بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِِ

Al Islam

The Official Website of the Ahmadiyya Muslim Community
Muslims who believe in the Messiah,
Hazrat Mirza Ghulam Ahmad Qadiani(as)Muslims who believe in the Messiah, Hazrat Mirza Ghulam Ahmad Qadiani (as), Love for All, Hatred for None.

CHAPTER 37

As-Saffat

(Revealed before Hijrah)

Title and Place of Revelation

Baihaqi and Ibn Mardawaih report Ibn ‘Abbas as saying that the Surah was revealed at Mecca. According to Qurtubi the consensus of scholarly opinion regards the Surah as of Meccan origin, having been revealed very early in the Holy Prophet’s ministry. Its style and subject matter also support this view. The Surah takes its title from the opening words of the second verse.

Connection with the Preceding Surah

In the preceding Surah, the Holy Prophet was called "the Perfect Leader" who was given the Quran as an infallible guide for the whole of humanity till the end of time. In the beginning of the present Surah, we are told that this "Perfect Leader" will, with the help of the Quran and his own noble example, succeed in bringing into being a community of righteous men, who by their words and deeds will bear witness to the Unity of God and, by their indefatigable endeavours and noble conduct, will preach and establish that doctrine in Arabia and will carry the light of Islam to the ends of the earth. They will count no sacrifice too great to establish God’s glory and praises in the world.

Subject Matter

The Surah opens with a firm Divine declaration that under the fostering care of the Holy Prophet—"the Perfect Leader"—a community of noble and righteous men will be born who will not only glorify God and sing His praises themselves—so much so that the sandy wilderness of Arabia will reverberate with them—but by precept and example prevent others also from idol worship and evil practices, till the Unity of God will become firmly established in Arabia and from there the light of Islam will spread to the ends of the earth.

The Surah then proceeds to say that whenever there comes a Prophet of God in the world the forces of darkness seek to obstruct the spread of the message of truth by misrepresenting and misinterpreting it or by misquoting the Prophet and tearing a passage out of his revelation and mixing much falsehood with it. But they completely fail in their evil designs, and truth continues to make progress. The Surah further says that when disbelievers are told that the teachings of the Quran will bring about a great change in Arabia and the spiritually dead Arabs will not only receive a new life but having received it themselves will impart it to others, the disbelievers jeer and scoff at the idea and call it the ravings of a maniac and the phenomenon as outside the bounds of possibility like the coming into life of those who are physically dead. The Surah replies to the firm denial of the disbelievers of this phenomenon with a still firmer affirmation that such a thing will certainly come to pass and when it came to pass they will suffer disgrace and humiliation and that will be the time of the final decision for them. Next, we are told that when heavenly punishment overtakes the guilty people, the leaders of disbelief and their followers blame and condemn each other, but their mutual condemnation and recrimination prove to be of no avail. And as both the parties are equally to blame, therefore, both equally share the punishment for calling the Prophet a liar and a maniac and for rejecting him.

After this the Surah gives a brief description of the heavenly blessings that will be bestowed upon the righteous and chosen servants of God. It says that they will be seated on thrones, in the Gardens of Bliss, and will be served with fruits and drinks of various tastes which will cause no headache or intoxication and that they will have beautiful consorts and faithful and loyal companions. This description of heavenly blessings and bounties, to be bestowed on the believers, is followed by an account of the punishment which will be meted out to the rejecters of truth and persecutors of God’s Prophets. They will be given the tree of Zaqqum to eat and boiling water to slake their thirst and their ultimate abode will be Hell. Such is always the end of those who refuse to listen to truth and reject it and this is the supreme lesson which is writ large on the pages of history.

Next, the Surah gives a few illustrations from the lives of Divine Prophets to show that the cause of truth never fails and its rejection is never productive of good results. The illustrations given are from the lives of Noah, Abraham, Moses, Elijah, Jonah and Lot. We are told that in extremely adverse circumstances and against heavy odds, Noah succeeded in his mission. His enemies were destroyed by the Flood and his followers saved, and he was remembered with love and respect by the generations that followed. Abraham came after Noah. He was born among a people who blindly worshipped images and stones. Being an uncompromising iconoclast he carried on a relentless campaign against idolatry. He told his people that as their gods did not listen to their prayers they were of no use to them. He broke the idols in order to bring home to them the futility and folly of idol worship and to make them realise that those gods who could not save themselves from being broken into pieces would not be able to help them in case of need. In this way Abraham sought to wean his people away from their idolatry. But the forces of evil would not accept defeat. They made common cause against Abraham and sought to cast him into the fire. But he remained safe and they were frustrated in their plans against him. Besides, God blessed him with two sons—Ishmael and Isaac. Ishmael was faced with a severe trial. In fulfilment of his vision Abraham prepared himself to slaughter him, then his only son. He asked Ishmael if he was ready to give his life to fulfil the Divine command. Ishmael did not evince the least hesitancy in laying down his life. The only answer he gave to his father’s query was in words full of pathos. "My father," he said, "do as thou art commanded, God willing, thou wilt find me of those who are steadfast in their faith." But God had willed otherwise. Abraham was told that he had already fulfilled his vision and had carried out the Divine command and that he should slaughter a ram instead of sacrificing Ishmael. This noble act of Abraham and Ishmael stands as a unique and imperishable testimony to the goodness and greatness of both the father and the son. They secured a certificate of Divine pleasure embodied in the words; "they were among Our believing servants."

Abraham’s account is followed by a brief reference to Moses and Aaron—how God saved them and their people from the clutches of Pharaoh and how the wicked tyrant was drowned with his mighty hosts before their very eyes and how as a reward for their steadfast loyalty in the face of grave trials, God blessed Moses and Aaron with a Book which was a great source of spiritual light and guidance for the Israelites. Next are mentioned Elijah and Lot and last of all a somewhat detailed description is given of Prophet Jonah. We are told that Jonah fled from his people because they rejected his Message, and sailed in a boat full of passengers. He was thrown overboard and was swallowed by a fish which later on disgorged him on a bare tract of land. He then went back to his people who eventually believed in him.

After giving a brief account of some of the Divine Prophets and their enemies with the object of showing that those who seek to frustrate God’s plans and thwart His designs meet with frustration and failure and that truth eventually triumphs and prospers, the Surah, in the concluding verses, winds up its central theme—the repudiation and condemnation of idol worship, particularly, the worship of angels. The idol worshippers are reprimanded that they are foolish enough not to understand the simple fact that the ascription of Divine powers and attributes to weak human beings or to forces of nature or even to angels who themselves are created beings offends against human reason, common-sense and conscience. They are further told that the angels are only God’s creatures who have specific duties to perform and who praise God and glorify Him.

The Surah ends on the note that it is an unalterable Divine decree that when forces of darkness are pitted against God’s Prophets and His chosen servants, the latter receive Divine succour, and being God’s own chosen servants succeed in their mission, while the votaries of Satan meet with defeat and discomfiture. This fact has been proved again and again in the lives of Divine Messengers and it leads to but one conclusion that "all praise belongs to God, the Lord of all the worlds."

37. الصّٰفّٰت

سورۃالصّافّات مکی سورت ہے اور بسم اللہ سمیت اس کی ایک سو تراسی آیات ہیں۔ 

پیشتر اس کے کہ سورۃ الصّافّات کی ابتدائی آیات کی تشریح کی جائے یہ ذکر ضروری ہے کہ ان آیات میں یہ بتایا گیا ہے کہ یہ مذکورہ پیشگوئیاں جب پوری ہوں گی تو لازماً یہ بھی ثابت ہو جائیگا کہ جس احیاءِ نَو کا بڑی تحدّی سے اعلان فرمایا گیا ہے وہ بھی لازماً ہوکر رہے گا جیسا کہ آیت کریمہ نمبر ۱۲ میں اللہ تعالیٰ فرماتا ہے کہ تُو ان سے پوچھ کہ کیا تم اپنی تخلیق میں زیادہ قوی ہو یا وہ جن کو اللہ تعالیٰ نے خِلقت عطا فرمائی۔ اس سوال کے بعد جو کافروں کو مبہوت کرنے والا ہے یہ اعلان فرمایا گیا ہے کہ بحیثیت خالق، اللہ تعالیٰ یقینا تمہاری تخلیق کی طاقتوں سے بہت اونچا مقام رکھتا ہے اور اس بات پر قادر ہے کہ جب تم مر کر مٹی ہو جاؤ گے تو پھر تمہیں از سرِنَو زندہ کردے اور ساتھ یہ تنبیہ بھی ہے کہ جب تم دوبارہ زندہ کئے جاؤ گے تو تم ذلیل بھی کئے جاؤگے۔ یعنی وہ لوگ جو اپنی تخلیق کے بلند بانگ دعاوی کیا کرتے تھے ان پر یہ ثابت ہو جائے گا کہ ان کی تخلیق کی تو کوئی حیثیت ہی نہیں اور اَشَدُّ خَلْقًا صرف اللہ تعالیٰ ہی کی ذات ہے۔ 

اب ہم ابتدائی آیات کی طرف پھر متوجہ ہوتے ہیں۔ وَالصَّافَّاتِ صَفًّا میں درحقیقت ان جنگی طیاروں کی خبر دی گئی ہے جنہیں انسان بنائے گا اور وہ صف بصف دشمنوں پر حملہ آور ہوں گے اور بار بار ان کو متنبہ کریں گے اور ایسے پمفلٹس بکثرت ان پر گرائیں گے جن میں ان کے لئے یہ پیغام ہوگا کہ اپنی گردنیں ہمارے سامنے جھکا دو ورنہ تم ہلاک کردیئے جاؤگے۔ 

اس کے بعد اللہ تعالیٰ فرماتا ہے کہ ان کی کیا حیثیت ہے کہ وہ اپنی ظاہری طاقت کے نتیجہ میں اپنی خدائی کا دعویٰ کریں۔ اللہ ایک ہی ہے۔ 

پھر فرمایا کہ وہ مشارق کا ربّ ہے۔ یہ آیت بھی ایک پیشگوئی کا رنگ رکھتی ہے ورنہ اُس زمانہ میں تو کئی مشارق کا کوئی تصور موجودنہیں تھا جو اِس زمانہ میں پیدا ہوا ہے۔ یہ وہ دور ہوگا جب انسان مختلف نئی ایجادات کے ذریعہ جو بہت اونچی اڑان کی مقدرت رکھتی ہوں گی جیسے راکٹ وغیرہ، کوشش کرے گا کہ ملاء اعلیٰ کے بھید معلوم کرے، جیسا کہ فی زمانہ ایسی کوششیں ہو رہی ہیں۔ مگر ہر طرف سے ان پر پتھراؤ ہوگا یعنی اجرامِ سماوی سے برسنے والے نہایت ہی خطرناک پتھروں کا نشانہ بنائے جائیں گے اور سوائے اس کے کہ قریب کے آسمان کے کچھ راز حاصل کرلیں وہ کامیاب نہیں ہوں گے۔ یہ وہ تمام امور ہیں جن پر زمانہ اور زمانہ کی نئی ایجادات گواہ ہیں کہ بعینہٖ یہی کچھ ہو رہا ہے۔ 

اس سورت کے آغاز میں چونکہ جنگوں کا ذکر ہے جو مادی فتوحات کی خاطر قوموں کے درمیان لڑی جائیں گی اس لئے اس میں آنحضرت صلی اللہ علیہ و سلم اور آپؐ کے صحابہ کے اس قتال کا ذکر بھی فرمایا گیا جو خالصۃً للہ تھا اور جس میں دوسروں کا خون بہانے کے لئے تلوار نہیں اٹھائی گئی تھی بلکہ قربانیوں کی طرح صحابہ کی جماعت کو ذبح کیا جانا تھا اور اس امر کا تعلق حضرت ابراہیم علیہ الصلوٰۃ والسلام کی اس قربانی سے تھا جو آپؑ نے اپنے بیٹے کو ذبح کرنے کی آمادگی کی صورت میں کی تھی۔ مفسرین کا یہ خیال کہ کوئی مینڈھا جھاڑی میں پھنس گیا تھا اور حضرت اسماعیل علیہ السلام کو اس عظیم ذبح کے بدلہ چھوڑ دیا گیا نہایت ہی بودا خیال ہے جس کا نہ قرآن میں ذکر ہے نہ حدیث میں۔ حضرت اسماعیل علیہ الصلوٰۃ والسلام کے مقابل پر ایک مینڈھا کیسے عظیم تر ہوسکتا ہے؟ حضرت اسماعیلؑ کو اس لئے زندہ رکھا گیا تاکہ دنیا اُس ذبحِ عظیم کا نظارہ دیکھ لے جو حضرت رسول اللہ صلی اللہ علیہ و سلم کے زمانہ میں پیش آیا۔ 

سورۃ الصافات کی نسبت سے جہاں اس سے پہلے بہت سے صف بند حملہ آوروں کا ذکر گزرا ہے، اس سورت کے آخر پر قرآن کریم یہ بیان فرماتا ہے کہ اصل صف بند فوجیں تو ہماری ہیں۔ اس میں آنحضرت صلی اللہ علیہ وسلم کی صف بند فوجوں کا ذکر بھی فرمادیا گیا اور ان فرشتوں کا بھی جو آپؐ کی حمایت کے لئے صف بصف آسمان سے نازل کئے گئے۔ جس کا آخری نتیجہ یہی تھا کہ بظاہر تو یہ کمزور، صف بند قتال کرنے والے جن کا دشمن ان سے بہت زیادہ طاقت رکھتا تھا مغلوب ہو جاتے مگر اللہ کی تقدیر غالب آئی اور اللہ اور اللہ والے ہی غالب آئے۔


[37:1]   
English
In the name of Allah, the Gracious, the Merciful.
اُردو
اللہ کے نام کے ساتھ جو بے انتہا رحم کرنے والا، بِن مانگے دینے والا (اور) بار بار رحم کرنے والا ہے۔

[37:2]   
English
By those who range themselves in close ranks,
اُردو
قطار در قطار صف بندی کرنے والی (فوجوں) کی قسم۔

[37:3]   
English
Then they drive away the enemy vigorously,
اُردو
پھر اُن کی جو للکارتے ہوئے ڈپٹنے والیاں ہیں۔

[37:4]   
English
Then they recite the Quran as a Reminder,
اُردو
پھر ذکر بلند کرنے والیوں کی۔

[37:5]   
English
Surely your God is One,
اُردو
یقیناً تمہارا معبود ایک ہی ہے۔

[37:6]   
English
Lord of the heavens and the earth and all that is between them and the Lord of the sun’s risings.
اُردو
آسمانوں کا بھی ربّ ہے اور زمین کا بھی اور اس کا بھی جو ان دونوں کے درمیان ہے اور تمام مشرقوں کا ربّ ہے۔

[37:7]   
English
We have adorned the lowest heaven with an adornment — the planets;
اُردو
یقیناً ہم نے نزدیک کے آسمان کو ستاروں کے ذریعہ ایک زینت بخشی۔

[37:8]   
English
And have guarded it against all rebellious satans.
اُردو
اور (یہ) حفاظت کے طور پر ہے ہر دھتکارے ہوئے شیطان سے۔

[37:9]   
English
They cannot hear anything from the exalted assembly of angels — and they are pelted from every side,
اُردو
وہ ملاءاعلیٰ کی باتیں نہیں سن سکیں گے اور ہر طرف سے پتھراؤ کئے جائیں گے۔

[37:10]   
English
Repulsed, and for them is a perpetual punishment —
اُردو
اس حال میں کہ دھتکارے ہوئے ہیں اور ان کے لئے چمٹ جانے والا عذاب (مقدر) ہے