuked the errors of those very wives of the Prophet, whom He Himself has declared as mothers of the faithful and worthy of the highest esteem and honour. Then, this criticism of the Prophet and the administration of the warning to the wives also have not been made secretly, but have been included in the Qur’an, which the entire Ummah (nation of Muslims) can read and recite forever. Obviously, neither the intention of making mention of it in the Book of God was or could have been that God wanted to degrade His Messenger and the mothers of the faithful in the eyes of the believers, or so that any Muslim may lose respect for them in their hearts after reading this Chapter. So there cannot be any other reason of mentioning this thing in the Qur’an other than that God wants to acquaint the believers with the correct manners of reverence for their great personalities. The Prophet is a Prophet, not God, who is the only one free from errors. Respect of the Prophet has not been enjoined because he is infallible, but because he is a perfect representative of Divine Will, and God has not permitted any of his errors to pass by unnoticed. This gives us the satisfaction that the noble pattern of life left by the Prophet wholly and fully represents the will of God. Likewise, the companions and the wives of the Prophet were human, not angels or supermen. They could commit mistakes. Whatever ranks they achieved became possible only because the guidance given by God and the training imparted by God’s Messenger had moulded them into the finest models. Whatever esteem and reverence they deserve is on this very basis and not on the presumption that they were infallible. For this reason, whenever in the sacred lifetime of the Prophet, the Companions or wives happened to commit an error due to human weakness, they were checked. Some of their errors were corrected by the Prophet, as has been mentioned in many places in the Prophetic Teachings; some errors were mentioned in the Qur’an and God Himself corrected them so that the Muslims might not form any exaggerated notion of the respect and reverence of their elders and great men, which might raise them from humanity to the position of gods and goddesses. If one studies the Qur’an carefully, one will see instances of this one after another.

The fifth thing that has been explicitly mentioned in this Chapter is that God’s Religion is absolutely fair and just. No relationship or connection, even with the most righteous person can be beneficial for him in any way and any relationship or connection with the most evil and wicked person cannot be harmful for him in any way. In this connection three kinds of women have been cited as examples before the wives in particular. The first examples are the wives of the Prophets Noah and Lot, who, if they had believed and cooperated with their distinguished husbands, would have occupied the same rank and position in the Muslim community which is enjoyed by the wives of the Prophet Muhammad. But since they were disbelievers, their being the wives of the Prophets did not help them and they fell into Hell. The second example is of the wife of Pharaoh, who in spite of being the wife of a staunch enemy of God believed and chose a path of action, separate from that followed by Pharaoh’s people, and her being the wife of a staunch disbeliever did not cause her any harm, and God made her worthy of Paradise. The third example is of Maryam (Mary) who attained a high rank because she submitted to the severe test to which God had decided to put her. Apart from Mary, no other chaste and righteous girl in the world ever has been put to such a hard test. In spite of being unmarried, she was made pregnant miraculously by God’s command and informed what service her Lord willed to take from her. When Mary accepted this decision, and agreed to bear, like a true believer, everything that she inevitably had to bear in order to fulfil God’s will, then, did God exalt her to the noble rank of Sayyidatu-Nisa’ fil-Jannah, “Leader of the women in Paradise”.

Besides, another truth that we learn from this Chapter is that the Prophet did not receive from God only that knowledge which is included and recorded in the Qur’an, but he was given information about other things also by revelation, which has not been recorded in the Qur’an. The clear proof is ayah 3 of this Chapter. In it we are told that the Prophet confided a secret to one of his wives, and she told it to another. God informed the Prophet of this secret. Then, when the Prophet warned his particular wife on the mistake of disclosure and she said, “Who told you this?” He replied, “I was informed by the All-Knowing, the Well Acquainted of everything.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 30

Some Virtues of the Chapter

Narrated Abu Hurayrah that Allah's Messenger said, “Verily, there is a chapter in the Qur'an which contains thirty Ayat which will intercede on behalf of its Reciter until he is forgiven." It is the Chapter of Al-Mulk. Recorded by At-Tirmidhi, Imam Ahmad and the Four Sunan Compilers. 

Brief Overview of the Chapter

In this Chapter, on the one hand, the teachings of Islam have been introduced briefly, and on the other, the people living in heedlessness have been aroused from their slumber in a most effective way. A characteristic of the earliest Chapters of the Makkan period, is that they present the entire teachings of Islam and the object of the Prophet’s mission, not in detail, but briefly, so that they are assimilated by the people easily. Moreover, they are particularly directed to make the people shun heedlessness, to make them think, and to arouse their dormant conscience.

In the first five ayaat, man has been made to realize that the universe in which he lives is a most well organized and fortified Kingdom in which he cannot detect any fault, any weakness or flaw, however hard he may try to probe. This Kingdom has been brought from nothing into existence by God Almighty Himself and all the powers of controlling, administering and ruling it are entirely in His hands and His power is infinite. Besides, man has also been told that in this wise system he has not been created without a purpose, but he has been sent here for a test and in this test he can succeed only by his righteous deeds and conduct.

In ayaat 6-11, dreadful consequences of disbelief which will appear in the Hereafter have been mentioned, and the people are told that God, by sending His Prophets, has warned them of these consequences in this very world, as if to say, “That if you do not believe in what the Prophets say now, and correct your attitude and behaviour accordingly, in the Hereafter you will yourself have to admit that you really deserved the punishment that was being meted out to you.”

In ayaat 12-14, the truth that has been impressed on the minds is that the Creator cannot be unaware of His creation, as if to say, “He is aware of each open and hidden secret of yours, even of the innermost ideas of your hearts. Hence, the right basis of morality is that man should avoid evil, fearing the accountability of the unseen God, and fearing the wrath of God in this world or the Next. Those who adopt such a conduct in the world alone will deserve forgiveness and a rich reward in the Hereafter.”

In ayaat 15-23, making allusions, one after the other to those common truths of daily occurrence, which man does not regard as worthy of much attention, he has been invited to consider them seriously. It has been said, “Look, the earth on which you move about with full satisfaction and peace of mind, and from which you obtain your sustenance, it has been subdued for you by God; otherwise this earth might at any time start shaking suddenly so as to cause your destruction, or a typhoon might occur, which may annihilate you completely. Look at the birds that fly above you; it is only God who is sustaining them in the air. Look at your own means and resources, if God wills to inflict upon you an affliction, none can save you from it, and if God wills to close the doors of sustenance on you, none can open them for you. These things are there to make you aware of the truth, but you see them like animals, which are unable to draw conclusions from observations, and you do not use your sight, hearing and minds which God has bestowed on you as men; that is why you do not see the right way.”

In ayaat 24-27, it has been said, “Ultimately you have to appear before God in any case. It is not for the Prophet to tell you the exact time and date of the event. His only duty is to warn you beforehand of its inevitable occurrence. Today you do not listen to him and demand that he should cause the event to occur and appear prematurely before you, but when it does occur and you see it with your own eyes, you will then be stunned. Then, it will be said to you, “This is the very thing you were calling to be hastened.”

In ayaat 28-29 replies have been given to what the disbelievers of Makkah said against the Prophet and his Companions. They cursed the Prophet and his companions and prayed for their destruction. To this it has been said, “Whether those who call you to the right way are destroyed or shown mercy by God, how will their fate change your destiny? You should look after yourselves and consider who would save you if you were overtaken by the punishment of God? You regard those who believe in God and put their trust in Him as misguided. A time will come when it will become evident as to who was misguided and who was following the truth.”

In conclusion, the people have been asked this question and left to ponder over it, “If the water which comes out from the different places of the earth and upon which your life depends was to be submerged and become extinct underground, who besides God can restore to you this life-depending necessity?”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Other Names for the Chapter: Noon

Number of Ayaat: 52

Brief Overview of the Chapter

This too is one of the earliest Chapters to be revealed in Makkah, but its subject matter shows that it was sent down at a time when opposition to the Prophet had grown very harsh and tyrannical.

It consists of three themes: Replies to the opponents’ objections, administration of warning and admonition to them, and exhortation to the Prophet to be patience and constant.

At the outset, the Prophet has been addressed, to the effect, “The disbelievers call you a madman whereas the Book that you are presenting and the sublime conduct that you practice, are by themselves sufficient to refute their false accusations. Soon they will see as to who was mad and who was sane. Therefore, do not at all yield to the commotion of opposition being kicked up against you, for all this is actually meant to intimidate you and make you resort to a compromise with them.”

Then, in order to enlighten the common people, the character of a prominent man from among the opponents whom the people of Makkah recognized fully, has been presented, without naming him. At that time, the Prophet’s pure and sublime conduct was before them, and every discerning eye could also see what sort of character and morals were possessed by the chiefs of Makkah, who were leading the opposition against him. Next, in ayaat 17-33, the parable of the owners of a garden has been presented, who after having been blessed by God turned ungrateful to Him, and did not heed the admonition of the best man among them when it was given to them. Consequently, they were deprived of the blessing and they realized this, when all they had planted became ruined. With this parable the people of Makkah have been warned to the effect, “With the appointment of the Prophet to Prophethood, you O people of Makkah, too, have been put to a test similar to the one to which the owners of the garden had been put. If you do not listen to him, you too will be afflicted with a punishment in this world, however the punishment of the Hereafter is far greater.”

Then in ayaat 34-47 continuously, the disbelievers have been admonished, in which the address sometimes turns to them directly and sometimes they are warned through the Prophet. A summary of what has been said in this regard is the following, “Well being in the Hereafter inevitably belongs to those who spend their lives in the world in full consciousness of God. It is utterly against reason that the obedient servants should meet in the Hereafter the same fate as the disobedient. There is absolutely no basis of the disbelievers misunderstanding that God will treat them in the manner they choose for themselves, whereas they have no guarantee for this. Those who are called upon to bow before God in this world, and refuse to do so, will be unable to prostrate themselves on the Day of Resurrection even if they wanted to do so, and therefore would stand disgraced and condemned. Having denied the Qur’an, they cannot escape Divine punishment. The rein they are being given, has deluded them. They think that since they are not being punished in spite of their denial, they must be on the right path, whereas they are following the path of ruin. They have no reasonable ground for opposing the Messenger, for he is a preacher without any vested interest. He is not asking any reward of them for himself, nor can they make the claim that they know with certainty that he is not a true Messenger, nor that what he says is false."

In conclusion, the Prophet has been exhorted, “Bear with patience the hardships that you may have to face in the way of preaching the Faith till God’s Judgment arrives, and avoid the impatience, who caused suffering and affliction to the Prophet Jonah.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 52

Brief Overview of the Chapter

This too is one of the earliest Chapters to be revealed in Makkah. Its subject matter shows that it was sent down at a time when opposition to the Prophet had started but had not yet become tyrannical. Narrated Umar ibn Al Khattab, he said, “Before embracing Islam one day, I came out of my house with the intention of causing trouble to the Prophet, but he had entered Al Masjid al-Haram before me. When I arrived, I found that he was reciting the Chapter of Al-Haaqqah in Prayer. I stood behind him and listened. As he recited the Qur’an, I wondered at its literary charm and beauty. Then suddenly an idea came to my mind that he must be a poet as Quraysh have alleged. Just at that moment, he recited the words, “This is the Word of an honourable Messenger, it is not the word of a poet.” I said to myself, then he must be a soothsayer, if not a poet. Thereupon be recited the words, “Nor is it the words of a soothsayer, little is it that you reflect. It is a Revelation from the Lord and Sustainer of the Worlds. On hearing this Islam entered deep into my heart.” This Narration from Umar shows that this Chapter had been sent down long before his acceptance of Islam, for even after this event, he did not believe for a long time and continued to be influenced in favour of other than Islam. At last in the house of his own sister, he went through an experience that made him surrender and submit to the Faith completely. Recorded in the Musnad of Imam Ahmad.

The first section (ayaat 1-37) is about the Hereafter and the second section (ayaat 38-52) is about the Qur’an being a revelation from God and the Prophet being a true Messenger of God. The first section opens with the assertion that the coming of the Resurrection and the occurrence of the Hereafter is a truth which has to take place inevitably. Then in ayaat 4-12, it has been stated that the communities that denied the Hereafter in the past, ultimately became worthy of God’s punishment. In ayaat 13-17, the occurrence of Resurrection has been depicted. In ayaat 18-37, the real object for which God has destined a second life for mankind after the present worldly life has been enunciated. In it, we are told that on that Day all men shall appear in the Court of their Lord, where no secret of theirs shall remain hidden; each man’s record will be placed in his hand. Those who had spent their lives in this world with the realization that one day they would have to render an account of their deeds before their Lord, and who had worked righteously in the world and provided beforehand for their well being in the Hereafter, will rejoice when they see that they have been acquitted and blessed with the eternal bliss of Paradise. On the contrary, those who neither recognized the rights of God, nor discharged the rights of men, will have no one to save them from the punishment of God, and they will be cast into Hell.

In the second section (ayaat 38-52) the disbelievers of Makkah have been addressed and told, “You think this Qur’an is the word of a poet or a soothsayer, whereas it is a Revelation sent down by God, presented to you by Noble Messengers. The Messenger by himself had no power to increase or decrease a word from it. If he forges something of his own composition into it, we will cut off his neck-vein (or heart-vein). For this is the Truth, absolute and pure and those who accuse it to be a lie will ultimately be regretful.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Other Names for the Chapter: Sa’la Sa’il 

Number of Ayaat: 44

Brief Overview of the Chapter

The chapter admonishes and gives warning to the disbelievers who made fun of the news of Resurrection, the Hereafter, Paradise and Hellfire; and those who challenged the Prophet to cause Resurrection with which he warned them. If what he said was true and they had become worthy of the punishment in Hell by denying it, then he should bring it for them if he was truthful. The whole Chapter is meant to answer this denial.

The Chapter opens with words to the effect, “A one in control has decreed a torment, which must befall the deniers; and when it takes place, there will be none to prevent it from its appointed time. God has His own way of doing things, but He is not unjust. Therefore, have patience, O Prophet, at what they say. They think it is far off, but we see know it to be near at hand.”

Then it is said, “Resurrection, which they desire to be hastened out of jest and fun, is terrible, and when it comes, it will cause great distress to the culprits. At that time they will even be prepared to give away their wives and children and their nearest kinsfolk in ransom to escape the punishment, but they will not be able to escape it."

Then the people have been warned, “On that Day the destinies of men will be decided strictly on the basis of their belief and their conduct. Those who turn away from the Truth in the world and amass wealth and withhold it from the needy, will be doomed to Hell; and those who fear the punishment of God, believe in the Hereafter, keep up the Prayer, discharge the rights of the needy out of their wealth, strictly avoid immoral and wicked deeds, practice honesty in all their dealings, fulfil their pledges and trusts and remain true to their witness accounts when brought to account, will have a place of honour in Paradise.”

In conclusion, the disbelievers of Makkah who rushed in upon the Prophet from every side as soon as they saw him, in order to make fun of him, have been warned, “If you do not believe, God will replace you with others who will be better than you.” Thereafter, the Prophet has been consoled, “Do not take to heart their mockery and jesting; leave them to indulge in their idle talk and foolish conduct if they are bent upon experiencing the disgrace and humiliation of the Resurrection; they will themselves see their evil end.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 28

Brief Overview of the Chapter

In this Chapter, the story of the Prophet Nuh has not been related only for the sake of storytelling, but its object is to warn the disbelievers of Makkah, “You, O people of Makkah, are adopting towards Muhammad the same attitude as the people of the Prophet Nuh had adopted towards him; if you do not change this attitude, you too would meet with the same end as them.”

Ayaat 2-4 briefly explains how the Prophet Nuh began his mission and what he preached. Then after suffering hardships and troubles in the way of preaching his mission for ages, the report that he made to his Lord has been given in ayaat 5-20. In it, he states how he had been trying to bring his people to the right path and how his people had stubbornly opposed him.

After this, the Prophet Nuh’s final submission has been recorded in ayaat 21-24, in which he prays to his Lord, saying, “These people have rejected my invitation; they are blindly following their chiefs, who have devised a tremendous plot of deceit and scheming. Time now has come when these people should be deprived of every grace to accept guidance.” This was not an expression of impatience by the Prophet Nuh, but when after having preached his message under extremely trying circumstances for centuries, he became utterly disappointed with his people. He formed the opinion that no chance whatsoever was left of their coming to the right path. His opinion fully conformed to God’s decision. Thus, in the next ayah (25), it has been said, “The torment of God descended on those people because of their misdeeds.”

In the concluding ayah, the supplication that Prophet Nuh made to his Lord right at the time the torment descended has been recorded. He prays for his own and for all the believers’ forgiveness, and makes a submission to God to the effect, “Do not leave any of the disbelievers alive on the earth, for they have become utterly devoid of every good. They will not produce any but disbelieving and wicked descendents.”

While studying this Chapter, one should keep in view the details of the Prophet Nuh’s story which has been given in the Qur’an. For this, see the following Chapters: Al-A’raf: 59-64, Yunus: 71-73, Hud: 25-49, Al-Mu’minoon: 23-31, Ash-Shu’ara: 105-122, Al-Ankabut: 14-15, As-Saffat: 75-82, Al-Qamar: 9-16.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 28

Brief Overview of the Chapter

In ayaat 1-15 of this Chapter, it has been told of what was the impact of the Qur’an on the company of Jinn when they heard it, and what they said to their fellow Jinn when they returned to them. God, in this connection, has not cited their whole conversation, but only those particular things which were worthy of mention. That is why the style is not that of a continuous speech but sentences have been cited so as to indicate that they said this and this. If one studies these sentences spoken by the Jinn carefully, one can easily understand the real object of the narration of this event of their affirming the faith and or mentioning this conversation of theirs with their people in the Qur’an.

After this, in ayaat 16-18, the people have been admonished to the effect, “If you refrain from polytheism and follow the path of the righteous firmly, you will be blessed; otherwise if you turn away from the admonition sent down by God, you will be met with a severe punishment.” Next, in ayaat 19-23, the disbelievers of Makkah have been reproached, as if to say, “When the Messenger of God calls you towards God, you surround and mob him from every side, whereas the only duty of the Messenger is to convey the messages of God. He does not claim to have any power to bring any gain or cause any harm to the people.” Then, in ayaat 24-25 the disbelievers have been warned to the effect, “Today you are trying to overpower and suppress the Messenger seeing that he is helpless and friendless, but a time will come when you will know who in actual fact is helpless and friendless. Whether that time is yet far off, or near at hand, the Messenger has no knowledge thereof, but it will come to pass in any case.” In conclusion, the people have been told, “The Knower of the unseen is God alone. The Messenger receives only that knowledge which God has given him. This knowledge pertains to matters connected with the performance of the duties of Prophethood and is delivered to him in such security, that shows that there is no external interference whatsoever."

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 20

Brief Overview of the Chapter

In the first seven ayaat, the Prophet has been commanded to the effect, “Prepare yourself to shoulder the responsibilities of the great Mission that has been entrusted to you. Its practical form is that you should rise during the hours of night and stand up in Prayer for half the night, or for a little more or a little less.”

In ayaat 8-14, the Prophet has been exhorted to the effect, “Devote yourself exclusively to the one true God, to whom belongs everything in the universe. Entrust all your affairs to Him with full satisfaction of the heart. Bear with patience whatsoever your opponents may utter against you. Do not be intimate with them. Leave their affair to God. He Himself will deal with them.”

Then, in ayaat 15-19, those of the people of Makkah who were opposing the Prophet have been warned, as if to say, “We have sent a Messenger to you just as We sent a Messenger to Pharaoh. Consider the fate Pharaoh met when he did not accept the invitation of the Messenger of God. Supposing that you are not punished by a torment in this world, how will you save yourselves from the punishment for disbelief on the Day of Resurrection?” This is the subject matter of the first section.

In the second section, a new Command was enjoined, “Offer as much Tahajjud (Night) Prayer as you easily can, but what the Muslims should particularly mind and attend to is the five daily obligatory Prayers. They should establish it regularly and punctually, they should discharge their Zakat dues accurately and they should spend their wealth with sincere intentions for the sake of pleasing God." In conclusion, the Muslims have been exhorted that “Whatever good works you do in this world, will not go to waste, but they are like the provisions which a traveller stacks up in advance, in order to benefit from at his destination. Whatever good you send up from this world, you will find it with God, and the provisions sent up is much better than what you will have to leave behind in the world, and with God you will get a much better and richer reward than what you have actually earned through your deeds.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 56

Brief Overview of the Chapter

Revelation to the Prophet remained suspended for quite some time, and it was such a period of deep grief and distress for him that he started going early to the tops of the mountains to throw himself down from them. But whenever he stood on the edge of a peak, the Angel Gabriel would appear and tell him that he was God’s Prophet. This would console him and restore to him full peace of mind. The following Prophetic Teaching relates the following incident on the authority of Jabir ibn Abdullah, “The Messenger of God describing the period of break in revelation said, “One day when I was passing on the way, I suddenly heard a call from heaven. I raised my head and saw that the same Angel who had visited me in the Cave of Hira’ was sitting on a throne between heaven and earth. This struck terror in my heart, and reaching home quickly, I said, “Cover me up, cover me up.” So the people of the house covered me up with a quilt (or blanket). At that time, God sent down the Revelation, “O you enveloped in garments” From then on revelation became intense and continuous.” (Bukhari, Muslim Musnad Ahmad, Ibn Jarir and Imam Zuhri).

The rest of the Chapter (ayaat 8-56) were revealed when the first Hajj season came after public preaching of Islam had begun in Makkah.

The earliest ayaat to be Revealed to the Prophet consisted of the first five ayaat of the Chapter of Al-‘Alaq:

“Recite in the name of your Lord who created all that exists. He has created man from a clinging substance. Recite and your Lord is the Most Generous. Who has taught the writing by the pen. He has taught man that which he knew not.”

This was the first experience of Revelation by the Prophet. In this message it was not told what great mission he had been entrusted with and what duties he had to perform in the future. He was only initiated into it and then left alone for a time so that the great strain this experience had caused should pass away and he should mentally become prepared to receive the Revelation and perform the Prophetic mission in the future. After this intermission when Revelation was resumed, the first seven ayaat of this Chapter were revealed. In them, he was for the first time commanded to arise and warn the people of the consequences of the way of life they were following and to proclaim the greatness of God in the world where others were being magnified without any right. Along with that he was given this instruction, “The demand of the Unique mission that you have to perform, is now that your life should be pure in every respect and you should carry out the duty of reforming your people sincerely irrespective of any worldly gain." Then, in the last sentence, he was exhorted to endure with patience, for the sake of his Lord, all the hardships and troubles that he might have to face while performing his mission.

In the implementation of this Divine Command when the Messenger of God began to preach Islam and recite the Chapters of the Qur’an revealed successively, the people of Makkah felt alarmed, and it provoked a great storm of opposition and hostility. A few months passed in this state until the Hajj season approached. The people of Makkah feared that if Muhammad started visiting the caravans of the pilgrims coming from all over Arabia at their halting places and reciting the captivating and unique Revelations of the Qur’an in their assemblies on the occasion of Hajj, his message would reach every part of Arabia and influence countless people. Therefore, the chiefs of Quraysh held a conference and settled that they would start a propaganda campaign against the Prophet among the pilgrims as soon as they arrived. After they had agreed on this, Waleed ibn al-Mughirah said to the assembled people, "If you said contradictory things about Muhammad, we would all lose our trust amongst the people. Therefore, let us agree upon one opinion which we should all say without dispute. Some people said that they would call Muhammad a soothsayer. Waleed said, “No, by God, he is not a soothsayer. We have seen the soothsayers, and what they murmur and what they utter has no remote resemblance to the Qur’an.” Other people said, “Then we will say he is possessed.” Waleed said, “He is not a possessed one. We have seen bad and insane people. The way one talks disjointedly and behaves foolishly in that state is known to all. Who would believe that what Muhammad presented was the incoherent speech of a madman? The people said, “Then we will say he is a poet.” Waleed said, “No, he is not a poet, for we know poetry in all its forms, and what he presents conforms to no form of it.” The people said, “Then he is a sorcerer.” Waleed said, “He is not a sorcerer either. We have seen sorcerers and we also know what methods they adopt for their sorcery. This also does not apply to Muhammad.” Then he said, “Whichever of these things you said about Muhammad, it would be known to be a false accusation. By God, his speech is sweet, his root is deep and his branches are fruitful.” At this Abu Jahl, urging on Waleed, said, “Your people will never be pleased with you unless you say something about Muhammad.” He said, “let me think it over awhile.” Then, after prolonged thought and consideration, he said, “The nearest thing to the truth is that you tell the Arabs that he is a sorcerer, who has brought a message by which he separates a man from his father, and from his brother, and from his wife and children, and from his family.” At this, they all agreed to what Waleed had proposed. Then, according to the scheme, the men of Quraysh spread among the pilgrims in the Hajj season and they warned everyone they met of the sorcery of Muhammad and of his stirring up divisions in the families by it. But the result of the plans of the chiefs of Quraysh made the name of the Messenger even more known throughout Arabia.

In conclusion, it has been explicitly stated, “God does not stand in need of anybody’s faith that He may fulfil his conditions. The Qur’an is an admonition that has been presented before the people openly; so whoever wills may accept it. God has a right that the people should fear His disobedience and He alone has the power to forgive the one who adopts piety and an attitude of God consciousness even though one may have committed many acts of disobedience in the past.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 40

Brief Overview of the Chapter

Most of the Chapters, from here till the end of the Qur’an, in view of their content and style, seem to have been sent down in the period after the first seven ayaat of the Chapter of Al-Muddaththir, wherein Revelation of the Qur’an began to come down like a shower of rain. Thus, in the successively revealed Chapters, Islam and its fundamental concepts and moral teachings were presented in effective and concise brief sentences, therein leaving the chiefs of Quraysh utterly confused. Thereafter, before the next Hajj season came, the chiefs held another conference for devising schemes to defeat the Prophet as has been mentioned in the introduction to the Chapter al-Muddaththir previously.

In this Chapter, addressing the deniers of the Hereafter and their arguments, God has replied to each of their doubts and objections, strong arguments have been given to prove the possibility, occurrence and necessity of the Resurrection and Hereafter, and also it has been pointed out clearly that the actual reason of the people’s denying the Hereafter is not that they regard it as impossible rationally but because their selfish motives do not allow them to affirm it. At the same time, the people have been warned, as if to say, “The event, the occurrence of which you deny, will inevitably come. All your deeds will be brought and placed before you. As a matter of fact, even before any of you sees his record, he will know full well what he has done in the world, for no man is unaware of himself, no matter what excuses and pretences he may offer to deceive the people of the world and deceive himself in respect of his misdeeds.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 31

Some Virtues of the Chapter

Narrated from Abdullah Ibn Abbas that the Messenger of Allah used to recite in the Morning Prayer on Fridays the Chapters of As-Sajdah and Al-Insan. Recorded in Sahih Muslim.

Brief Overview of the Chapter

The theme of this Chapter is to inform man of his true position in the world and to tell him that if he understood his true position rightly and adopted the attitude of gratefulness, he would meet with a excellent end. However if he adopted the way of disbelief, he would meet with an evil end.

In the longer Chapters of the Qur’an, this same theme has been presented at length, but a special characteristic of the style of the earliest Chapters revealed in Makkah is that the subjects dealt with at length in the later period, have been presented in a brief but highly effective way in this period in concise, elegant sentences as may automatically be preserved in the memory of the hearer.

In this Chapter, firstly man has been reminded that there was a time when he was nothing; then a humble beginning of him was made with a mixed drop of sperm and ovum of which even his mother was not aware; even she did not know that he had been conceived nor anyone else seeing the microscopic cell could say that it was a man, who in future would become the best of creation on the earth. After this, man has been warned to the effect, “Beginning your creation in this way We have developed and shaped you into what you are today in order to test and try you in the world. That is why, unlike other creatures, you were made intelligent and sensible and were shown both the way of gratitude and the way of ingratitude clearly, so that you may be shown at a later time (i.e. the Day of Judgement) if you have emerged as a grateful servant from the test or an unbelieving and ungrateful individual!”

Then, just in one sentence, it has been stated decisively to what fate the disbelievers will meet with in the Hereafter, after failing from this test. After this, in ayaat 5-22 continuously, the blessings with which those who do full justice to servitude in the world, will be favoured, have been mentioned in full detail. In these ayaat, not only have their best rewards been mentioned but they have also been told briefly what are the acts on the basis of which they would become worthy of those rewards.

Another special characteristic of the earliest Chapters revealed in Makkah, is that besides introducing in them the brief, fundamental beliefs and concepts of Islam, those moral qualities and virtuous acts which are praiseworthy according to Islam have been mentioned, as well as those evil actions of immorality of which Islam strives to cleanse human life from. These two things have not been mentioned with a view to show what good or evil result is entailed by them in the transitory life of the world, but they have been mentioned only to point out what enduring results they will produce in the eternal and everlasting life of the Hereafter, irrespective of whether an evil quality may prove useful or a good quality may prove harmful in the world.

This is the subject matter of the first section. In the second section, addressing the Prophet, three things have been stated:

• Firstly, God mentions the fact that it is He Who is revealing this Qur’an gradually to you (O Muhammad), and that this is intended to inform the disbelievers, not you, that the Qur’an is not being fabricated by Muhammad but it is We Who are revealing it, and it is Our Own wisdom which requires that We should reveal it piece by piece and not all at once.

• Secondly, the Prophet has been told, “No matter how long it may take for the decree of your Lord to be enforced and no matter what afflictions may befall you in the meantime, in any case you should continue to perform your mission of Prophethood patiently, and not to yield to the pressure tactics of any of these wicked and unbelieving people.”

• Thirdly, he has been told, “Remember God day and night, perform the Prayer and spend your nights in the worship of God, for it is these things which sustain and strengthen those who call to God in the face of iniquity and disbelief.”

Then in one single sentence, the actual cause of the disbelievers’ wrong attitude has been stated, “They have forgotten the Hereafter and are hooked by the world.” In another sentence, they have been warned to the effect, “You have not come into being by yourself. We have created you. You have not made these broad chests, these strong and sturdy hands and feet for yourselves, it is We Who made these for you; and it so lies in our power to treat you as We please. We can distort your figures; We can destroy you and replace you by some other nation. We can cause you to die and can recreate you in whatever form we like.”

In conclusion, it has been said, “This is an Admonition, so whoever wills may accept it and take a path to his Lord. But man’s own will and desire is not everything in the world. No one’s will and desire can be fulfilled unless God also so wills. And God’s willing is not haphazard. Whatever He wills, He wills it on the basis of His knowledge and wisdom. He admits into His mercy whomever He regards as worthy of His mercy on the basis of His Knowledge and Wisdom, and He has prepared a painful torment for those whom He has decreed to abide therein, due to his Knowledge and Wisdom.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 50

Some Virtues of the Chapter

Abdullah ibn Abbas narrated that his mother (Umm Al-Fadl) heard him reciting the Chapter of Al-Mursalaat, so she said, “O my son! You reminded me (of the Messenger of Allah) with your recitation of this Chapter. Verily, it is the last thing I heard from the Messenger of Allah. He recited it in the Maghrib prayer before he died.” Recorded in Sahih Al-Bukhari and Sahih Muslim by way of Malik. 

Brief Overview of the Chapter

Its theme is to affirm the Resurrection and Hereafter and to warn the people of the consequences which will ultimately follow the denial and the affirmation of these Facts.

In the first seven ayaat, the system of winds has been presented as an evidence of the truth that the Resurrection which is being foretold by the Qur’an and the Prophet Muhammad must come to pass. The reasoning is that the power of All-Mighty God Who established this wonderful system on the earth, cannot be helpless in bringing about the Resurrection, and the express wisdom which underlies this system bears full evidence that the Hereafter must appear, for no act of an All-Wise Creator can be vain and purposeless, and if there was no Hereafter, it would mean that the whole of one’s life was useless and absurd.

The people of Makkah repeatedly asked, “Bring about the Resurrection with which you threaten us, and only then shall we believe in it.” In ayaat 8-15, their demand has been answered with the following, “Resurrection is no sport or fun so that whenever a jester should ask for it, it should be brought forth immediately. It is indeed the Day of Judgment to settle the account of all of mankind and its disputes. God has fixed a specific time for when it will take place, and when it takes place with all its dreads and horrors, it will confound those who are demanding it for fun today. Then their cases will be decided only on the evidence of those Messengers whom these deniers of the truth are rejecting today. Then they will themselves realize how they are responsible for their dooms.”

In ayaat 16-28, arguments have been given continuously for the occurrence and necessity of the Resurrection and Hereafter. In these, it has been stated that man’s own history, his own birth, and the structure of the earth on which he lives bears the testimony that the coming of Resurrection and the establishment of the Hereafter is possible as well as the demand of God Almighty’s wisdom. History tells us that the nations which denied the Hereafter ultimately became corrupted and met with destruction. This means that the Hereafter is a truth which if denied and contradicted by a nation by its conduct and attitude, will cause it to meet the same doom, which is met by a blind man who rushes headlong into an approaching train. And it also means that in the kingdom of the universe not only physical laws are at work, but a moral law also is working in it, under which in this very world the process of retribution is operating. But since in the present life of the world retribution is not taking place in its complete and perfect form, the moral law of the universe necessarily demands that there should come a time when it should take its full course and all those good works and evil deeds, which could not be rewarded here, or which escaped their due punishment should be fully rewarded and punished. For this, it is inevitable that there should be a second life after death. If man only considers how he takes his birth in the world using his intellect, provided that it is a sound intellect, he cannot deny that for the God Who began his creation from an insignificant sperm drop and developed him into a perfect man, that  it is impossible to create the same man once again. After death the particles of man’s body do not disappear but continue to exist on the same earth on which he lived his whole life. It is from the resources and treasures of this very earth that he is made and nourished and then into the same treasures of the earth he is deposited. The God who caused him to emerge from the treasures of the earth, in the first instance, can also cause him to re-emerge from the same treasures after he has been restored to them at death. If one only considers the powers of God, one cannot deny that He can do this; and if one considers the wisdom of God, one also cannot deny that it is certainly the very demand of His wisdom to call man to account for the right and wrong use of the powers that He has granted him on the earth; it would rather be against wisdom to let him off without rendering an account.

Then in ayaat 28-40, the fate of the deniers of the Hereafter has been depicted. Then in ayaat 41-45, those who affirmed faith in their worldly life, endeavoured to improve their Hereafter, and abstained from the evils of disbelief and immorality are mentioned.

In the end, the deniers of the Hereafter and those who turn away from the worship of God have been warned, “Enjoy your short-lived worldly pleasure as you may, but your end will ultimately be disastrous.” The discourse concludes with the assertion that the one who fails to obtain guidance from the Qur’an, can have no other source in the world to give him Guidance.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 40

Brief Overview of the Chapter

Its theme is similar to that of Al-Mursalaat, (i.e. in affirming the Resurrection and the Hereafter, and to warn the people of the consequences of acknowledging or denying it). When the Prophet first started to preach Islam in Makkah, his message consisted of three elements:

1. That none should be held as an associate with God Authority

2. That God had appointed him as His Messenger;

3. That this world will come to an end one day and then another world will be established when all the former and the latter generations will be resurrected with the same bodies in which they lived and worked in the world. They will be called to account for their beliefs and deeds, and those who emerge as believing and righteous in this accountability will go to Paradise and those who are proved to be disbelieving and wicked will live in Hell for ever.

Although the first point was highly unpleasant for the people of Makkah, yet in any case they were not disbelievers in the existence of God. They believed in His Being the Supreme Sustainer, Creator and Providence and also admitted that all those beings whom they regarded as their deities, were themselves God’s creatures. Therefore, in this regard the only thing they disputed was whether they had any share in the attributes and powers of Divinity and in the Divine Being itself or not.

As for the second point, the people of Makkah were not prepared to accept it. However, what they could not possibly deny was that during the 40 years life that the Prophet had lived among them before his claim to Prophethood, they had never found him a lying deceitful person or one who would adopt unlawful methods for selfish ends. They themselves admitted that he was a man possessed of wisdom, righteousness and moral superiority. Therefore, in spite of charging him with a thousand false accusations, they were finding it difficult even for themselves to believe that although he was an honest and upright man in every other affair and dealing of life, yet, God forbid a liar only in his claim to be a Prophet.

Therefore, the first two things were not in fact so perplexing for the people of Makkah as the third point. When this was presented before them, they mocked at it the most, expressed unusual wonder at it, and regarding it as remote from reason and impossible, started talking against it as incredible, even inconceivable in their assemblies. But in order to bring them to the way of Islam it was absolutely essential that the doctrine of the Hereafter should be instilled into their minds, for without belief in this doctrine, it was not at all possible that they could adopt a serious attitude with regard to the truth and falsehood, their standard of values in respect of good and evil wouldn’t change, and giving up worship of the world could lead them to follow the way that Islam urged them to follow. That is why in the earliest Chapters revealed in Makkah, the doctrine of the Hereafter has been impressed and stressed more than anything else. However, the arguments for it have been given in such a way that the doctrine of the Oneness of God (Tawheed) also is impressed on the minds automatically. This also contains brief arguments in which to confirm the truth of the Messenger of God and the Qur’an.

After understanding well why the theme of the Hereafter has been so frequently repeated in the Chapters of this period, let us now have a look at the subject matter of this Chapter. In it first of all, allusion has been made to the common talk and the doubts that were being expressed in every street of Makkah and in every assembly of the people of Makkah on hearing the news about Resurrection. Then, the deniers have been asked, “Don’t you see this earth which We have spread as a carpet for you? Don’t you see the high mountains which we have so firmly placed in the earth? Don’t you consider your own selves how We have created you as pairs of men and women? Don’t you consider your sleep by which We make you seek a few hours rest after every few hours labour and toil so as to keep you fit for work in the world? Don’t you see the alternation of the night and day which We are so regularly perpetuating precisely according to your needs and requirements? Don’t you see the strongly fortified system of the heavens above you? Don’t you see the sun by means of which you are receiving your light and heat? Don’t you see the rains which fall from the clouds and help produce corn and vegetables and luxuriant gardens? Do these things not indicate to you that the power of the Almighty Being, who has created them, will be able to bring about Resurrection and establish the Next World? Then, from the supreme wisdom which is clearly working in this world around you, do you only understand this that although each part of it and each function of it is purposive, yet life is meaningless? Nothing could be more absurd and meaningless that after appointing man to the status he has on earth, and granting him vast powers of occupation, that when he leaves the world after fulfilling his role, he should be let off without any accountability."

After giving these arguments, it has been emphatically stated that the Day of Judgment shall certainly come to pass on its appointed time. When the Trumpet is sounded, then everything that is being foretold shall appear before the eyes, and whether you believe in it today, or not, at that time you will come out in your multitudes from wherever you would be lying dead and buried to render your account. Your denial cannot in any way avert this inevitable event.

Then in ayaat 21-30, it has been stated that every single misdeed of those who do not expect any accountability to take place and have thus belied Our Revelations, lies reckoned and recorded with Us, and Hell is ever lying an ambush to punish them and punish them fully for all their doings. Next, in ayaat 31-36, the rewards of those who lived in the world responding to the Message and preparing for their Hereafter, has beforehand been mentioned. They have been reassured that they will not only be rewarded richly for their services but in addition they will also be given sufficient gifts.

In conclusion, the Divine Court in the Hereafter has been depicted, making it plain that there will be no question of somebody’s being adamant in the matter of getting his followers and associates forgiven, none will speak without leave, and leave will be granted on the condition that intercession be made only for the one to whom leave of intercession will have been given. The intercessor will say only what is right. Moreover, leave for intercession will be given only for those who had acknowledged the Truth in the world but were sinners; rebels of God and rejecters of the Truth will deserve no intercession at all.

The discourse has been concluded with this warning, “The coming of the Day which is being foretold shall certainly come to pass. Do not think it is yet far off, it is close at hand. Now, whoever wills let him believe in it and take the way towards his Lord. But he who disbelieves, in spite of the warning, will have all his deeds placed before him, exclaiming regretfully, “Oh, were it not that I was born in the world!” At that time, his regrets will be about the same world of which he is so hooked today!"

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 46 

Brief Overview of the Chapter

Its theme is affirmation of Resurrection and the life hereafter. It also warns of the consequences of belying the Messenger of God.

The Chapter opens with an oath, sworn by the angels who take the soul at the time of death and those who hasten to carry out God’s Commands, and those who conduct the affairs of the universe according to Divine Will, to assure that the Resurrection will certainly come to pass and the life after death will certainly take place. For the angels who are employed to pluck out the souls today, can also be employed to restore the souls tomorrow, and the angels who promptly execute God’s Commands and conduct the affairs of the universe today can also upset the order of the universe tomorrow by orders of the same God.

After this the people have been told, “This work which you regard as absolutely impossible, is not any difficult for God, for which He may have to make lengthy preparations. It is the will of God that can upset this system of the world and it is the will of God that is enough to cause you to appear as living beings in the new world. At that time the same people who deny it, would be trembling with fear and seeing with awe struck eyes all that they thought was impossible."

Then, relating the story of the Prophet Moses and Pharaoh briefly, the people have been warned, “You know full well what fate Pharaoh met in consequence of belying the Messenger and rejecting the guidance brought by him. If you do not learn a lesson from it and do not change your ways and attitude accordingly, you will also have to meet with the same fate."

Then in ayaat 27-33, arguments have been given for the Hereafter and life after death. In this regard, the deniers have been asked the question, “Is your resurrection a more difficult task or the creation of the huge Universe which spreads around you to infinite distances with huge numbers of stars and planets? Your recreation cannot be difficult for the God for whom this was an easy task." Thus, after presenting, in a single sentence, a decisive argument for the possibility of the Hereafter, attention has been drawn to the earth and its provisions that have been arranged in it for the sustenance of man and animal and of which everything testifies that it has been created with great wisdom for fulfilling some special purpose. Pointing to this, the question has been left for the intellect of man to ponder for himself and form the opinion whether calling man to account after having delegated authority and responsibilities to a creature like him in this wise system would be more in keeping with the demands of wisdom, or that he should die after committing all sorts of misdeeds in the world and should perish and mix in the dust forever and should never be called to account as to how he employed the authority and fulfilled the responsibilities entrusted to him. Instead of discussing this question, in ayaat 34-41, it has been said, “When the Hereafter is established, men’s eternal future will be determined on the criterion as to which of them rebelled against his God transgressing the bounds of service and made the material benefits and pleasures his objective of life and which of them feared standing before his Lord and refrained from fulfilling the unlawful desires of the self.” This by itself provides the right answer to the above question to every such person who considers it honestly, free from stubbornness. For the only rational, logical and moral demand of giving authority and entrusting responsibilities to man in the world is that he should be called to account on this very basis ultimately and rewarded or punished accordingly.

In conclusion, the question of the disbelievers of Makkah as to when Resurrection will take place has been answered. They asked the Prophet this question over and over again. In reply it has been said that the knowledge of the time of its occurrence rests with God alone. The Messenger is there only to give the warning that it will certainly come. Now whoever wishes may amend his ways, fearing its coming, and whoever wishes may behave and conduct himself as he likes, fearless of its coming. When the appointed time comes, those very people who loved the life of this world and regarded its pleasures as the only object of life, would feel that they had stayed in the world only for an hour or so. Then they will realize how carelessly they had ruined their future for ever for the sake of the short lived pleasures of the world.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 42

Brief Overview of the Chapter

In view of the apparent style with which the discourse opens, one feels that in this Chapter, God has expressed His displeasure against the Prophet for his treating the blind man with indifference and attending to the big chiefs exclusively. But when the whole Chapter is considered objectively, one finds that the displeasure, in fact, has been expressed against the disbelievers of Quraysh, who because of their arrogant attitude and indifference to the truth, were rejecting with contempt the message of truth being conveyed by the Prophet. Then, besides teaching him the correct method of preaching, the error of the method that he was adopting at the start of his mission has also been pointed out. His treating the blind man with neglect and disregard and devoting all his attention to the chiefs of Quraysh was not for the reason that he regarded the rich as noble and a poor blind man as contemptible, and, God forbid, there was some rudeness in his manner for which God reproved him. But, as a matter of fact, when a caller to Truth embarks on his mission of conveying his message to the people, he naturally wants the most influential people of society to accept his message so that his task becomes easy, for even if his invitation spreads among the poor and weak people, it cannot make much difference.

Almost the same attitude had the Prophet also adopted in the beginning, his motive being only sincerity and a desire to promote his mission and not any idea of respect for the big people and hatred for the small people. But God made him realize that that was not the correct method of extending invitation to Islam, but from his mission’s point of view, every man, who was a seeker after truth, was important, even if he was weak or poor, and every man, who was heedless to the truth, was unimportant, even if he occupied a high position in society. Therefore, he should openly proclaim and convey the teachings of Islam to all, but the people who were really worthy of his attention, were those who were inclined to accept the Truth. Therefore his sublime and noble message was too high to be presented before those haughty people who in their arrogance and vanity thought that they did not stand in need of him but rather he stood in need of them.

This is the theme of ayaat 1-16. From ayah 17 onwards, the rebuke directly turns to the disbelievers, who were rejecting the invitation of the Messenger of God. In this, first they have been warned for their attitude which they had adopted against their Creator, Provider and Sustainer. In the end, they have been warned of the dreadful fate that they would meet in consequence of their conduct on the Day of Resurrection.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 29

Some Virtues of the Chapter

Narrated Abdullah Ibn Umar, that the Messenger of Allah said, “Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes then let him read the Chapters of At-Takwir, Al-Infitar and Al-Inshiqaq." Recorded by Imam Ahmad and At-Tirmidhi. 

Brief Overview of the Chapter

In this Chapter, there are two themes which make up the main topics of this Chapter, the Hereafter and the institution of Prophethood.

In the first six ayaat, the first stage of the Resurrection has been mentioned when the sun will lose its light, the stars will scatter, the mountains will be uprooted and will disperse, the people will become heedless of their dearest possessions, the beasts of the jungle will be stupefied and will gather together, and the seas will boil up. Then in the next seven ayaat, the second stage has been described when the souls will be reunited with the bodies, the records will be laid open, the people will be called to account for their crimes, the heavens will be unveiled, the Paradise and Hellfire will be brought into full view. After depicting the Hereafter, man has been left to ponder his own self and deeds, saying, “Then each man shall himself know what he has brought with him.”

After this the theme of Prophethood has been taken up. In this, the people of Makkah have been addressed as if to say, “Whatever Muhammad is presenting before you, is not the bragging of a madman, nor an evil suggestion inspired by Satan, but the words of a Noble, Exalted and Trustworthy Messenger sent by God. Where then do you think you are going having turned away from his teachings?”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 19

Some Virtues of the Chapter

Narrated Abdullah Ibn Umar, that the Messenger of Allah said, “Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes then let him read the Chapters of At-Takwir, Al-Infitar and Al-Inshiqaq." Recorded by Imam Ahmad and At-Tirmidhi. 

Narrated by Jabir, that one day Mu`adh stood and lead the people in the Night prayer wherein he made the recitation of his prayer long. So the Prophet said, “Are you putting the people to trial O Mu`adh? Why don't you recite the Chapters of Al-‘Alaa, Ad-Duha or Al-Infitar?" This specific narration is only mentioned in An-Nasa’i, whereas the Basis of this Narration is in Sahih Al-Bukhari and Sahih Muslim.

Brief Overview of the Chapter

In this Chapter, first the Day of Resurrection has been described and it is said that when it occurs, every person will see whatever he has done in the world. After this, man has been asked to ponder the question, “O man, what has deluded you into thinking that the God, Who brought you into being and by Whose favour and bounty you possess the finest body, limbs and features among all creatures, is only bountiful and not just? His being bountiful and generous does not mean that you should become fearless of His justice.” Then, man has been warned, so as to say, “Do not remain involved in any misunderstanding. Your complete record is being prepared. There are trustworthy writers who are writing down whatever you do.”

In conclusion, it has been forcefully stated that the Day of Resurrection will surely take place when the righteous shall enjoy every kind of bliss in Paradise and the wicked shall be punished in Hell. On that day no one shall avail anyone anything. All powers of judgment shall be with God.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 36

Brief Overview of the Chapter

The theme of this Chapter too is the Hereafter. In the first six ayaat the people have been taken to task for the prevalent evil practice in their commercial dealings. When they had to receive their due from others, they demanded that it be given in full, but when they had to measure or weigh for others, they would give less than what was due. Taking this one evil, as an example out of countless evils prevalent in society, it has been said that it is an inevitable result of the heedlessness of the Hereafter. Unless the people realized that one day they would have to appear before God and account for each single act they performed in the world, it was not possible that they would adopt piety and righteousness in their daily affairs. Even if a person might practice honesty in some of his less important dealings in view of “honesty is the best policy,” he would never practice honesty on occasions when dishonesty would seem to be “the best policy.” Man can develop true and enduring honesty only when he fears God and sincerely believes in the Hereafter, for then he would regard honesty not merely as “a policy” but as “a duty” and obligation. Therefore his being constant in it would not be dependent on its being useful or useless in the world.

Thus, after making explicit the relation between morality and the doctrine of the Hereafter in an effective and impressive way, in ayaat 7-17, it has been said, “The deeds of the wicked are already being recorded in the black list of the culprits, and in the Hereafter they will meet with utter ruin." Next, in ayaat 18-28, the best end of the virtuous has been described and it has been laid that their deeds are being recorded in the list of the exalted people, on which are appointed the angels nearest to God.

In conclusion, the believers have been consoled, and the disbelievers warned, as if to say, “The people who are disgracing and humiliating the believers today, are culprits who, on the Day of Resurrection, will meet with a most evil end in consequence of their conduct, and these very believers will feel comforted when they see their fate.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 25

Some Virtues of the Chapter

Narrated from Abu Salamah that while leading them in prayer, Abu Hurayrah recited the Chapter of Al-Inshiqaq and then prostrated during its recitation. When he completed the prayer, he informed them that the Messenger of Allah prostrated during its recitation. This was recorded by Muslim and An-Nasa'i on the authority of Malik.

Narrated from Abu Raf’i that he prayed the Night prayer with Abu Hurayrah, wherein he recited the Chapter of Al-Infitar then prostrated. So Abu Raf’i said something to him about it (i.e. questioning it). Abu Hurayrah replied, “I prostrated behind Abul-Qasim (i.e. the Prophet), and I will never cease prostrating during its recitation until I meet him.” Recorded in Sahih Al-Bukhari

Brief Overview of the Chapter

Its theme is the Resurrection and the Hereafter. In the first five ayaat, not only has the state of Resurrection been described vividly, but an argument of its being true and certain has also been given. It has been stated that the heavens on that Day will split asunder, the earth will be spread out plain and smooth, and it will throw out whatever lies inside it of the dead bodies of men and evidences of their deeds so as to become completely empty from within. The argument given for it is that such will be the Command of their Lord for the heavens and the earth; since both are His creation and cannot dare disobey His Command. For them the only right and proper course is that they should obey the Command of their Lord.

Then, in ayaat 6-19, it has been said that whether man is conscious of this fact or not, he in any case is moving closer and closer to the destination in which he will appear and stand before his Lord. At that time all human beings will divide into two groups. The first will be given their records in their right hands. They will be forgiven without any severe reckoning. The second group whose records will be given to them behind their backs, will wish that they should die somehow, but they will not die; instead they will be cast into Hell. They will meet with this fate because in the world they remained lost in the misunderstanding that they would never have to appear before God to render an account of their deeds, whereas their Lord was watching whatever they were doing, and there was no reason why they should escape the accountability for their deeds. Their moving gradually from the life of the world to the meting out of rewards and punishments in the Hereafter was as certain as the appearance of twilight after sunset, the coming of the night after the day, the returning of men and animals to their respective abodes at night, and the growing of the crescent into full moon.

In conclusion, the disbelievers who deny the Qur’an instead of bowing down to God when they hear it, have been forewarned of a grievous punishment and the good news of limitless rewards has been given to the believers and the righteous.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 22

Brief Overview of the Chapter

Its theme is to warn the disbelievers of the evil consequences of the persecution and tyranny that they were perpetrating on the reverts to Islam, and to console the believers, “If you remain firm and steadfast against tyranny and coercion, you will be rewarded richly for it, and God will certainly avenge Himself on your persecutors on your behalf.”

In this connection, first of all the story of the people of the ditch (Ashab al-ukhdud) had been related, who had burnt the believers to death by casting them into pits full of fire. By means of this story the believers and the disbelievers have been taught a few lessons. First, that just as the people of the ditch became worthy of God’s curse and punishment, so are the chiefs of Makkah also becoming worthy of it. Second, that just as the believers at that time had willingly accepted to sacrifice their lives by being burnt to death in the pits of fire instead of turning away from the faith, so also the believers now should endure every persecution but should never give up the faith. Third, that God is displeased with the conduct of the disbelievers and is urging on the believers to be patient, as he is the Dominant one and Master of the Kingdom of the earth and heavens; He is self praiseworthy and is watching what the two groups are striving for. Therefore, it is certain that the disbelievers will not only be punished in Hell for their disbelief but, more than that, they too will suffer punishment by fire as a fit recompense for their tyranny and cruelties. Likewise, this also is certain that those, who believe and follow up their belief with good deeds, should go to Paradise and this indeed is the supreme success.

Then the disbelievers have been warned, “God’s grip is very severe. If you are proud of the strength of your hosts, you should know that the hosts of Pharaoh and Thamud were even stronger and more numerous. Therefore, you should learn a lesson from the fate they met. God’s power has encompassed you, that you cannot escape His encirclement, and the Qur’an that you are bent upon belying, is unchangeable. It is inscribed in the Preserved Tablet, which cannot be corrupted in any way.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 17

Some Virtues of the Chapter

Narrated Jabir that he said, “Mu`adh lead the Maghreb prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet said, “Are you putting the people to trial O Mu`adh?! Was it not sufficient for you to recite the Chapters of At-Tariq, Ash-Shams, Ad-Doha and something like them? Recorded by An-Nasai’

Brief Overview of the Chapter

The Chapter discuses two themes. Firstly, that man has to appear before God after death. Secondly, that the Qur’an is a decisive Word which no plan or device of the disbelievers can defeat or frustrate.

First of all, the stars of the heavens have been cited as evidence that there is nothing in the universe which may continue to exist and survive without a guardian over it. Then man has been asked to consider his own self as to how he has been brought into existence from a mere sperm drop and shaped into a living human being. Then it has been said that the God, Who has brought him into existence, certainly has the power to create him once again, and this resurrection will be for the purpose to subject to analysis all the secrets of man which remained hidden in the world. At that time, man will neither be able to escape the consequences of his deeds by his own power, nor will anyone else be able to come to his rescue.

In conclusion, it has been pointed out that just as the falling of rain from the sky and the sprouting of plants and crops from the earth is no child’s play but a serious task, likewise, the truths expressed in the Qur’an are no jest but a firm and constant reality. The disbelievers are involved in the misunderstanding that their plans and devices will defeat the message of the Qur’an, but they do not know that God too is devising a plan which will bring all their scheming and planning to nothing. Next, in one sentence the discourse has been summed up with a word of consolation to the Prophet and a tacit warning to the disbelievers, saying, “Have patience for a while and let the disbelievers do their worst. Before long they will themselves realize whether they have been able to defeat the Qur’an by their scheming or the Qur’an has dominated them in the very place where they are exerting their utmost to defeat it.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah) 

Other Names for the Chapter: Sabih

Number of Ayaat: 19

Some Virtues of the Chapter

Narrated from Al-Bara' ibn ‘Azib, that he said, “The first people to come to us in Al-Madinah from the Companions of the Prophet were Mus`ab ibn `Umayr and Ibn Umm Makhtum, who taught us the Qur'an. Then `Ammar, Bilal and Sa`d came. Then Umar bin Al-Khattab came with a group of twenty people, after which the Prophet came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming to Al-Madinah (i.e. the prophet). This reached to such an extent that I saw the children and little ones saying, “This is the Messenger of Allah who has come.” Thus he came, but he did not come until after I had already learned the Chapter of Al-A’laa and other similar Chapters to it." Recorded by Al-Bukhari.

Narrated from An-Nu`man ibn Basher that the Messenger of Allah recited the Chapters of Al-A`laa and Al-Ghashiyah in the two Eid prayers. If the Eid prayer fell on a Friday, he would recite them in both prayers (i.e. the Eid prayer and the Friday prayer). Recorded by Sahih Muslim, Abu Dawood, At-Tirmidhi, An-Nasa'i, Ibn Majah and Imam Ahmad.

Narrated by Ubayy ibn Ka`b, Abdullah bin Abbas, Abdur-Rahman ibn Abza and the Mother of the believers, A’ishah that the Messenger of Allah used to recite the chapters of Al-A’laa, Al-Kafiroon and Al-Ikhlaas. A’ishah added that he would also recite the Mu`awwidhatayn (the Chapters of Al-Falaq and An-Naas). Recorded by Imam Ahmad.

Brief Overview of the Chapter

This short Chapter contains three themes. Tawheed, the Hereafter and instructions to the Prophet.

In the first ayah, the doctrine of Tawheed (Oneness of God) has been compressed into a single sentence, saying that God’s name should be glorified and exalted, i.e. He should not be remembered by any name which might reflect a deficiency, fault, weakness or an aspect of resemblance with created beings, for the root of all false creeds in the world are wrong concepts about God which initiated from an erroneous name which was not befitting for His glorious and exalted Being. Therefore, for the correction of the creed, the primary thing is that God Almighty should be remembered only by the beautiful names which suit and befit Him.

In the next three ayaat, it has been said, “Your Lord, of whom glorification of his name has been enjoined, is He Who created everything in the Universe, proportioned it, set its destiny, taught it to perform the function for which it was created, signifies the manifestation of His power where it be by day or night. He creates vegetation on the earth as well as reduces it to mere rubbish. No other being has the power to bring about spring or the power to prevent autumn.”

Then, in the following two ayaat, the Prophet is being consoled, as if to say, “Do not worry as to how you will remember word for word the Qur’an that is being revealed to you. It is for Us to preserve it in your memory, and its preservation is not in any way the result of any excellence in you but the result of Our bounty and favour, otherwise if We so will, We can cause you to forget it.”

Then, the Prophet has been told, “You have not been made responsible to bring everyone on to the right path. Your only duty is to convey the truth, and the simplest way of conveying the truth is that admonition be given to him who is inclined to listen to the admonition and accept it, and the one who is not inclined to it, should not be pursued. The one who fears the evil consequences of deviation and falsehood will listen to the truth and accept it, whereas the wretched one who avoids listening and accepting it, will himself see his evil end.”

The discourse has been summed up, saying, “Success is only for those who adopt purity of belief, morals and deeds, and remember the name of their Lord and perform the Prayer. But, on the contrary, people are wholly lost in seeking the ease, benefits and pleasures of the world, whereas they should actually endeavour for their well being in the Hereafter, for the world is transitory and the Hereafter is everlasting and the blessings of the Hereafter are far better than the blessings of the world. This truth has not been expressed only in the Qur’an, but in the books of the Prophets Abraham and Moses, it had also been brought to the notice of man.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 26

Some Virtues of the Chapter

Narrated from An-Nu`man ibn Basher that the Messenger of Allah recited the Chapters of Al-A`laa and Al-Ghashiyah in the two Eid prayers. If the Eid prayer fell on a Friday, he would recite them in both prayers (i.e. the Eid prayer and the Friday prayer). Recorded by Sahih Muslim, Abu Dawood, At-Tirmidhi, An-Nasa'i, Ibn Majah and Imam Ahmad.

Brief Overview of the Chapter

To understand the subject matter well, one should keep in mind the fact that in the initial stages the preaching of the Prophet mostly centred around two points which he wanted to instil into the people’s minds, Tawheed and the Hereafter, both of which the people of Makkah were refusing to accept.

At the outset, in order to arouse the people from their heedlessness, they have been plainly asked, “Do you have any knowledge of the time when an overwhelming calamity will descend?” Immediately after this, details of the impending calamity are given as to how the people will be divided into two separate groups and how both will meet separate ends. One group of the people will go to Hell and they will suffer punishment, whereas the second group will go to the sublime Paradise and will be provided with blessings from their lord.

After arousing the people, the theme suddenly changes and the question is asked, “Do not these people who frown and scorn the teachings of Tawheed and of the Hereafter given by the Qur’an, observe the common things which they experience daily in their lives? Do they never consider how the camels, on whom their whole life activity in the Arabian Desert depends, came into being?! The animal which has been precisely endowed with the characteristics as were required for the beast needed in their desert life? Also, what about when they go on their journeys. They see the sky, the mountains and the earth. Let them ponder over these three phenomena and consider as to how the sky was stretched above them, how the mountains were erected and how the earth was spread beneath them. Has all this come about without the skill and craftsmanship of an All-Powerful, All Wise Designer? If they acknowledge that a Creator has created all this with great wisdom and power and that no one else is an associate with Him in their creation, why then do they refuse to accept Him alone as their Lord and Sustainer? And if they acknowledge that God had the power to create all this, then on what rational ground do they hesitate to acknowledge that God has the power to bring about Resurrection, to recreate man, and to make Hellfire and Paradise?"

After making the truth plain by this concise and rational argument, the address turns from the disbelievers to the Prophet and he is told, “If these people do not acknowledge the truth, then you have not been empowered to act with authority over them, so that you should coerce them into believing. Your task is only to exhort, so exhort them. Ultimately they have to return to Us, then We shall call them to full account and shall inflict a heavy punishment on those who do not believe.”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 30

Some Virtues of the Chapter

Narrated from Jabir that Mu`adh prayed a prayer and a man came and joined him in the prayer. Mu`adh made the prayer long, so the man went and prayed alone at the side of the Masjid and then left . When Mu`adh was informed of this he said, "He is a hypocrite (i.e. the man who left).” Mu`adh then informed the Messenger of Allah of what had happened. The Prophet then asked the young man about it and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel.'' The Messenger of Allah then said, “Are you causing trouble Mu`adh?! Why don't you recite the Chapters of Al-A’laa, Ash-Shams, Al-Fajr or Al-Layl?!" Recorded by An-Nasa’i.

Brief Overview of the Chapter

Its theme is to affirm the meting out of rewards and punishments in the Hereafter which the people of Makkah were not prepared to acknowledge. Let us consider the reasoning in the order in which it has been presented. First of all, swearing oaths by the dawn, the ten nights, the even and the odd days and the departing night, the listeners have been asked, “Are these things not enough to testify to the truth of that which you are refusing to acknowledge?” From the explanation that we have given of these four things in the corresponding notes, it will become clear that these things are a symbol of the regularity that exists in the night and day, and swearing oaths by these, the question has been asked in the sense, Even after witnessing this wise system established by God, do you still need any other evidence to show that it is not beyond the power of that God Who has brought about this system to establish the Hereafter, and that it is due to His wisdom that He should call man to account for his deeds?

Then, reasoning from man’s own history has been used. The evil end of Aad, Thamud and Pharaoh have been cited as examples to show that when they transgressed all limits and multiplied corruption in the earth, God laid upon them the suffering of His chastisement. This is a proof of the fact that the system of the universe is not being run by deaf and blind forces, nor is the world a lawless kingdom of a corrupt ruler, but of a Wise Ruler who is ruling over it. His wisdom and justice is continuously visible in the world itself, in the history of man, and the reward and punishment which will happen accordingly.

After this, an appraisal has been made of the general moral state of human society of which Arab paganism was a conspicuous example; two aspects of it in particular, have been criticized. Firstly, the materialistic attitude of the people on account of which overlooking the moral good and evil, they regarded only the achievement of worldly wealth, rank and position, or the absence of it, as the criterion of honour or disgrace, and had forgotten that neither riches was a reward nor poverty a punishment, but that God is trying man in both conditions to see what attitude he adopts when blessed with wealth and how he behaves when afflicted by poverty. Secondly, the people’s attitude under which the orphan child in their society was left destitute on the death of the father. Nobody asked about the poor; and whoever could, would usurp the whole heritage left by the deceased parent, and drive away the weak heirs fraudulently. The people were so afflicted with an insatiable greed for wealth that they were never satisfied however much they might have hoarded and amassed. This criticism is meant to make them realize as to why shouldn’t the people with such an attitude and conduct in the life of the world be called to account for their misdeeds.

The discourse has been concluded with the assertion that accountability shall certainly be held and it will be held on the Day when the Divine Court will be established. At that time the deniers of the judgment will understand that which they do not understand now in spite of instruction and admonition, but understanding then will be of no avail. The denier will regret and say, “I wish I could have provided for this Day before, while I lived in the world.” But his regrets will not save him from God’s punishment. However, as for the people who would have accepted the Truth, which the heavenly books and the Prophets of God were presenting with full satisfaction of the heart in the world, God will be pleased with them and they will be well pleased with the rewards bestowed by God. They will be called upon to join the righteous and enter Paradise.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 20

Brief Overview of the Chapter

In this Chapter, a vast subject has been compressed into a few brief sentences, and it is a miracle of the Qur’an that a complete ideology of life which would be very difficult to be explained in a thick volume by the knowledge of man, has been abridged most effectively in brief sentences, showing the Wisdom and Knowledge of God. Its theme is to explain the true position of man in the world and of the worlds relation to man and to tell us that God has shown to man both, the ways of good and the ways of evil, and has also provided for him the means to judge and see and follow them, and now it rests upon man’s own effort and judgment whether he chooses the path of virtue and reaches felicity or adopts the path of vice and meets with doom.

First, the city of Makkah and the hardships being faced therein by the Prophet and the state of the children of Adam have been cited as a witness to the truth that this world is not a place of rest and ease for man, where he might have been born to enjoy life, but that he has been created into toil and struggle. If this theme is read with ayah 39 of the Chapter of An-Najm, it becomes plain that in this world the future of man depends on his toil, struggle, effort and striving.

After this, man’s misunderstanding that he is all in all in this world and that there is no superior power to watch what he does and to call him to account, has been refuted.

Then, taking one of the many moral concepts of ignorance held by man as an example, it has been pointed out what wrong criteria of merit and greatness he has proposed for himself in the world. The person who for parade and display squanders heaps of wealth, not only does he himself pride upon his extravagances, but the people also admire him for it enthusiastically, whereas the Being Who is watching over his deeds, sees by what methods he obtained the wealth and in what ways and with what motives and intentions he spent it.

Then God says, “We have given man the means of knowledge and the faculties of thinking and understanding and opened up before him both the ways of virtue and vice; one way leads down to moral depravity while the other way brings about salvation for the self. However, it is man’s weakness that he prefers slipping down into darkness and ignorance."

Then, God has explained what the steep road is, which if followed, can lead man to ascend to great accomplishments. It is that he should give up spending for ostentation, display and pride and should spend his wealth to help the orphans and the needy, should believe in God and His Religion and join the company of the believers. He should participate in the construction of a society which would fulfil the demands of virtue and righteousness patiently and should be compassionate to the people. The end of those who follow this way is that they would become worthy of God’s Mercy. On the contrary, the end of those who follow the wrong way is the fire of Hell, from which there is no escape.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 15

Some Virtues of the Chapter

Reciting this Chapter in the Isha prayer. Narrated Jabir, that Mu`adh lead a prayer and recited long chapters. So the Prophet said to him to recite the Chapters of Al-A’laa, Ash-Shams, Al-Layl.

Recorded in Sahih Al-Bukhari and Sahih Muslim

Brief Overview of the Chapter

Its theme is to distinguish the good from the evil and to warn the people who were refusing to understand this distinction and insisting on following the way of evil.

In view of the subject matter, the Chapter consists of two parts. The first part is from ayaat 1-10 and the second part is ayaat 11-15. The first part deals with three things:

1. That just as the sun and the moon, the day and the night, the earth and the sky are different from each other and contradictory in their effects and results, so too are the good and the evil different from each other and contradictory in their effects and results. They are neither alike in their outward appearance nor can they be alike in their results.

2. That after giving the human being the abilities it possesses, its senses and its intellect, God has not left it uninformed in the world, but has instilled into it a conscious by which it can distinguish between good and evil, right and wrong.

3. That the future of man depends on how he uses the powers of discrimination, will and judgment that God has endowed him with. If he develops the good inclination and frees his self of the evil inclinations, he will achieve eternal success. On the contrary, if he suppresses the good and promotes the evil, he will meet with regret and displeasure.

In the second part, the historical precedent of the people of Thamud and the significance of Prophet Hood has been brought forth. A Messenger is raised in the world, as the knowledge of good and evil that God has placed in human nature is by itself not enough for the guidance of man. On account of his failure to understand it fully, man has been proposing wrong criteria and theories of good and evil and thus going astray. That is why God sent down clear and definite Revelation to the Prophets (peace be upon them) to expound upon man’s original nature in order that they may clarify to the people as to what is good and what is evil. Likewise, the Prophet Saleh was sent to the people of Thamud, but the people were so overwhelmed by their own evil, that they became rebellious and consequently rejected him. When he presented before them the miracle of the she camel, a miracle which they themselves demanded, the most wretched of them hamstrung it, despite being warned beforehand of an evil end. As a consequence, the entire tribe was struck by calamity.

While narrating the story of Thamud, nowhere in the Chapter has it been said, “O people of Quraysh, if you reject your Prophet (i.e. the Prophet Muhammad) as the people of Thamud rejected theirs, you too would meet with the same fate as they met.” The conditions at that time in Makkah were similar to those that had been created by the wicked among the people of Thamud against the Prophet Saleh. Therefore, the narration of this story in those conditions was by itself enough to suggest to the people of Makkah how precisely this historical precedent applied to them.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 21

Some Virtues of the Chapter

Reciting this Chapter in the Isha prayer. Narrated Jabir, that Mu`adh lead a prayer and recited long chapters. So the Prophet said to him to recite the Chapters of Al-A’laa, Ash-Shams or Al-Layl. Recorded in Sahih Al-Bukhari and Sahih Muslim

Brief Overview of the Chapter

The theme of this Chapter is to distinguish between the two different ways of life and to explain the contrast between their ultimate ends and results. In view of the subject matter, the Chapter consists of two parts. The first part is between ayaat 1-11 and the second part between ayaat 12-21.

In the first part, at the outset it has been pointed out that the strivings and doings that the individuals, nations and groups of mankind are engaged with in the world are in respect of their moral nature, just as the day is different from the night, and the male is different from the female. After this, according to the general style of the brief Chapters of the Qur’an, three moral characteristics of one group of people and three moral characteristics of the other group have been presented as an illustration to present the conduct of man. From these characteristics, every man can tell between the different lifestyles without any confusion in the matter. Both styles have been described in such elegant and pithy sentences, that they move the hearts and register into memory as soon as one hears them.

Characteristics of the first type of people are that they spend their wealth in the way of pleasing God, they adopt God-consciousness and they follow the good after acknowledging that it is good. The characteristics of the second type of people are that they are miserly; they do not care the least for God’s pleasure and His displeasure, and they repudiate what is good and right. Then it has been stated that these two modes of action which are clearly opposite, cannot be equal and alike in respect of their results. Just as they are divergent in their nature, likewise they are divergent in their results. The person (or group of people) who adopt the first mode of action, God will make easy for them the correct way of life, so much so that doing good will become easy for him and doing evil will become difficult. On the contrary, he who adopts the second mode of life, God will make easy for him the way of evil, so much so that doing evil will become easy for him and doing good will be difficult. This passage has been concluded with a most effective and touching sentence, “The worldly wealth, the sake of which man is even prepared to risk his life for, will not go down with him into the grave; therefore how will he be recompensed for it after his death?”

In the second part, three truths also have been stated briefly. Firstly, that God has not created man and then left him in the world uninformed, but has taken it upon Himself to tell him which way is the right way out of the different ways of life. Here, there was no need to point out the sending of His Messenger and His Book in this regards. Second, that the true Master both this world and the Hereafter is God alone. If you seek the world, it is He Who will give it to you, and if you seek the Hereafter, again it is He Who will give it to you. However, it is for you to decide what you wish to seek from Him. The third truth that has been stated is that the wretched one is he who rejects the good which is being presented through the Messenger and the Book and turns away from it, as a result causing himself to be thrown into the blazing fire, prepared for the likes of such people. As for the God fearing person who spends his wealth in a good cause, without any selfish motive, but only for the sake of winning his Lord’s good pleasure, his Lord will be pleased with him and will bless him with so much that he will be well pleased with Him.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 11

Some Virtues of the Chapter

Narrated Jabir that he said, “Mu`adh lead the Maghreb prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet said, “Are you putting the people to trial O Mu`adh?! Was it not sufficient for you to recite the Chapters of At-Tariq, Ash-Shams, Ad-Duha and something like them?" Recorded by An-Nasai’

Brief Overview of the Chapter

The theme of this Chapter is to console the Prophet and its object is to remove his anxiety and distress which he had been caused by the suspension of Revelation.

First of all, swearing an oath by the bright morning and the stillness of night, he has been reassured, "Your Lord has not at all forsaken you, nor is he displeased with you." Then he has been given the good news that the hardships that he was experiencing in the initial stage of his mission, would not last long. For every later period of life for him would be better than the former period, and before long, God would bless him so abundantly that he would be well pleased. This is one of the express prophecies of the Qur’an, which proved literally true. When this prophecy was made, there seemed not to be the remotest chance that the helpless and powerless man, who had come out to wage a war against the ignorance and paganism of the entire nation, would ever achieve such wonderful success.

Then, addressing His Prophet, God says, “O My dear Prophet, the anxiety and distress you suffer is not because your Lord has forsaken you or that he is displeased with you. The fact is that We have been good to you with kindness after kindness ever since the day of your birth. You were born an orphan then We made the best arrangement for your upbringing and care. You were unaware of the Way, We showed you the Way. You were needy and We made you rich. All this shows that you have been favoured by Us from the very beginning and Our grace and bounty has been constantly focused on you.” Here, one should also keep in view ayaat 37-42 of the Chapter of TaHa, where God, while sending the Prophet Moses to confront Pharaoh, encouraged and consoled him, saying, “We have been looking after you with kindness ever since your birth; therefore you should be satisfied that you will not be left alone in this dreadful mission. Our bounty will constantly be with you.”

In conclusion, God has instructed His Prophet telling him how he should treat the creatures of God to repay for the favours He has done him and how he should render thanks for the blessings He has bestowed on him.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 8

Brief Overview of the Chapter

The aim and object of this Chapter is also to console and encourage the Prophet. Before his call to Monotheism, he never had to encounter the conditions which he suddenly had to encounter after embarking on his mission of inviting the people to Islam. No sooner than when he started preaching the message of Islam, the same society which had esteemed him with unique honour, turned hostile to him. The same relatives and friends, the same clansmen and neighbours who used to treat him with the highest respect, began to shower him with abuse and criticism. No one in Makkah was prepared to listen to him. He began to be ridiculed and mocked in the street and on the road and at every step he had to face new difficulties. Although gradually he became accustomed to the hardships, and even much severer ones, yet the initial stage was very discouraging for him. So the Chapter of Ad-Duha was sent down first in order to console him, followed next by this Chapter.

In it, at the outset, God says, “We have favoured you, O Prophet, with three great blessings; therefore you have no cause to be disheartened. 1.The blessing of the opening of your chest; 2. The removing of the heavy burden that was weighing down your back before the call 3. The exalting of your prominence once again, the like of which has never been granted to any man before you." Further below in the Footnotes we have explained what is implied by each of these blessings and how great and unique these blessings are!

After this, the Lord and Sustainer of the universe has reassured His Servant and Messenger that the period of hardships which he is passing through is not very long, but following close behind it, is also a period of ease. This same thing has been described in the Chapter of Ad-Duha, saying, “Every later period is better for you than the former period, and soon your Lord will give you so much that you will be well pleased.”

In conclusion, the Prophet has been instructed, so as to say, “You can develop the power to bear and resist the hardships of the initial stage only by one means, and it is that you free yourself from all occupations, you devote yourself to the labour and toil of worship and turn all your attention exclusively to your Lord’.” The same instruction has been given to the Prophet in greater detail in the Chapter of Al-Muzzammil ayaat 1-9.

Footnotes

1 - i.e. enlighten and illuminate it

2 - i.e. assure and gladden your heart with guidance.

3 - i.e. by forgiving any errors which you may have committed previously or might commit consequently. “Burden” can also refer to the anxiety experienced by the Prophet at the beginning of his mission.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 8

Some Virtues of the Chapter

Narrated by Al-Bara' ibn ‘Azib, who said, "The Prophet used to recite in one of his Rakahs whilst travelling the Chapter of At-Teen, and I have never heard anyone with a nicer voice or recitation than him." Malik and Shu`bah narrated from ‘Adi ibn Thaabit who narrated from Al-Bara' ibn ‘Azib.

Brief Overview of the Chapter

Its theme is the rewards and punishments of the Hereafter. First swearing an oath by the habitats of some of the illustrious Prophets, it has been stated that God has created man in the most excellent of forms. Although in other places in the Qur’an, this truth has been expressed in different ways. For example, in some places it has been said, “God appointed man as His vicegerent on the earth and has commanded the angels to bow down to him.” Al-Baqarah: 30-34, Al-An‘am: 165, Al-A’raf: 11, Al-Hijr: 28-29 and An-Naml: 62. In other places, it states that, “Man has taken on the responsibility of bearing the Divine trust, that which the earth, the heavens and the mountains did not have the power to bear.” Al-Ahzaab: 72 and other places state, “And We have certainly honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with a distinctive preference.” Al-Isra’: 70, an oath in particular by the habitats of the Prophets that man has been created in the finest of forms, signifies that mankind has been blessed with such an excellent mould and nature, that it gave birth to men capable of attaining to the highest position of Prophet hood, a position so high, that none other from the creation of God has been able to attain this status.

Then, it has been stated that there are two kinds of men. Those who in spite of having been created in the finest of mould, become inclined to evil and their moral degeneration causes them to be reduced to the lowest of the low, and those who adopt the way of faith and righteousness, thereby remaining secure from the degeneration and staying upon the noble position which he has been created upon. The existence among mankind of both these kinds of men is such a factual thing which no one can deny, that it is something which can be observed and experienced in society everywhere at all times.

In conclusion, this factual reality has been used as an argument to prove that when among the people there are these two separate and quite distinct kinds, how can one deny the judgment and retribution for deeds? If the morally degraded are not punished and the morally pure and exalted are not rewarded and both end in the dust alike, it would mean that there is no justice in the Kingdom of God. However, human nature and common sense comprehend that a judge should do justice. How then can one conceive that God, Who is the most just of all judges, would not do justice?

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 19

Some Virtues of the Chapter

This was the very first Chapter to be revealed from the Qur’an. Therefore its status is without doubt high and its importance is by no means worthless.

Brief Overview of the Chapter

The Scholars of Islam have related the story of the beginning of revelation from Imam Az-Zuhri, who had it related to him from ‘Urwah ibn Zubair, who had it related to him from A’ishah, his aunt and the wife of the Prophet. She states that revelation to the Prophet began in the form of true visions. Afterwards, seclusion became dear to him and he would go to the Cave of Hira’ to engage in worship there for several days and nights. A’ishah has used the word tahannuth, which Imam Az-Zuhri has explained as ta’abbud: devotional exercises. This was some kind of worship which the Prophet would perform, for until then, he had not been taught the method of performing Prayer by God. He would take provisions with him and stay there for several days and would then return to (his wife at the time) Khadijah, who would again provide for him for a few more days. One day when he was in the Cave of Hira’, Revelation came down to him unexpectedly and the Angel Gabriel proclaimed to him, “Read.” After this A’ishah reports the words of the Prophet himself. “I cannot read! Thereupon the Angel took me and pressed me until I could bear it no more. Then he left me and said, “Read.” I said I cannot read! He pressed me a second time until I could bear it no more. Then he left me and said, “Read.” I again said I cannot read! He pressed me for the third time until I could bear it no more. Then he left me and said, “Read in the name of your Lord Who created (all that exists)” until he reached the ayah “He has taught man that which he knew not.” A’ishah says, “Then the Messenger returned home to Khadijah trembling with fear, saying to her, “Cover me, cover me,” upon which he was covered. When terror left him, he said, “O Khadijah, what has happened to me?” Then he narrated to her what had happened, and said, “I fear for my life.” She said, “No, never! Be of good cheer. By God, never will God dishonour you. You treat your relatives well, you speak the truth, you restore what is entrusted to you, you bear the burden of the helpless, you help the poor, you entertain the guests, and you cooperate in good works.” She then took him to Waraqah ibn Naufal, who was her cousin. He had become a Christian in the pre-Islamic days, wrote the Gospel in Arabic and Hebrew and had become very old and blind. Khadijah said, “Brother, listen to the son of your brother.” Waraqah said to the Prophet, “What have you seen, nephew?” The Prophet described what he had seen. Waraqah then said, “This is the same Angel of Revelation which God had sent down to Moses. How I wish I were a young man during your Prophet Hood! And how I hope to be alive when your people force you out!” The Prophet said, “They will expel me?” Waraqah said, “Yes. Never has it so happened that a person brought what you have brought and was not treated as an enemy. If I live till then, I will help you with all the power at my command.” But not very long after, Waraqah ibn Naufal died.

This narration is explicit in that even before the coming of the Angel to the Messenger of God, he (Waraqah ibn Naufal) was intimately aware of his (i.e. the Prophet’s) life, his affairs and dealings. When he heard of his experience with the Angel, he did not regard it as an evil suggestion, but immediately said that it was the same Angel who had descended on Moses previously in the past. So according to Waraqah ibn Naufal, the Prophet was a personality upon which there was no surprise in his being elevated to the office of Prophet Hood.

The second part of the Chapter was revealed when the Messenger of God began to perform the Prayer in the Islamic way next to the Ka’bah, at which Abu Jahl threatened and tried to prevent him from this. It so happened that after his appointment to Prophet hood even before he could start preaching Islam openly, he began to perform the Prayer in the precincts of the Ka’bah in the way God taught him; and from this Quraysh felt for the first time that he had adopted a new religion. Other people were watching it with curiosity, but Abu Jahl in his arrogance and pride threatened the Prophet and forbade him to worship in that way in the Ka’bah. In this connection, quite a number of the Hadith have been related from Abdullah ibn Abbas and Abu Hurayrah which mention the foolish behaviour of Abu Jahl.

Because of these very incidents, the remaining portion of this Chapter beginning from ayah 6 were sent down.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 5

Brief Overview of the Chapter

The theme is to explain to man the value, worth and importance of the Qur’an. It’s being placed just after the Chapter of Al-‘Alaq in the arrangement of the Qur’an, itself explains that the Qur’an, the revelation of which began with the first five ayaat of the Chapter of Al-‘Alaq, was sent down in a Blessed night and that it is a revelation for mankind which is full of blessings.

From the beginning, God says, “We have sent down the Qur’an.” This can show emphasise that it is a revelation from God alone, and not the Prophet Muhammad himself.

Then it is said, “We sent it down on the Night of Destiny.” The Night of Destiny has two meanings and both are implied here. First, that it is the night during which destinies are decided. In other words, it is not an ordinary night like other nights, but a night in which destinies are determined. The revelation of this Book on this night is not merely the revelation of a book, but a source of blessing that will change the destiny of Quraysh, Arabia and the entire world. The same thing has been said in the Chapter of Ad-Dukhan (At the beginning of the Chapter of Ad-Dukhan, the same honour has been reiterated for the Qur’an likewise.) The other meaning is that this is a night of unique honour, dignity and glory; so much so, that it is better than a thousand months. Thus, the disbelievers of Makkah have been warned, “You on account of your ignorance regard this Book which Muhammad has presented to you as a calamity for yourselves. You complain that a disaster has befallen you, whereas the night in which it was decreed to be sent down was such a blessed night, that the guidance and well being of mankind was looked after." This has also been said in ayah 3 of the Chapter of Ad-Dukhan in another way, which we have explained in the introduction to that Chapter.

In conclusion, it has been stated that during this night, Gabriel and the rest of the Angels descend with every decree by the leave of their Lord, a night where peace descends from evening until morning. (In ayah 4 of the Chapter of Ad-Dukhan, it has been described as a wise decree).

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 8

Some Virtues of the Chapter

Narrated from Anas ibn Malik, that the Messenger of Allah said to Ubayy ibn Ka`b, “Verily Allah has commanded me to recite to you the Chapter of Al-Bayyinah." Ubayy said, “Allah mentioned me by name to you?” The Prophet replied, "yes." So Ubayy cried. Recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. All recorded this Hadith from Shu`bah.

Brief Overview of the Chapter

Having been placed after the Chapters of Al-‘Alaq and Al-Qadr in the arrangement of the Qur’an is very meaningful. The Chapter of Al-‘Alaq contains the very first part of revelation, while the Chapter of Al-Qadr shows as to when it was revealed and this Chapter explains why it was necessary to send a Messenger along with this Holy Book.

First of all, the need of sending a Messenger has been explained. The people of the world, be they from among the followers of the earlier scriptures or from among the idolaters, could not possibly be freed from their state of unbelief until a Messenger was sent, whose appearance should itself be a clear proof of his Prophet Hood. He should present the Book of God before the people in its original, pristine form, which should be free from every mixture of falsehood corrupting the earlier Divine Books and which should comprise sound teachings.

Then, about the errors of the followers of the earlier Books, it has been said that the cause of their straying into different creeds was not that God had not provided any guidance to them, but that they strayed only after the clear path had come to them. From this, it automatically follows that they themselves were responsible for their error and deviation. Now, if even after the coming of the clear statement through this Messenger they continued to stray, their responsibility would further increase.

In this very connection, it has been stated that the Prophets who came from God and the Books sent down by Him, did not enjoin anything but the way of sincerity and true service to God was to be established, namely through prayer and the obligatory charity. From this also, it follows that the followers of the earlier scriptures, straying from this true religion, have added unrelated things to it, which are false, and God’s Messenger has come to invite them back to the same original faith.

In conclusion, it has been pointed out clearly that the followers of the earlier Books and the idolaters who would refuse to acknowledge this Messenger are the worst of creatures. Their punishment is an everlasting torment in the Hellfire. On the other hand, the people who believe and act righteously, and spend their life in this world in submission to God, are the best of creatures. Their reward is eternal Paradise wherein they will live forever. God will be well pleased with them and they will be well pleased with God.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 8

Some Virtues of the Chapter

Narrated from Abdullah ibn Amr that he said a man came to the Messenger of Allah and said, “Teach me what to recite, O Messenger of Allah!” The Prophet said, “Recite three from those which begin with the letters Alif, Lam, Ra”. The man then said to him, “I have become old in age, my heart has hardened and my tongue has become harsh.” The Prophet said, “Then recite from those which begin with the letters Ha Meem.” The man said the same thing as he had said before, so the Prophet said, “Recite three from the Musabbihaat.” The man again said the same thing as he had said before. Then the man said, “Rather give me something to recite that is comprehensive (of all of these), O Messenger of Allah.” So the Prophet told him to recite the Chapter of Az-Zalzalah. Then when the Prophet finished reciting the Chapter to him, the man said, “By He Who has sent you with the truth as a Prophet, I will never add anything else to it.” Then the man turned away and left, and the Prophet said, “The little man has been successful, the little man has been successful.” Then the Prophet said, “Bring him back to me.” So the man came to him and the Prophet said to him, “I have also been commanded to celebrate Eid Al-Adha which Allah has made a celebration for this Ummah.” The man said, “What do you think if I am only able to acquire a borrowed milking she-camel, should I slaughter it?” The Prophet said, “No. But you should cut your hair, clip your nails, trim your moustache, shave your pubic area and that will be the completion of your sacrifice with Allah, the Mighty and Majestic.” Recorded by Abu Dawood, An-Nasa'i and Imam Ahmad.

Brief Overview of the Chapter

The theme of this chapter is regarding the second life and the presentation of the full record of deeds done by man in this world before his very eyes. In the first three sentences it has been told briefly how the second life will take place and how confounding it will be for man.

In the next two sentences, it has been said that this very earth on which man has lived and performed all kinds of deeds thoughtlessly, will soon bear witness to the deeds he performed on it. It will speak out on that Day by God’s command and will state in respect of each individual person what act he had committed at a particular time and place. Then, it has been said that men on that Day, rising from their graves, will come out in their varied groups from all corners of the earth, to be shown their deeds and works, and their presentation of the deeds will be so complete and detailed, that not an atom’s weight of any good or evil act will be left unnoticed or hidden from his eyes.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 11

Brief Overview of the Chapter

Its object is to make the people realize how evil man becomes when he denies the Hereafter or becomes heedless of it and also to warn the people that in the Hereafter not only their visible and apparent deeds but even the secrets deeds which were hidden in their hearts too will be subjected to inspection.

For this purpose, the general chaos and confusion prevailing in Arabia, with which the whole country was in turmoil, has been presented as an argument. Bloodshed, loot and plunder raged on every side. Tribes were subjecting tribes to raids, and no one could have peaceful sleep at night from fear that some enemy tribe might raid his settlement early in the morning. Every Arab was fully conscious of this state of affairs and realized that it was wrong. Although the plundered bemoaned his miserable, helpless state and the plunderer rejoiced, yet when the plunderer himself was plundered, he too realized how wretched the condition in which the whole nation was involved was. Referring to this very state of affairs, it has been said that being unaware of the second life and the accountability before God in it, man has become ungrateful to his Lord and Sustainer. He is using the powers and abilities given to him by God for perpetrating tyranny and pillage. Blinded by the love of worldly wealth, he tries to obtain it by every means, however impure and filthy. His own state itself testifies that by abusing the powers bestowed by his Lord, he is being ungrateful to Him. He would never have behaved so had he known the time when the dead will be raised from their graves, and when the intentions and motives with which he had done all sorts of deeds in the world will be exposed and brought out before everyone to see. At that time, the Lord and Sustainer of man shall be well knowledgeable of what one has done and what punishment or reward one deserves.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 11

Brief Overview of the Chapter

The theme of this Chapter is Resurrection and the Hereafter. From the beginning, the people have been aroused and alarmed, “The Great Disaster! What is the Great Disaster? And what will make you know what the Great Disaster is?” Therefore, after preparing the listeners for the news of the dreadful calamity, Resurrection has been depicted before them in two sentences, saying that on that Day people will be running about in confusion and bewilderment just like so many scattered moths around a light, and the mountains will be uprooted and fly about like carded wool. Then, it has been said that when God’s Court is established in the Hereafter, the people are called upon to account for their deeds. The people whose good deeds are found to be heavier than their evil deeds will be blessed with delight and happiness, and the people whose good deeds are found to be lighter than their evil deeds, will be cast into the deep pit full of burning fire.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 8

Brief Overview of the Chapter

The main theme of this Chapter is to warn the people of the evil consequences of worshipping this world by making it their main goal in life. For it, they spend their whole lives in acquiring more and more from its material benefits, pleasures, positions and powers and in competing with one another and bragging and boasting about their acquisitions until death overtakes them. This one pursuit has occupied them so much, that they are left with no time or opportunity for pursuing the real purpose of life. After warning the people of its evil end, they have been told that these blessings which they are amassing and enjoying thoughtlessly are not mere blessings, but are also a means to trial them. For each one of these blessings and comforts they will surely be called to account for it in the Hereafter.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 3

Some Virtues of the Chapter

Imam Ash-Shafi`i said, "If the people were to ponder on this Chapter alone, it would be sufficient for them.”

Brief Overview of the Chapter

This Chapter is a matchless example of comprehensiveness and conciseness. A whole world of meaning has been compressed into its few brief words, which is too vast in content to be fully expressed even in a book. In it, in a clear and plain way it has been stated which way is the way to true success for man and which way will lead to his ruin and destruction. Imam Shafi’i very rightly said that if the people only considered this Chapter alone, it would suffice them for their guidance. How important this Chapter was in the sight of the Companions can be judged from the teaching cited from Abdullah ibn Hisn Ad-Darimi Abu Madinah, according to which whenever any two of the companions met, they would not part company until they had recited the chapter of Al-Asr to each other. Recorded in At-Tabarani.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 9

Brief Overview of the Chapter

In it some of the evils prevalent among the materialistic hoarders of wealth in the pre-Islamic days have been condemned. Every Arab knew that they actually existed in their society; they regarded them as evils and nobody thought they were good. After calling attention to this kind of ugly character, the ultimate end in the Hereafter of the people having this kind of character has been stated. Both these things (i.e. the character and his fate in the Hereafter) have been depicted in a way which makes the listener automatically reach the conclusion that such a man properly deserves to meet such an end. And since in the world, people of such character do not suffer any punishment, but seem to be thriving instead, the occurrence of the Hereafter becomes absolutely inevitable.

If this Chapter is read in the sequence of the Chapters beginning with Az-Zalzalah, one can fully well understand how the fundamental beliefs of Islam and its teachings were made known to the people in the earliest stages in Makkah. In the chapter of Az-Zalzalah, it was said that in the Hereafter man’s full record will be placed before him and not an atom’s weight of good or evil done by him in the world will have been left unrecorded. In the Chapter of Al-Aadiyat, attention was drawn to the plunder and loot, blood-shed and vandalism, prevailing in Arabia before Islam. Then making the people realize the powers given to them by God were being abused, therefore reflecting an expression of sheer ingratitude to Him. They were told that the matter would not end up in the world, but in the life to come. Not only will their deeds be examined but their intentions and motives too, and their Lord fully well knows which of them deserves what reward or punishment. In the Chapter of Al-Qari’ah, after depicting Resurrection, the people were warned that in the Hereafter a man’s good or evil end will be dependent on whether the scale of his good deeds was heavier or the scale of his evil deeds was heavier. In the chapter of At-Takathur, the people were warned for the materialistic mentality because of which, they remained occupied in seeking increase in worldly benefits, pleasures, comforts and position, and in competing with one another for abundance of everything until death overtook them. Then warning them of the evil consequences of their heedlessness, they were told that the world was not an open table of food for them to pick and choose whatever they pleased, but for every single blessing that they were enjoying in the world, they would have to render an account to their Lord and Sustainer as to how they obtained it and how they used it. In the Chapter of Al-Asr, it was declared that each member, each group and each community of mankind, even the entire world of humanity, was in manifest loss, if its members were devoid of Faith and righteous deeds and of the practice of helping others to the truth and being patient. Immediately after this comes the Chapter of Al-Humazah in which after presenting an example of leadership of the pre-Islamic age of ignorance, the people have been asked the question, “What should such a person deserve for his wrong doings?”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 5

Brief Overview of the Chapter

If the chapter of Al-Feel is studied in the light of the historical details, one can fully understand why has only the punishment which God inflicted on the people of the elephant been referred to and nothing else.

It was an event of recent occurrence, and everyone in Makkah and Arabia was fully aware of it. The Arabs believed that the Ka’bah had been protected in this invasion not by anything except God Almighty Himself. Then God alone had been invoked by the chiefs of Quraysh for help, and for quite a few years, the people of Quraysh having been impressed by this event, had worshipped none but God. Therefore, there was no need to mention the details in the Chapter of Al-Feel, but only a reference to it was enough so that the people of Quraysh in particular, and the people of Arabia in general, should consider well in their hearts the message that the Prophet Muhammad was giving. For the only message that he gave was that they should worship and serve none but God alone, the Only One. Then, they should also consider that if they used force to suppress this invitation to the truth, they would only be inviting the wrath of God, Who had so completely routed and destroyed the people of the elephants.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 4

Brief Overview of the Chapter

After reading the historical background upon which this Chapter was revealed, it was well known in the time of the Prophet’s appointment to Prophet Hood about the contents of which this Chapter spoke. That is why in four brief sentences, this Chapter addresses Quraysh, who were simply asked to consider, “When you yourselves acknowledge this House (i.e. the Ka’bah) to be God’s House, and not of the idols, and when you fully well know that it is God alone Who has granted you peace by virtue of this House, made your trade and commerce flourish and has saved you from destitution and favoured you with prosperity, you should then worship and serve Him alone!”

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 7

Brief Overview of the Chapter

Its theme is to point out what kind of morals a man develops when he refuses to believe in the Hereafter. In ayaat 2-3, the condition of the disbelievers who openly belie the Hereafter has been described, and in the last four ayaat, the state of those hypocrites who apparently are Muslims but have no idea of the Hereafter, its judgment and the meting out of rewards and punishments accordingly has been described. On the whole, the object of depicting the attitude and conduct of two kinds of people is to impress the point that man cannot develop a strong, stable and pure character in himself unless he believes in the Hereafter.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 6

Some Virtues of the Chapter

Narrated from Jabir, the Messenger of Allah recited the Chapters of Al-Kafiroon and Al-Ikhlaas in the two Rakahs of Tawaf. Recorded in Sahih Muslim

Narrated from Abdullah Ibn Umar, the Messenger of Allah recited in the two Rakahs before the Morning Prayer and the two Rakahs after the Sunset prayer on approximately ten or twenty different occasions the Chapters of Al-Kafiroon and Al-Ikhlaas. Recorded by Imam Ahmad

Narrated from Abdullah Ibn Umar in another narration, he said, "I watched the Prophet twenty-four or twenty-five times reciting in the two Rakahs before the Morning Prayer and the two Rakahs after the Sunset prayer the Chapters of Al-Kafiroon and Al-Ikhlaas. Recorded by Imam Ahmad

Narrated from Abdullah Ibn Umar in another narration, he said, "I watched the Prophet for a month and he would recite in the two Rakahs before the Morning Prayer the Chapters of Al-Kafiroon and Al-Ikhlaas. Recorded by Imam Ahmad, At-Tirmidhi, Ibn Majah, An-Nasa’i

Brief Overview of the Chapter

Although a storm of opposition had arisen in the pagan society of Makkah from Quraysh against the message of Islam preached by the Prophet, the chiefs of Quraysh had not yet lost hope that they would reach some sort of a compromise with him. Therefore, from time to time they would visit him with different proposals of compromise in order for him to accept one of them and the dispute between them was brought to an end. In this regards, different narrations have been related.

Nonetheless, If we limit our talk here to just the different proposals that were proposed to the Prophet by the chiefs of Quraysh in order to reach some agreement with him, it is astonishing to see the extent that they were prepared to go to.

Some of the proposals in which Quraysh proposed were as follows:

• “We shall give you (O Muhammad) so much wealth, that you will become the richest man in Makkah.
• “We will give you whichever woman you like in marriage.
• “O Muhammad. If you kiss our gods (i.e. the idols) we shall worship your God
• “We are prepared to follow and obey you as our leader, only on the condition that you will not speak ill of our gods. If you do not agree to this, we present another proposal which is to both of our advantages.” When the Prophet asked what it was, they said that if he would worship their gods (Lat and Uzza) for a year, and in turn they would worship his God for the same space of time. The Prophet said, “Wait awhile. Let me see what my Lord commands in this regard.” Thereupon revelation came down. In it was the Chapter of Al-Kafiroon and ayah 64 of the Chapter of Az-Zumar
• “O Muhammad. Let us agree that we would worship your God and you would worship our gods, and we would make you a partner in all our works. If what you have brought was better than what we possess, we would be partners in it with you, and have our share in it, and if what we possess is better than what you have brought, you would be partner in it with us and have your share of it.”

These narrations show that Quraysh had proposed things to the Prophet not only on one occasion, but on many. Therefore there was a need that they should be given a definite and decisive reply in order that their hopes of him coming to terms with them on the principle of “give and take” were ended forever.

If the Chapter is read with this background in mind, one finds that it was not revealed to preach religious tolerance as some people of today seem to think, but it was revealed in order to detach the Muslims from the religion of the disbelievers; their ways of worship and their gods, and to express their total aversion and disinterest with them and to tell them that Islam and Kufr (disbelief) had nothing in common and there was no possibility of their ever being combined and mixed into one entity.

Although it was addressed in the beginning to the disbelievers of Quraysh in response to their proposals of compromise, it is not confined to them only. Having made it a part of the Qur’an, God gave the Muslims the everlasting teaching that they should absolve themselves by word and deed from the creed of kufr (disbelief) wherever and in whatever form it be, and that they should declare their teachings in faith without any stipulations and without any compromises with the disbelievers.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 3

Some Virtues of the Chapter

Narrated from Ubaydullah ibn Abdullah ibn Utbah that Abdullah Ibn Abbas said to him, "O Ibn Utbah! Do you know the last Chapter of the Qur'an that was revealed?'' He answered, "Yes, it was the Chapter of An-Nasr. Abdullah Ibn Abbas said, “You have spoken truthfully.” Recorded by An-Nasa'i

Brief Overview of the Chapter

God in this Chapter had informed His Messenger that when Islam attained complete victory and the people started entering God’s religion in great numbers, it would mean that the mission, for which he had been sent with to the world, had been fulfilled. Then he was enjoined to busy himself in praising and glorifying God by Whose bounty he had been able to accomplish such a great task, and should implore Him to forgive whatever failings and frailties he might have shown in the performance of the service. Here, by a little consideration one can easily see the great difference that there is between a Prophet and a worldly leader. If a worldly leader in his own lifetime is able to bring about a revolution, which has the aim and objective of his struggle, this would be an occasion for delight for him. But here we witness quite another phenomenon. The Messenger of God in a brief space of 23 years revolutionized an entire nation as regards its beliefs, thoughts, customs, morals, and ways of living, economy, politics, and military ability and raised it from ignorance and barbarism with the light of divine guidance to enable it to conquer the world and become the leader of nations. Yet when he had accomplished this unique task, he was not enjoined to celebrate it but to glorify and praise God and to ask for His forgiveness, upon which he busied himself, humbly implementing the command of his lord.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 5

Brief Overview of the Chapter

This is the only place in the Qur’an where a person from amongst the enemies of Islam has been condemned by name, whereas throughout Prophet Hood there were many people who were in no way less hostile to Islam and the Prophet Muhammad than Abu Lahab. Therefore the question arises, what were the special traits of this one character which became the basis of his condemnation by name? To understand this, it is necessary that one should understand the Arabian society of that time and the role that Abu Lahab played in it. A brief overview of that situation follows.

In ancient days since there prevailed chaos and confusion, bloodshed and plunder throughout Arabia, and the condition since centuries was that a person could have no guarantee of the protection of life, honour and property except with the help and support of his clansmen and blood relations, therefore Selat Ar-Rahim (good treatment of the relatives) was esteemed most highly among the moral values of the Arabian society and breaking off of connections with the kindred was regarded as a great sin. Under the influence of the same Arabian tradition when the Prophet began to preach the message of Islam, the other clans of Quraysh and their chiefs resisted and opposed him tooth and nail, but Banu Hashim and Banu al-Muttalib did not oppose him, instead they continued to support him openly, although most of them had not yet believed in his Prophet Hood. The other clans of Quraysh themselves regarded this support through blood relations of the Prophet as perfectly in accordance with the moral traditions of Arabia. That is why they never taunted Banu Hashim and Banu al-Muttalib in that they had abandoned their moral principles by supporting a person who was preaching a new faith. They knew and believed that they could in no case hand over an individual of their clan to his enemies, and their support and aid of a clansman was perfectly natural in the sight of Quraysh and the other people of Arabia.

This moral principle which the Arabs even in the pre-Islamic days of ignorance regarded as worthy of respect and inviolable, was broken only by one man in his enmity of Islam; and that was Abu Lahab, the son of Abdul-Muttalib, the uncle of the Prophet. In Arabia, an uncle represented the father especially when the nephew was fatherless. The uncle was expected to look after the nephew as one of his own children. However, this man in his hostility to Islam and love of disbelief trampled all over the Arab traditions and placed them under his foot.

On account of these very misdeeds and many more not mentioned, this man was condemned in the Qur’an by name, and there was a special need for it. When the Prophet’s own uncle followed and opposed him before the Arabs who came for hajj from outside Makkah, or gathered together in the fares held at different places, they regarded it as against the established traditions of Arabia that an uncle should run down his nephew without a reason, should pelt stones at him and bring false accusations against him publicly. They were, therefore influenced by what Abu Lahab said and were involved in doubt about the Prophet. But when this Chapter was revealed and Abu Lahab filled with rage, he started uttering nonsense; the people realized that what he said in opposition to the Prophet was not at all reliable, for he had only said all that in his mad hostility to his nephew.

Besides, when his uncle was condemned by name, the people’s expectation that the Messenger could treat some relative leniently in the matter of religion was answered forever. When the Messenger’s own uncle was taken to task publicly, the people understood that there was no room for preference or partiality in their faith. A non-relative could become a near and dear one if he believed and a near relation a non-relative if he disbelieved. Thus, there is no place for the ties of blood in religion.

Place were Chapter was Revealed: Makkah (Makkat Al Mukarramah)

Number of Ayaat: 4

Some Virtues of the Chapter

Narrated from Ubayy ibn Ka`b, that the polytheists said to the Prophet, “O Muhammad! Tell us the lineage of your Lord.” So Allah revealed the Chapter of Al-Ikhlaas. Recorded by Imam Ahmad, At-Tirmidhi and Ibn Abi Hatim

Narrated Amrah bint Abdur-Rahman, who used to stay in the apartment of A'ishah, the wife of the Prophet, that A'ishah said, “The Prophet sent a man as the commander of a war expedition and this man used to lead his companions in prayer with the recitation of the Qur'an. And he would complete his recitation with the Chapter of Al-Ikhlaas.” When they returned they mentioned this to the Prophet and he said, “Ask him why does he do that?!” So they asked him and he said, “Because it is the description of Ar-Rahman (the Most-Merciful) and I love to recite it. So the Prophet said, “Inform him that Allah the Most High loves him.” Recorded in Sahih Al-Bukhari, Sahih Muslim and An-Nasa’i

Narrated from Abu Sa`id that a man heard another man reciting the Chapter of Al-Ikhlaas and he was repeating it over and over. So when morning came, the man went to the Prophet and mentioned that to him in a manner as if he was belittling it. The Prophet said, “By He in Whose Hand is my soul, verily it is equivalent to a third of the Qur'an. Recorded in Sahih Al-Bukhari, Abu Dawood and An-Nasa'i

Narrated from Abu Sa`id, that the Messenger of Allah said to his Companions, “Is one of you not able to recite a third of the Qur'an in a single night?” This was something that was difficult for them and they said, "Which of us is able to do that, O Messenger of Allah?'' So he replied, “The Chapter of Al-Ikhlaas is a third of the Qur'an. Recorded in Sahih Al-Bukhari

Narrated from Ubayd ibn Hunayn that he heard Abu Hurayrah saying, “I went out with the Prophet and he heard a man reciting the Chapter of Al-Ikhlaas. So the Messenger of Allah said, “It is obligatory.” I asked, “What is obligatory?” He replied, “Paradise.” Recorded by Imam Malik, At-Tirmidhi and An-Nasa’i

Narrated from Mu’adh ibn Abdullah ibn Khubayb, who reported that his father said, "We became thirsty and it had become dark while we were waiting for the Messenger of Allah to lead us in prayer. Then, when he came out he took me by my hand and said, “Say.” Then he was silent. Then he said again, “Say.” So I said, “What should I say?” He said, “Say: He is Allah, the One and the two Chapters of Refuge (i.e. Recite the Chapters of Al-Ikhlaas, Al-Falaq and An-Naas) when you enter upon the evening and the morning three times each. They will be sufficient for you two times every day.” Recorded by Abdullah ibn Imam Ahmad, Abu Dawood, At-Tirmidhi and An-Nasa’i

Narrated from A'ishah, that whenever the Prophet would go to bed every night, he would put his palms together and blow into them and then recite into them the Chapters of Al-Ikhlaas, Al-Falaq and An-Naas. Next, he would wipe whatever he was able to of his whole body with his palms starting with the wiping of his head and face and the front part of his body. He would do this wiping three times. Recorded in Sahih Al-Bukhari and the Sunan compilers.

Brief Overview of the Chapter

This chapter was sent down in relation to the comments and demands of the Pagans in relation to finding out about the one true God, whom the Prophet was calling to his worship alone. Some of these comments are as follows:

1. “Tell us of the ancestry of your Lord.”
2. “O Muhammad, tell us of the attributes of your Lord, Who has sent you as a Prophet.”
3. “Tell us of your lords ancestry,”

A little consideration of the above remarks regarding the occasion of the revelation of this Chapter shows the religious concepts of the world at the time the Prophet began to preach the message of Tawheed. The polytheists were worshipping gods made of wood, stone, gold, silver and other substances. These gods had a form, shape and body. The gods and goddesses were descended from each other. No goddess was without a husband and no god without a wife. They stood in need of food and drink and their devotees arranged these for them. A large number of the polytheists believed that God assumed human form and there were some people who descended from Him.

Although the Christians claimed to believe in One God, yet their God also had at least a son, and besides the Father and Son, the Holy Ghost also had the honour of being an associate in Godhead; so much so that God had a mother and a mother-in-law too.

The Jews also claimed to believe in One God, but their God too was not without physical, material and other human qualities and characteristics. He went for a stroll, appeared in human form, wrestled with a servant of His, and was father of a son, Ezra. Besides these religious communities, the Zoroastrian mists were fire worshipers, and the Sabeans star worshipers. Under such conditions when the people were invited to believe in God, the One Who has no associate, it was inevitable that questions arose in the minds as to what kind of a God it was, Who was the one and Only Lord and invitation to believe in Whom was being given at the expense of all other gods and deities. It is a miracle of the Qur’an that in a few words, a brief and concise Chapter answered all the questions and presented a clear concept of the Being of God, destroying all polytheistic concepts and leaving no room for the ascription of any of the human qualities to His Being.

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 5

Some Virtues of the Chapter

Narrated from Zirr ibn Hubaysh that Ubayy ibn Ka`b told him that Abdullah Ibn Masood did not record the Mu`awwidhatayn in his Mushaf (i.e. his copy of the Qur'an). So Ubayy said, "I testify that the Messenger of Allah informed me that Gibriel said to him, Say, "I seek refuge with the Lord of Al-Falaq.” So he said it. And Gibriel said to him, Say, "I seek refuge with the Lord of mankind.” So he said it. Therefore, we say what the Prophet said.” Recorded by Imam Ahmad

Narrated Uqbah ibn Amir, that the Messenger of Allah said, “Do you not see that there have been ayaat revealed to me tonight the likes of which have not been seen before. They are the Chapters of Al-Falaq and An-Naas. Recorded in Sahih Muslim, At-Tirmidhi, An-Nasa’i and by Imam Ahmad

Narrated from Uqbah ibn Amir that he said, "While I was leading the Messenger of Allah along one of these paths he said, “O Uqbah! Will you not ride?” I was afraid that this might be considered an act of disobedience. So the Messenger of Allah got down and I rode for a while. Then he rode. Then he said, “O Uqbah! Should I not teach you two Chapters that are of the best two Chapters that the people Recite?” I said, “Of course, O Messenger of Allah.” So he taught me to recite the Chapters of Al-Falaq and An-Naas. Then the call was given to begin the prayer and the Messenger of Allah went forward to lead the people, and he recited them in the prayer. Afterwards he passed by me and said, “What do you think, O Uqayb?! Recite these two Chapters whenever you go to sleep and whenever you get up.” Recorded by Abu Dawood, An-Nasa’i and Imam Ahmad

Narrated Uqbah ibn Amir, he said, “I was walking with the Messenger of Allah when he said, “O Uqbah! Say!” I replied, “What should I say?” So he was silent and did not respond to me. Then he said, “Say!” I replied, “What should I say O Messenger of Allah?” He said, “Say, I seek refuge with the Lord of Al-Falaq.” So, I recited it until I reached its end. Then he said, “Say!” I replied, “What should I say O Messenger of Allah?” He said, “Say, I seek refuge with the Lord of mankind.” So, I recited it until I reached its end. Then the Messenger of Allah said, “No person beseeches with anything like these, and no person seeks refuge with anything like these.” Recorded by An-Nasa’i

Narrated from A'ishah, that whenever the Messenger of Allah was suffering from an ailment, he would recite the Mu`awwidhatayn over himself and blow over himself. Then if his pain became severe, A'ishah said that she would recite the Mu`awwidhatayn over him and take his hand and wipe it over himself seeking the blessing of those Chapters. Recorded in Sahih Al-Bukhari, Abu Dawood, An-Nasa'i, Ibn Majah and Imam Malik.

Narrated from Abu Sa`id, that the Messenger of Allah used to seek protection against the evil eyes of the Jinn and of mankind. But when the Mu`awwidhatayn were revealed, he used them for protection and abandoned all else besides them. Recorded by At-Tirmidhi, An-Nasa'i and Ibn Majah

Brief Overview of the Chapter

The conditions under which these two Chapters were sent down in Makkah were as follows. As soon as the Prophet began to preach the message of Islam, it seemed as though he had provoked all classes of the people around him. As his message spread the opposition of the disbelieving Quraysh also became more and more intense. As long as they had any hope that they would be able to prevent him from preaching his message by throwing some temptation in his way or striking some bargain with him, their hostility did not become very active. But when the Prophet disappointed them completely that he would not accept any kind of compromise with them in the matter of faith, after telling them plainly the words of his Lord from the Chapter of Al-Kafiroon, “I do not worship those whom you worship nor do you worship whom I worship. For you is your religion and for me is mine,” the hostility touched its extreme limits. Particularly families who had members who had accepted Islam, were burning with rage from within against the Prophet. They were cursing him, holding secret consultations to kill him quietly in the dark of the night, so that the Banu Hashim could not discover the murderers and take revenge. Magic and charms were being worked on him so as to cause his death, make him fall ill or become mad. Satan’s from among men and Jinn spread on every side so as to whisper evil into the hearts of the people against him and the Qur’an brought by him, so that they became suspicious of him and fled him. There were many people who were burning with envy against him, for they could not tolerate that a man from another family or clan than their own should flourish and become prominent. For instance, the reason why Abu Jahl was crossing every limit in his hostility to him has been explained through his own words, “We and Banu Abdil-Manaf (to which the Prophet belonged) were rivals of each other. If they fed others, we too fed others. If they provided conveyances to the people, we too did the same. If they gave donations, we too gave donations; so much so that when they and we have become equal in honour and nobility, they now proclaim that they have a Prophet who is inspired from the heavens. How can we compete with them in this field?! By God, we will never acknowledge him nor affirm faith in him!”

Such were the conditions when the Prophet was commanded to tell the people, “I seek refuge with the Lord of the dawn, from the evil of everything that He has created, and from the evil of the darkness of night and from the evil of magicians, men and women, and from the evil of the envious,” and to tell them, “I seek refuge with the Lord of mankind, the King of mankind, and the Deity of mankind, from the evil of the whisperer who returns over and over again, who whispers evil into the hearts of men, whether he be from among the Jinn or men.” This is similar to what the Prophet Moses had been told to say when Pharaoh had expressed his intent in his court to kill him, “I have taken refuge with my Lord and your Lord against every arrogant person who does not believe in the Day of Reckoning.” (Ghafir: 27) And, “I have taken refuge with my Lord and your Lord lest you should attack me.” (Ad-Dukhan: 20).

On both occasions these great Prophets of God were confronted with well-equipped, resourceful and powerful enemies. On both occasions they stood firm on their message of Truth against their strong opponents, whereas they had no material power on the strength of which they could fight them, and on both occasions they utterly disregarded the threats and dangerous plans and hostile devices of the enemy, saying, “We have taken refuge with the Lord of the universe against you.” Obviously, such firmness and steadfastness can be shown only by the person who has the conviction that the power of His Lord is the supreme power and that all powers of the world are insignificant against Him, and that no one can harm the one who has taken His refuge. Only a person with conviction in the strength of God can stand up to any level of tyranny and oppression saying, “I will not give up preaching the Word of Truth. I care the least for what you may say or do, for I have taken refuge with my Lord and your Lord, the Lord of all that exists.”

Place were Chapter was Revealed: Madinah (Madinat Al Munawarrah)

Number of Ayaat: 6

Conclusion

For virtues and brief overview of this Chapter, please refer to previous Chapter. The revelation of these Chapters and their virtues are one and the same.

Relationship between the Chapter of Al-Fatihah and Al-Mu’awwidhatayn

The last thing which is noteworthy of mentioning with regards to the Mu’awwidhatayn is the relationship between the beginning and the end of the Qur’an. Although the Qur’an has not been arranged chronologically, the Prophet arranged the ayaat and Chapters revealed during his 23 years of Prophethood in the order found. This was done on different occasions to meet the different needs and situations, however this was not done by himself, but by the command of God Who revealed them. According to this order, the Qur’an opens with the Chapter of Al-Fatihah and ends with the Mu’awwidhatayn. Now, let us have a look at the two.

In the beginning, after praising and glorifying God, Who is Lord of the worlds, the Most Kind and Most Merciful, the Master of the Judgment Day, the servant submits, “Lord, You alone I worship and to You alone I turn for help, and the most urgent help that I need from You is to be guided to the Right Path.” In answer, he is given by God the whole Qur’an to show him the Straight Way, which is concluded like this. Man prays to God, Who is the Lord of dawn, the Lord of men, the King of men, the Deity of men, saying, “I seek refuge only with You for protection from every evil and mischief of every creature, and in particular, from the evil whisperings of devils, be they from among men or Jinn, for they are the greatest obstacle in following the Straight Way.” The relationship that the beginning bears with the end, cannot remain hidden from anyone who has understanding and insight.