الَّذِیۡنَ یَذۡکُرُوۡنَ اللّٰہَ قِیٰمًا وَّ قُعُوۡدًا وَّ عَلٰی جُنُوۡبِہِمۡ وَ یَتَفَکَّرُوۡنَ فِیۡ خَلۡقِ السَّمٰوٰتِ وَ الۡاَرۡضِ ۚ رَبَّنَا مَا خَلَقۡتَ ہٰذَا بَاطِلًا ۚ سُبۡحٰنَکَ فَقِنَا عَذَابَ النَّارِ ﴿۱۹۲﴾
ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَٰمٗا وَقُعُودٗا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَكَّرُونَ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ رَبَّنَا مَا خَلَقۡتَ هَٰذَا بَٰطِلٗا سُبۡحَٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ
d. 4:104; 10:13; 39:10; 62:11. (close)
a. 38:28. (close)
547. The grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The whole universe having been created to serve man, the creation of man himself must have a great purpose. When man ponders over the spiritual implication of the physical phenomenon of the creation of the universe and the consummate order that pervades it, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this universe in vain. (close)
c. 4:104; 10:13; 39:10; 62:11. (close)
d. 38:28. (close)
474. Important Words:
باطلا (in vain) is derived from بطل meaning, it was or became false or vain, or void or futile or devoid of virtue or of no account. They say ذھب دمه باطلا meaning his blood went for nothing, i.e. went unretaliated. بطل فی حدیثه means, he jested or was not serious in his discourse. باطل therefore, means: false, spurious, vain, useless, void and of no account (Lane).
Such a grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The phenomenon of day and night referred to in the preceding verse affords an illustration of how this purpose is served. With the rising of the sun the whole world is illuminated, and men begin to work. Then night falls and the light of the sun is hidden from our view and men go to sleep, but even then some heavenly bodies are busy doing their allotted task. Thus both during day and night heavenly bodies perform their appointed functions and loyally serve man. The whole universe having been created to serve man, the creation of man must also have a great purpose. Of men, some are bright in themselves like the sun, and there are others who possess no intrinsic light of their own but borrow it from others. Such men as place themselves in right relation to the Sun of the spiritual realm become enlightened, while those that keep away from it are left in the dark.
When man ponders over the spiritual implication of the physical phenomenon of the creation of heavens and earth, the alteration of day, and night and the consummate order that pervades the universe, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this in vain. Then apprehension takes hold of him lest he should become deprived of the light of the spiritual Sun and he cries out: Save us from the punishment of Fire, which is nothing but being overtaken by spiritual darkness and moral degradation. (close)
رَبَّنَاۤ اِنَّکَ مَنۡ تُدۡخِلِ النَّارَ فَقَدۡ اَخۡزَیۡتَہٗ ؕ وَ مَا لِلظّٰلِمِیۡنَ مِنۡ اَنۡصَارٍ ﴿۱۹۳﴾
رَبَّنَآ إِنَّكَ مَن تُدۡخِلِ ٱلنَّارَ فَقَدۡ أَخۡزَيۡتَهُۥۖ وَمَا لِلظَّـٰلِمِينَ مِنۡ أَنصَارٖ
A true believer dreads nothing so much as the displeasure of God, which is like fire that burns up all traces of goodness, and this fire is the heritage of the wrongdoers only, whom nothing can save from punishment. (close)
رَبَّنَاۤ اِنَّنَا سَمِعۡنَا مُنَادِیًا یُّنَادِیۡ لِلۡاِیۡمَانِ اَنۡ اٰمِنُوۡا بِرَبِّکُمۡ فَاٰمَنَّا ٭ۖ رَبَّنَا فَاغۡفِرۡ لَنَا ذُنُوۡبَنَا وَ کَفِّرۡ عَنَّا سَیِّاٰتِنَا وَ تَوَفَّنَا مَعَ الۡاَبۡرَارِ ﴿۱۹۴﴾ۚ
رَّبَّنَآ إِنَّنَا سَمِعۡنَا مُنَادِيٗا يُنَادِي لِلۡإِيمَٰنِ أَنۡ ءَامِنُواْ بِرَبِّكُمۡ فَـَٔامَنَّاۚ رَبَّنَا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَكَفِّرۡ عَنَّا سَيِّـَٔاتِنَا وَتَوَفَّنَا مَعَ ٱلۡأَبۡرَارِ
548. Dhunub, which generally refers to natural human weaknesses and ordinary mistakes and omissions, may represent those dark recesses of the heart where the heavenly light does not properly reach; while Sayyi’at, which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:82 & 3:17. (close)
476. Important Words:
ذنوب (errors) which is of lighter significance and which generally refers to natural weaknesses and ordinary mistakes and omissions, may represent those dark recesses in us where the light of the sun does not properly reach; while سیأت(evils) which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:81 & 3:17.
In 3:191 above, the word "day" in the expression, the alternation of the night and the day, is placed after the word "night," which points to the fact that the spiritual wayfarer, after having passed through the night of trials and sins, finally basks in the light of the spiritual Sun by accepting and following the Divine Crier. But, as the present verse points out, he is afraid lest his weaknesses should retard his progress or lest the dust of his sins and the clouds of his misdeeds should intervene and hide from him the light and warmth of the spiritual Sun, so he humbly prays to God to disperse the dust of his sins and drive away the clouds of his misdeeds.
The expression توفنا مع الابرار rendered as, in death number us with the righteous, literally means, cause us to die with the righteous, meaning, cause us to die when we are righteous or let not death come upon us except when we are righteous. (close)
رَبَّنَا وَ اٰتِنَا مَا وَعَدۡتَّنَا عَلٰی رُسُلِکَ وَ لَا تُخۡزِنَا یَوۡمَ الۡقِیٰمَۃِ ؕ اِنَّکَ لَا تُخۡلِفُ الۡمِیۡعَادَ ﴿۱۹۵﴾
رَبَّنَا وَءَاتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخۡزِنَا يَوۡمَ ٱلۡقِيَٰمَةِۖ إِنَّكَ لَا تُخۡلِفُ ٱلۡمِيعَادَ
a. 14:48; 40:52. (close)
فَاسۡتَجَابَ لَہُمۡ رَبُّہُمۡ اَنِّیۡ لَاۤ اُضِیۡعُ عَمَلَ عَامِلٍ مِّنۡکُمۡ مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی ۚ بَعۡضُکُمۡ مِّنۡۢ بَعۡضٍ ۚ فَالَّذِیۡنَ ہَاجَرُوۡا وَ اُخۡرِجُوۡا مِنۡ دِیَارِہِمۡ وَ اُوۡذُوۡا فِیۡ سَبِیۡلِیۡ وَ قٰتَلُوۡا وَ قُتِلُوۡا لَاُکَفِّرَنَّ عَنۡہُمۡ سَیِّاٰتِہِمۡ وَ لَاُدۡخِلَنَّہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۚ ثَوَابًا مِّنۡ عِنۡدِ اللّٰہِ ؕ وَ اللّٰہُ عِنۡدَہٗ حُسۡنُ الثَّوَابِ ﴿۱۹۶﴾
فَٱسۡتَجَابَ لَهُمۡ رَبُّهُمۡ أَنِّي لَآ أُضِيعُ عَمَلَ عَٰمِلٖ مِّنكُم مِّن ذَكَرٍ أَوۡ أُنثَىٰۖ بَعۡضُكُم مِّنۢ بَعۡضٖۖ فَٱلَّذِينَ هَاجَرُواْ وَأُخۡرِجُواْ مِن دِيَٰرِهِمۡ وَأُوذُواْ فِي سَبِيلِي وَقَٰتَلُواْ وَقُتِلُواْ لَأُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَأُدۡخِلَنَّهُمۡ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ ثَوَابٗا مِّنۡ عِندِ ٱللَّهِۚ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلثَّوَابِ
a. 4:125; 16:98; 20:113. (close)
549. As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women. (close)
b. 16:42; 22:59, 60. (close)
c. See 2:26. (close)
a. 4:125; 16:98; 20:113. 16:42. (close)
b. 22:59, 60. (close)
c. See 2:26. (close)
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed. (close)
لَا یَغُرَّنَّکَ تَقَلُّبُ الَّذِیۡنَ کَفَرُوۡا فِی الۡبِلَادِ ﴿۱۹۷﴾ؕ
لَا يَغُرَّنَّكَ تَقَلُّبُ ٱلَّذِينَ كَفَرُواْ فِي ٱلۡبِلَٰدِ
d. 40:5. (close)
550. The verse, apart from its relevance to the time of the Holy Prophet, is appropriately applicable also to the present dazzling material progress of Christian nations in all departments of life, and warns Muslims against being deceived or overawed by the glamour of this transitory and fleeting progress. (close)
a. 40:5. (close)
The verse, besides relating to the time of the Holy Prophet, has also a most appropriate application to the present dazzling material progress of Christian nations in all departments of life, and warns Muslims not to be deceived or overawed by the glamour of this transitory and fleeting progress. (close)
مَتَاعٌ قَلِیۡلٌ ۟ ثُمَّ مَاۡوٰٮہُمۡ جَہَنَّمُ ؕ وَ بِئۡسَ الۡمِہَادُ ﴿۱۹۸﴾
مَتَٰعٞ قَلِيلٞ ثُمَّ مَأۡوَىٰهُمۡ جَهَنَّمُۖ وَبِئۡسَ ٱلۡمِهَادُ
551. The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them. (close)
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them. (close)
لٰکِنِ الَّذِیۡنَ اتَّقَوۡا رَبَّہُمۡ لَہُمۡ جَنّٰتٌ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا نُزُلًا مِّنۡ عِنۡدِ اللّٰہِ ؕ وَ مَا عِنۡدَ اللّٰہِ خَیۡرٌ لِّلۡاَبۡرَارِ ﴿۱۹۹﴾
لَٰكِنِ ٱلَّذِينَ ٱتَّقَوۡاْ رَبَّهُمۡ لَهُمۡ جَنَّـٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَا نُزُلٗا مِّنۡ عِندِ ٱللَّهِۗ وَمَا عِندَ ٱللَّهِ خَيۡرٞ لِّلۡأَبۡرَارِ
552. Nuzul, a noun-infinitive from Nazala which means, he alighted; he lodged or settled in a place; signifies (1) a place where guests are lodged; (2) food prepared for guests (Lane). (close)
a. See 2:26. (close)
480. Important Words:
نزلا Nuzul (entertainment) is the noun-infinitive from نزل (nazala) meaning he alighted, descended or came down; he lodged or settled in a place. نزلا means, guests; place where guests are made to lodge; food prepared for guests; a blessed food (Lane & Aqrab).
ابرار (the righteous) is the plural of بر (a righteous person). Though for the sake of brevity the word has been translated here as "the righteous", it really signifies "highly righteous persons". See also 2:45, 178.
Righteous people will be, as it were, the guests of God, being housed and fed by Him with blessed food. This, as the verse puts it, will be an entertainment from Allah; but what is actually with Allah for the particularly righteous people is still better.
It must be noted that the verse mentions two classes of good people: (1) الذین اتقوا i.e. those who fear God, viz. ordinarily righteous persons; and (2) الابرار i.e. those who are highly righteous. For the former the words used are من عند الله i.e. they will have entertainment from God, whereas for the latter the words used are عند الله i.e. the highly righteous will, as it were, live with God Himself and enjoy His company. (close)
وَ اِنَّ مِنۡ اَہۡلِ الۡکِتٰبِ لَمَنۡ یُّؤۡمِنُ بِاللّٰہِ وَ مَاۤ اُنۡزِلَ اِلَیۡکُمۡ وَ مَاۤ اُنۡزِلَ اِلَیۡہِمۡ خٰشِعِیۡنَ لِلّٰہِ ۙ لَا یَشۡتَرُوۡنَ بِاٰیٰتِ اللّٰہِ ثَمَنًا قَلِیۡلًا ؕ اُولٰٓئِکَ لَہُمۡ اَجۡرُہُمۡ عِنۡدَ رَبِّہِمۡ ؕ اِنَّ اللّٰہَ سَرِیۡعُ الۡحِسَابِ ﴿۲۰۰﴾
وَإِنَّ مِنۡ أَهۡلِ ٱلۡكِتَٰبِ لَمَن يُؤۡمِنُ بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡكُمۡ وَمَآ أُنزِلَ إِلَيۡهِمۡ خَٰشِعِينَ لِلَّهِ لَا يَشۡتَرُونَ بِـَٔايَٰتِ ٱللَّهِ ثَمَنٗا قَلِيلًاۚ أُوْلَـٰٓئِكَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡۗ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ
a. 3:111. (close)
553. The words, Allah is Swift in settling account, when used in regard to disbelievers, mean that God is Swift in taking account and dealing out punishment; but when used about believers they mean that God is quick in settling accounts and giving rewards (close)
b. 57:29. (close)
The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.
The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards. (close)
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اصۡبِرُوۡا وَ صَابِرُوۡا وَ رَابِطُوۡا ۟ وَ اتَّقُوا اللّٰہَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ ﴿۲۰۱﴾٪
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱصۡبِرُواْ وَصَابِرُواْ وَرَابِطُواْ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُفۡلِحُونَ
b. 8:61. (close)
554. Rabitu means, persevere in fighting against your enemy or tie your horses in readiness at the frontiers; or apply yourselves constantly and assiduously to the obligations of your religion; or be mindful of the times of Prayer (Lane). (close)
555. The five requisites of success mentioned in the verse are: (1) Exercise of patience and steadfastness; (2) showing greater patience and greater steadfastness than the enemy; (3) applying oneself constantly and assiduously to the service of one’s religion and community; (4) keeping vigilant watch at the frontiers both for the purpose of defence and attack; and (5) leading a life of righteousness. Ribat also signifies the human heart. Thus believers are enjoined to be always in a state of readiness to fight internal and external enemies. (close)
c. 8:61. (close)
482. Important Words:
صابروا (strive to excel in steadfastness) is derived from صبر which means he was patient or steadfast; or he exercised restraint over himself; or he bore hardships with patience. صابرہ means, he excelled him in patience or steadfastness; he excelled him in patiently bearing hardships; he vied with him in patience or steadfastness (Lane & Aqrab).
رابطوا (be on your guard) is derived from ربط meaning, he tied or bound or made fast a thing; he tied or bound a beast with a rope in order that it might not run away and be kept handy. ربط جأشه means, he strengthened or fortified his heart. ربط الله علی قلبهmeans, God strengthened his heart with patience and steadfastness. رابط الامر means, he kept or applied himself constantly or assiduously to the thing or affair. رابط الفریقان means, the two parties tied their horses at their respective frontiers, each in preparation for the other. رابطوا would therefore mean, persevere in fighting against your enemy; or tie your horses in readiness at the frontier; or keep post or remain at the frontier of the enemy in preparation; or apply yourselves constantly and assiduously to the obligations of your religion; or be mindful of the times of Prayer (Lane & Aqrab).
The verse, which is the last of the present Surah, is important and mentions the essential means for the attainment of national goal. Taken in the physical sense, it signifies that in order to attain their goal, Muslims should not only be patient and steadfast and make greater sacrifices than their opponents, but should always be on their guard and should particularly be watchful about strengthening their frontiers. Taken in the spiritual sense, the injunctions contained in the verse would mean that Muslims should not only hold fast to their religion and faithfully act upon its teachings, but should also zealously carry the Message of Islam to non-Muslims and establish missions in their countries, at the same time vigorously defending themselves against all their attacks. The reference particularly is to the Christian people who have proved to be the most bitter enemies of Islam.
The five requisites of success mentioned in the verse are: (1) exercise of absolute patience and steadfastness absolutely; (2) showing greater patience and greater steadfastness than the enemy; (3) applying constantly and assiduously to the service of religion and community; (4) keeping vigilant watch at the frontiers, both for the purposes of defence and attack; and (5) leading lives of righteousness and fearing God. Ah, what a panacea for the ills of Islam, but how woefully neglected. (close)