SURAH (2) AL-ANBIYAA (AYA 1 to 10)

Sura (21) AL-ANBIYAA (The Prophets) Aya 1 to 112 verses in 7 Sections          Revealed at Makka  

THIS SURAH deals mostly with some particular aspects of the lives of some of the most prominent Apostles of ALLAH (SWT), the excellence of ideal pure devotion to Him---their sufferings and their deliverance--- Hence the name of the Surah is drawn from this feature of the matter dealt with in it. It deals with the heedlessness against the Day of Requital. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was deemed by the people to be under the influence of some dreams of a poet---To seek knowledge of the Word of ALLAH (SWT) from the people divinely endowed with the maening of it. The heavens and the earth not created in vain--- Everything in the universe belongs only to ALLAH (SWT) --- The argument against the belief in ALLAH (SWT)s besides the True One. The right of intercession shall be oly with those whom ALLAH (SWT) is pleased with. The glory of the creation of the heaven and the earth. ALLAH (SWT) alone controls the time and the movement of the heavenly bodies. Every soul shall taste death. Apostles preceding the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) were also ridiculed. Every thought and deed shall be weighted in the Balance on the Day of Judgment. Abraham’s encounter with the idolaters and his convincing arguments against idolatry. Lot and his followers saved. David and Solomon given apostleship and the authority over certain natural factors and the spiritual beings---The patience of Job, Ismail, Idrees, and Zulkifl---Mention of the relief given to Apostle Jonah---The miraculous bith of John the Baptist from a barren old lady and of Jesus from a virgin referred to---Good deeds with faith in ALLAH (SWT) never go unrewarded. The wicked who had been the victims of the wrath of ALLAH (SWT) shall not return to life on earth until Gog and magog are let loose at the end of the world. The righteous shall be in Paradise far away from Hell---The righteous shall inherit the earth forever. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) a Mercy to the worlds. ALLAH (SWT) is Only One. ALLAH (SWT) alone knows when the Day of Judgment shall be held. The life on earth a passing show and a tempting trial not desirable for the faithful.

SECTION 1

Judgment getting nigh

Judgment getting nigh and nigher, yet warning are unheeded – The infidels still doubt about the benefit of the Apostle (Muhammad) sent ontu them with the Reminder (the Qur’an) – People still demanding miracles.

اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ {21:1}

[Q21:1] Iqtaraba linnaasi hisaa buhum wa hum fee ghaflatim mu'ridoon. 
[Q21:1] Their reckoning has drawn near to men, and in heedlessness are they turning aside.

[Q21:1] Telah hampir datangnya kepada manusia hari perhitungan amalnya sedang mereka dalam kelalaian, tidak hiraukan persediaan baginya.

SINCE MUHAMMAD, THE LAST APOSTLE OF ALLAH (SWT) PROMISED TO MANKIND HAS ALREADY COME, THE HOLY QUR’AN, THE FINAL WORD OF ALLAH (SWT) HAS BEEN REVEALED AND ISLAM, THE RELIGION PRESCRIBED BY ALLAH (SWT) HAS BEEN PREACHED, THE DAY OF JUDGMENT IS NATURALLY NEARER AT HAND THAN BEFORE. Everyone is sure to meet death sooner or later and none knows when he would reach the end of his life-journey at which he will have to account for his faith and deeds and yet the people heed not the admonition and turn away from the guidance to salvation. HERE THE ADDRESS IS TO THE DISBELIEVERS. THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) said that his advent itself is the announcement of the day of judgment being at hand.

If the address is to the disbelievers, it means that the people though sure, at least of their death, turn away from the truth and if the address be to the believers, it means that they are careless and unmindful of the doom and the reckoning of their deeds.

(1) Most of them neglect the Prescribed Prayers and the Fast. (2) Inspite of owning wealth they do not disburse the poor-rate and avoid the pilgrimage. (3) Most of the believers take sinning very lightly and do not fear ALLAH (SWT), and have practically forgotten death and the Day of Requital.

They do not at all care to think for a while what would happen to them if death overtakes them when the wealth they so much love, will be there before their eyes and the family and friends around the would depart, and they will be left only dejected and disappointed without anything of their wealth or anyone of their relatives and friends being of any avail to them.

"They turn away in heedlessness" refers to the obstinate refusal of the disbelievers to believe in ALLAH (SWT) and His religion as well as to the unmindfulness of those believers who neglect salat, zakat and other injunctions of Islam, and indulge in sinfulness with careless indifference.

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(21:1) The time of the reckoning of the people has drawn near, *1 and yet they are turning away (from the Admonition) in heedlessness. *2

*1 "The time....near": the time of Resurrection. This is to warn the people that the time of Resurrection when they will have to appear before their Lord to render their accounts is not far. This was because the coming of the Holy Prophet was a sign and a clear evidence of the fact that mankind had entered the last stage of its history. The Holy Prophet himself explained it by holding out two of his adjoining fingers and said, "I have been sent at a time which joins to the time of Resurrection just as these two fingers adjoin". By this he meant to say, "No other Prophet is coming between me and the Resurrection. Therefore mend your ways now, for after me no guide is coming with good news and warning". 
*2 That is, "They do not pay heed to any warning nor reflect on their end nor listen to the admonition of the Messenger."

مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ إِلَّا اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ {21:2}

[Q21:2] Maa yaateehim min zikrim mir Rabbihim muhdasin illas tama'oohu wa hum yal'aboon, 
[Q21:2] There comes not to them a new reminder from their Lord but they hear it while they sport,

[Q21:2] Tidak datang kepada mereka itu sebarang peringatan yang diturunkan dari Tuhan mereka lepas satu: Satu, melainkan mereka memasang telinga mendengarnya sambil mereka mempermain-mainkannya;

ALLAH (SWT) REMINDS THE TRANSGRESSORS THROUGH HIS MESSAGE AGAIN AND AGAIN, BUT though they hear it every time, they remain busy in pleasures and wasteful activities.

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(21:2) They give a mere formal hearing to every new Revelation *3 that comes to them from their Lord and remain engaged in the game (of life) for their hearts are preoccupied (with other matters.) *4

*3 "New Revelation": A new Surah of the Qur'an. 
*4 The words of the original Text may also be interpreted as: "They do not take life seriously but treat it as a sport and a joke". 

لَاهِيَةً قُلُوبُهُمْ ۗ وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا هَلْ هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ ۖ أَفَتَأْتُونَ السِّحْرَ وَأَنْتُمْ تُبْصِرُونَ {21:3}

[Q21:3] Laahiyatan quloobuhum; wa asarrun najwal lazeena zalamoo hal haazaa illaa basharum mislukum afataa toonas sihra wa antum tubsiroon.
[Q21:3] Their hearts trifling; and those who are unjust counsel together in secret: He is nothing but a mortal like yourselves; what! Will you then yield to enchantment while you see?

[Q21:3] Dengan keadaan hati mereka leka daripada memahami dan mengamalkan maksudnya. Dan orang-orang yang zalim itu, berbisik-bisik sesama sendiri dengan berkata: Bukankah (Muhammad) ini hanyalah seorang manusia biasa seperti kamu? Maka patutkah kamu turut hadir mendengar sihir yang dibawanya itu sedang kamu nampak dan mengetahui karutnya?

Whenever the disbelievers listened to the recitation of the Qur’an, their hearts toyed with trifles, and overawed with the miraculous excellence of the style and substance of the word of ALLAH (SWT), they advised each other in secret meetings to remain on guard against the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who, they used to say, was a man like unto themselves BUT as he was a sorcerer his power of eloquence might confuse them.

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WHO BROUGHT THE FINAL MESSAGE SAID TO THEM THAT EVERY WORD, WHETHER WHISPERED IN SECRET OR SPOKEN OPENLY, IS KNOWN TO THE KNOWER OF ALL THINGS. Then they said these were only confused dreams, or the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had forged them because he was a poet.

THEY DEMANDED A MIRACLE FROM HIM AS THE EARLIER PROPHETS HAD WROUGHT, BUT THEY DID NOT REALISE THAT THE QUR’AN WAS THE GREATEST MIRACLE ALLAH (SWT)  HAD GIVEN TO THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

In fact they did not know what to do.

§  They were a confused group. They heaped up all sorts of wild charges against the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)-sorcerer, dreamer of confused dreams, forger, and poet.

MIRACLES ARE NO CURE OF OBSTINATE UNBELIEF. Miracles shown by the earlier prophets failed to convince the disbelievers of old. When they did not believe in the signs of ALLAH (SWT) severe punishment was inflicted on the deniers of the miracles as an inevitable consequence.

Ü  For ahl adh-dhikr (the Ahlul Bayt) in verse 7 refer to hadith al thaqalayn and commentary of Nahl 16:43.

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(21:3) And the unjust people whisper to one another, saying, "This man is no more than a human being like yourselves. What ! Will you, then, be enticed by his sorcery while you perceive it?" *5

*5 This may also be translated as: "What, are you then being ensnared by his magic?"
The disbelievers, who were the chiefs of Makkah, whispered to one another to this effect: "Anyhow this man cannot be a Prophet because he is a human being like us and eats and drinks and has wife and children like us. We see nothing unusual about him that might distinguish him from us and make him worthy of the office of Prophethood. We, however, admit that there is some magic in his talk and personality. That is why any one who listens to him or goes near Him is charmed. Therefore, the best thing for you is not to listen to him at all, nor go near him, for listening to him or going near him will only be involving yourselves intentionally in his snare."
The reason why they accused the Holy Prophet of practising magic was that even his antagonists were "charmed" by his personality when they met him. Muhammad bin Ishaq (d. 152 A.H.) says, "Once `Utbah bin Rabi`ah, the father-in-law of Abu Sufyan, said to the chiefs that he wanted to see Muhammad and give him counsel. They said, `We have full confidence in you; you may go and have a talk with him.' Accordingly, he went to the Holy Prophet and said, `Dear nephew, you know that you were held in great honour here before this and you belong to a noble family. Why have you then brought this affliction to your people? You have caused discard among them: you consider your people to be fools: you speak ill of their religion and deities, and you declare their deceased forefathers to be disbelievers. My dear nephew, if your object is to become a rich man, we can give you so much wealth that you will become the richest man among us: if you are seeking a high rank, we will make you our chief, even our king, if you so like. But if you are suffering from a mental illness which makes you see illusions, we will have you treated by the best physicians.' He went on talking in this strain and the Holy Prophet remained silent. When he had a long talk, the Holy Prophet said, `Abul Walid, have you had your say or do you want to say anything more?' He replied that he had said what he had to say. Then the Holy Prophet said, `Now listen to me'. And he began to recite Surah Ha Mim Sajdah (Chapter XLI) after Bismillah and `Utbah listened to him as if he had been charmed. When the Holy Prophet came to v. 38, he fell down in prostration. Then raising his head, he said, 'O Abul Walid, I have said whatever I had to say, and you have heard it. Now I have nothing more to say'. After this `Utbah walked back towards the chiefs who perceived him to be a changed man, and remarked, `By God! His face shows that he is not the same man that he was when he went from here.' When he came to them, they asked, `What has been the result of your mission'? He answered, `By God, today I have heard a thing the like of which I had never heard before. By Allah! It is not poetry nor sorcery nor divination. O people of Quraish, I advise you to leave him to himself. From what I have heard from him, I conclude that his Message is going to bring about a great revolution here. If the Arabs overcome him, you will stand absolved from the charge of murdering your own brother, and if he over-powers the Arabs, his sovereignty will be your own sovereignty and his honour your own honour.' The people answered, `By God! You, too, O Abul Walid, have been charmed by him'. To this he replied, `I have expressed my opinion. Now it is for you to accept or reject it'." (Ibn Hisham, Vol. I, pp. 313-314). Baihaqi, in his narration of the above event, makes this addition: "When the Holy Prophet recited v. 13: `If they turn away from your Message, say to them, I have warned you of the coming of a thunderbolt like the thunderbolt that visited the `Ad and the Thamud', `Utbah placed his hand on the mouth of the Holy Prophet, saying, `For God's sake, have mercy on your own people'."
In this connection, ibn Ishaq has cited another event. Once a man from the clan of Arash came to Makkah with some camels and Abu Jahl bought them. When he demanded their price, he put him off by lame excuses. At last the man came to the Sanctuary of the Ka`bah and began to bewail publicly the dishonesty of Abu Jahl. The Holy Prophet was also sitting in a corner of the Sanctuary. The chiefs of the Quraish said to the man, "We cannot help you in any way in this matter; look, there is a man sitting: go to him and he will get you your money." Accordingly the Arashi went towards the Holy Prophet and the chiefs began to whisper jokingly, "Today there will be great fun!" When the man expressed his complaint before the Holy Prophet, he at once stood up and accompanied him to the house of Abu Jahl, followed by an informer of the chiefs. The Holy Prophet knocked at Abu Jahl's door, who asked from inside, "Who is there"? He answered, "Muhammad". Hearing this, he at once came out and the Holy Prophet said to him, "Pay this man his dues." Accordingly, Abu Jahl went in without uttering a word, brought the price of the camels and paid the man. At this the informer ran back to the Quraish and told them the whole story and said, "By God, today I have seen something which I had never seen before. When Abu Jahl came out, Muhammad asked him to pay the dues, and he obeyed him as if he were spell bound." (Ibn Hisham, Vol. II, pp. 29-30).
It was this "charm" of the personality, character and words of the Holy Prophet which these people considered to be the effects of "charm" and warned the people not to go near him for fear of his "magic." 

قَالَ رَبِّي يَعْلَمُ الْقَوْلَ فِي السَّمَاءِ وَالْأَرْضِ ۖ وَهُوَ السَّمِيعُ الْعَلِيمُ {4}

[Q21:4] Qaala Rabbee ya'lamul qawla fis samaaa'i wal ardi wa Huwas Samee'ul Aleem. 
[Q21:4] He said: My Lord knows what is spoken in the heaven and the earth, and He is the Hearing, the Knowing.

[Q21:4] (Bagi menjawab mereka, Nabi Muhammad) berkata: Tuhanku mengetahui tiap-tiap perkataan (yang dilahirkan atau disembunyikan oleh makhluk-makhluk) di langit dan di bumi dan Dialah jua Yang Maha Mendengar, lagi Maha Mengetahui. 

(see commentary for verse 3)

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(21:4) To this the Prophet replied, "My Lord has the knowledge of everything that is said in the heavens and the earth for He is AllHearing, All-Knowing." *6

*6 This was the answer of the Prophet to their false propaganda and whispering campaign. Instead of giving a `tit for tat' answer, he said, "My Lord will deal with you for He hears everything and knows everything." 

بَلْ قَالُوا أَضْغَاثُ أَحْلَامٍ بَلِ افْتَرَاهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِآيَةٍ كَمَا أُرْسِلَ الْأَوَّلُونَ {5}

[Q21:5] Bal qaalooo adghaasu ahlaamim balif taraahu bal huwa shaa'irun falyaatinaa bi Aayatin kamaa ursilal awwaloon. 
[Q21:5] Nay! Say they: Medleys of dreams; nay! He has forged it; nay! He is a poet; so let him bring to us a sign as the former (prophets) were sent (with).

[Q21:5] (Mereka bukan sahaja menyifatkan Al-Quran itu sihir) bahkan mereka menuduh dengan berkata: Al-Quran itu perkara karut yang dimimpikan oleh Muhammad, bahkan perkara yang diada-adakan olehnya, bahkan Muhammad sendiri seorang penyair. (Kalaulah dia sebenarnya seorang Rasul) maka hendaklah dia membawa kepada kita satu mukjizat sebagaimana mukjizat-mukjizat yang dibawa oleh Rasul-rasul yang telah diutus dahulu. 

They were struck with the miraculous effect the Holy Qur’an created and notwithstanding the natural and the irresistible impression the Word of ALLAH (SWT) created on them, which they helplessly called it sorcery, or the wonders of a dream or the marvel of poetry. THEY DEMANDED A MIRACLE ALTHOUGH THE HOLY QUR’AN IS BY ITSELF A CHALLENGING MIRACLE; --- and when they found no justification for any such terms, they would say, it is sorcery and said, “Let him bring a destructive sign”. The next verse answer.

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(21:5) Then, they say, "It is a bundle of incoherent dreams: nay, he himself has invented it: nay, he is a poet; *7 if not, let him bring a sign like the signs with which the former Prophets were sent."

*7 The background of this verse is this: "When the message of the Holy Prophet started gaining adherents, the chiefs of Makkah decided among themselves to start a propaganda campaign to counteract it. For this purpose they decided that every visitor to Makkah for pilgrimage should be approached and his mind so poisoned against the Holy Prophet that he dces not even go near and listen to him. Though this campaign continued throughout the year, in the pilgrimage season specially a large number of men were deputed to go to the tents of the pilgrims to warn them to beware of the Holy Prophet. Different sorts of things were said against the Holy Prophet during these talks. Sometimes it was said that he was a sorcerer, or that he had fabricated the Qur'an himself but attributed it to Allah. Some would say that his `Revelations' were the words of an insane person and a bundle of incoherent ideas. Others would say that these were ordinary poetic ideas which were being dubbed as the words of AIIah. All they wanted to do was to poison the minds of the visitors irrespective of the correctness of their own versions. They had no considered and definite opinion in the matter.
This false propaganda, however, had just the opposite effect. The name of the Holy Prophet became known throughout the length and breadth of the country through the nefarious activities of the chiefs of Makkah. A positive kind of approach from the Muslims would not have achieved the same publicity in years as was achieved so rapidly through this negative campaign of the Quraish. It set everybody thinking: "After all, who is this man against whom such a campaign of vilification has been started?" The serious type among them rather came to the conclusion that they must hear the Holy Prophet himself and said to themselves: "After all we are not children who can be easily enticed away".
For instance, Ibn Ishaq has related in detail the story of Tufail-bin-'Amr Dausi in his own words: "I was a poet of the clan of Daus. Once I went to Makkah and was, on my arrival there, surrounded by some people of the Quraish who told me all sorts of things against the Holy Prophet. So I grew suspicious and tried to avoid him as far as possible. The very next day, when I went to visit the Sanctuary, I saw him saying his prayer. By chance, I heard a few sentences and felt that what he was reciting were excellent words. I said to myself, `I am a poet and a sensible young man and no child who cannot discriminate between the right and the wrong. Why should I not therefore meet him and inquire what he is reciting?' Accordingly, 1 followed him to his house and said, `The people had so mch poisoned me against you that I had actually put cotton into my ears lest I should hear your voice, but what I have heard today from you by chance was so appealing that I feel urged to inquire into your Message rather in detail. At this the Holy Prophet recited a passage of the Qur'an, as a result of which I embraced Islam there and then. On my return home I induced my father and wife to become Muslims, which they did, and then invited the people of my clan to embrace Islam with the result that till the Battle of the Trench as many as eighty families from my clan had entered the fold of Islam." (Ibn Hisham, Vol. II, pp. 22-24).
According to another tradition cited by Ibn Ishaq, the chiefs of the Quraish confessed in their private meetings that all their charges against the Holy Prophet were false. According to him, addressing a meeting, Nadr bin Harith once said, "You cannot overcome Muhammad by the methods you are adopting against him. When he was a young man you regarded him as your best-mannered person and looked upon him as your most truthful and honest man. Now that he has attained advanced age, you say, He is a sorcerer: he is a sooth-sayer: he is a poet: he is insane.' By God, he is not a sorcerer, for we very well know what kind of people the sorcerers are and what kind of tricks they resort to. By God, he is not a soothsayer, for we are fully aware of the guess-works of the sooth-sayers. By God, he is not a poet for we know what poetry is and can judge that his words cannot be classified under poetry in any sense. By God, he is not insane, for we all know what nonsensical things the insane people utter. Therefore, O chiefs of the Quraish, let us think of some other plan to defeat him". After this, he himself proposed that stories from Persia like dose of Rustam and Asfandyar should be given publicity to divert the people's attention from the Qur'an. Accordingly, they put this scheme into practice and Nadr himself began to relate such stories before the people. (Ibn Hisham, Vol. l, pp. 320-321). 

مَا آمَنَتْ قَبْلَهُمْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا ۖ أَفَهُمْ يُؤْمِنُونَ {6}

[Q21:6] Maaa aaamanat qablahum min qaryatin ahlaknaahaa a-fahum yu'minoon.
[Q21:6] There did not believe before them any town which We destroyed, will they then believe?

[Q21:6] Tidak ada penduduk sesebuah negeri pun yang Kami binasakan sebelum mereka, yang telah beriman kepada mukjizat yang diberi kepadanya; maka benarkah mereka yang meminta mukjizat itu mahu beriman? 

What happen to the miracles already shown heretofore by the previous apostles of ALLAH (SWT)? Were they not sufficient? Should ALLAH (SWT) and His apostles be ever ready to go on showing as and when they are demanded by men stubborn, in their disbelief with a determination never to believe at all? Persistence in disbelief and wickedness in-spite of the miracles had always been punished. HENCE THE MERCY OF THE LORD DEMANDS BELIEF THROUGH THE USE OF REASONING. If miracles accompany the admonishing, surely the next step as the natural consequence would be destruction. And if the people resist even the clearest arguments, they would meet the consequence which their predecessors suffered.

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(21:6) The fact, however, is that no habitation, which We destroyed before them, believed (in spite of signs); now, will they, then, believe? *8

*8 This contains a concise answer to the demand for a sign to the effect 
(1) You ask for Signs like the ones which were shown by the former Messengers but you forget that those obdurate people did not believe in spite of the Signs shown to them. 
(2) While demanding a Sign, you fail to realize that the people, who disbelieved even after seeing a Sign, were inevitably destroyed. 
(3) It is indeed a favour of Allah that He is not showing the Sign as demanded by you. Therefore, the best course for you would be to believe without seeing a Sign. Otherwise, you will meet the same doom that the former communities met, when they did not believe even after seeing the Signs.

وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ ۖ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ {21:7}

[Q21:7] Wa maaa arsalnaa qablaka illaa rijaalan nooheee ilaihim fas'aloo ahlaz zikri in kuntum laa ta'lamoon. 
[Q21:7] And We did not send before you any but men to whom We sent revelation, so ask the followers of the reminder if you do not.

[Q21:7] Dan Kami tidak mengutus Rasul-rasul sebelummu (wahai Muhammad) melainkan orang-orang lelaki yang Kami wahyukan kepada mereka (bukan malaikat); maka bertanyalah kamu kepada Ahluz-zikri jika kamu tidak mengetahui. 

v  ‘Zikr’---literally meaning a ‘Reminder’. It is one of the names of the Holy Qur’an.

‘Ahlaz-Zikr’ means here the people of the Holy Qur’an, i.e., the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the Holy Ahlul Bait whom ALLAH (SWT) Himself purified (verse 33:33) and sent into the world for the guidance of humanity. It has repeatedly been pointed out as to who the ‘Ahluz-Zikr’ are i.e., who are the ones with whom ALLAH (SWT) endowed the fullest meaning of His Final Word, the Holy Qur’an. Refer also to verses 3:6, 3:17, 4:162 and 29:49. All these verses clearly say that the Holy Qur’an consists of [1] plain as well as [2] ambigious ones hold in them thoughts of abstarct nature of higher knowledge reserved for mind with advanced intellect, the intepretation of which none knows [a] save ALLAH (SWT) and [b] those whom ALLAH (SWT) has given the knowledge and [c] whom He has made firm or perfect in it.

Ø  As to who else is in knowledge next to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to be resorted to for the Qur’anic knowledge, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself has made it clear through repeated declarations which are unanimously and universally acknowledged by the MuslimWorld as a whole viz:

°          “I am the City of Knowledge and Ali is its gate” 

°          “Ali will always be with Qur’an and Qur’an will always be with Ali.”

Ø  To hold the true knowledge, particularly in its perfection, needs a clean mind and a pure soul and who else could be more clean and better purified than those whom ALLAH (SWT) Himself has purified viz. the Holy Ahlul Bait--- see verse 33:33. And to know who those Ahlul Bait were see note on verse 3:60--- which relates the event of the historic ‘Mubahila’ or the Spititual Contest against the Chistians of Najran, when the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) openly demonstrated that his Ahlul Bait were Ali, Fatema, Hasan and Husain and no others.

r  To interpret this verse with the word ’Ahl’ as ‘the followers’ of the Holy Qur’an, does not reconcile with the proper knowledge of the Arabic language and its correct use or it will be a wilful distortation of the meaning of the Holy Qur’an to mislead the people for,

r  Taking “Ahle-Zikr’ to mean as the people of the Book, will be subjecting the unitarian Qur’anic faith to hypocritical creed of the Jews and the trinitarian formula of the Christian church both of which the Qur’an is diametrically opposed to. BESIDES, the Word ‘Zikr’ (Reminder) is used in the singular number ‘Zikr’--- in the Holy Qur’an (see verse 7:2).

ALL THIS CHAOS AND THE CONFUSION IN THE FAITH AND THE FAITHFULL IS THE CONSEQUENT NATURAL CURSE OF DESERTING OR DEVIATING FROM THE DIVINELY DECLARED RIGHT ROYAL ROAD TO TRUTH--- THE HOLY AHLUL BAIT--- ABOUT WHOM THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) HAD DECLARED:

µ  “I leave behind me amidst you Two Great things, the Book of ALLAH (SWT) (the Holy Qur’an) and my. . .’’Itrat’ my ‘Ahlul Bait’. Should ye be attached to these Two, never, never shall ye be misled after me, for verily thses Two will never be separated from each other until they both meet me at the Cistern (of Kauthar).”

µ  “The likeeness of my Ahlul Bait is that of the Ark of Noah. He who got into it was saved and he turned away from it was drowned and lost.”

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(21:7) And, O Muhammad, We sent before you also human beings as Messengers, to whom We revealed (Our Message). *9 If you (O objectors,) have no knowledge of this, you may ask the people of the Book. *10

*9 This is the answer to their objection: "This man is no more than a human being like yourselves", and therefore, cannot be a Messenger of God. They have been told that the former Prophets, too, whom you also recognize as Prophets, were human beings and were blessed with Revelations from Allah. 
*10 That is, "You may have it testified by the Jews, who are the enemies of Islam like you, and are teaching you the ways to oppose it, that all the Messengers including Prophet Moses were human beings."

وَمَا جَعَلْنَاهُمْ جَسَدًا لَا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ {8}

[Q21:8] Wa maa ja'alnaahum jasadal laa yaakuloonat ta'aama wa maa kaanoo khaalideen. 
[Q21:8] And We did not make them bodies not eating the food, and they were not to abide (forever).

[Q21:8] Dan Kami tidak menjadikan Rasul-rasul itu bertubuh badan yang tidak makan minum, dan mereka pula tidak akan kekal hidup selama-lamanya (di dunia). 

ALL THE MESSENGERS OF ALLAH (SWT) WERE HUMAN BEINGS. AS HUMAN BEINGS they were subject to all laws governing the physical bodies of human beings in this world. Meaning that all the other apostles of ALLAH (SWT) were also men with a mortal body which is sustained only by some material food.

¥  Jesus, though born without a male parent had also a mortal body, and ALLAH (SWT) who raised him in his body, to heaven is not a helpless and resource less being like anyone of us; He is the Almighty Lord who created Jesus as *the Sign or *the Token of His independent Will, *Authority and Omnipotence and *He can sustain Jesus similarly with, in some way unknown to we mortals or even providing him with the needs of his sustenance in heaven.

A body on earth is controlled by the various physical factors causing fatigue and exhaustion needing the replacement of the matter consumed BUT it need not necessarily be in the same position in heaven wherein things will be controlled by laws quite different from those essential for life on earth. Simply because a material body on earth needs material sustenance and it naturally one day gets unserviceable to soul and meets death, it could never mean that a body which was given a miraculous advent into this world and which by its Creator Lord has been willed it be in a miraculous state on a plane other than the earthly one, should be conceived to have necessarily died away. To think so will either be a gross betrayal of one’s lack of faith in the omnipotence of the Almighty Lord and it will be a wishful thinking of an impossible limitation on the part of the unlimited and Infinitely Almighty and the Absolutely Independent One.

This verse is in reply to those disbelieved in the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) simply because he was a mortal. All mortals must naturally meet death. Even Jesus after his return to the earthly life shall ultimately meet it i.e., death.

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(21:8) We did not give them such bodies as could survive without food nor were they immortal.

ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنْجَيْنَاهُمْ وَمَنْ نَشَاءُ وَأَهْلَكْنَا الْمُسْرِفِينَ {21:9}

[Q21:9] summa sadaqnaa humul wa'da fa-anjainaahum wa man nashaaa'u wa ahlaknal musrifeen. 
[Q21:9] Then We made Our promise good to them, so We delivered them and those whom We pleased, and We destroyed those who transgressed beyond bounds.

[Q21:9] Kemudian Kami tepati janji Kami kepada mereka, lalu Kami selamatkan mereka dan sesiapa yang Kami kehendaki dan (sebaliknya) Kami binasakan orang-orang yang melampaui batas.

HOWEVER DIFFICULT THE MISSION OF THE PROPHETS MIGHT HAVE APPEARED, THEY WON THROUGH EVENTUALLY BECAUSE ALLAH (SWT) HAD PROMISED THEM VICTORY OVER THEIR ENEMIES. Whenever a chastisement from ALLAH (SWT) was inflicted upon the disbelievers to destroy them, ALLAH (SWT) saved the faithful followers of the prophets (whomsoever ALLAH (SWT) pleased) along with them from the wrath which seized the disbelievers.

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(21:9) Then We fulfilled Our promises with them and ultimately delivered them and whomsoever We willed, and destroyed the transgressors. *11

*11 History not only tells us that the former Messengers were human beings but it also contains a lesson that they all received Allah's succour as promised by Him and their enemies were completely destroyed. Therefore you should seriously consider the goal for which you are heading. 

لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ ۖ أَفَلَا تَعْقِلُونَ {21:10}

[Q21:10] Laqad anzalnaaa ilaikum Kitaaban feehi zikrukum afalaa ta'qiloon.
[Q21:10] Certainly We have revealed to you a Book in which is your good remembrance; what! Do you not then understand?

[Q21:10] Sesungguhnya Kami telah menurunkan kepada kamu sebuah Kitab (Al-Quran) yang mengandungi perkara yang menimbulkan sebutan baik dan kelebihan untuk kamu, maka mengapa kamu tidak memahaminya (dan bersyukur akan nikmat yang besar itu)? 

The disbelievers had every chance of repentance and reform when the book of ALLAH (SWT), a guidance and a mercy, was sent down for them, BUT they not only rejected His guidance and His prophets BUT ALSO put up an open defiance. They were utterly destroyed because of their iniquities, and other people were raised.

When the respite came to an end and the wrath of ALLAH (SWT) was about to seize them, they tried to flee but they could flee to nowhere from the wrath of ALLAH (SWT). It is ironically suggested to them to go back to their luxuries in the life of the earth which they thought was a permanent settlement, BECAUSE they did not believe in the day of judgement and the life of hereafter.

¥  "Woe to us! Verily we were unjust," will be the lamentations of the disbelievers till ALLAH (SWT) would make them like a reaped harvest and extinguished ashes.

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(21:10) O people, We have sent down to you a Book, which deals with matters concerning yourselves. What, do you not understand this? *12

*12 This is a comprehensive answer to the various objections which were being raised in desperation by the disbelievers of Makkah against the Qur'an and the Holy Prophet, as if to say:"What is there in this Book that you cannot understand? Why don't you consider it in the right spirit? There is nothing contradictory in it: it discusses you and your own problems and affairs of life; it describes your own nature, origtn and end; it discriminates between good and evil and presents high moral qualities which your own consciences endorse and confirm. Why don't you, then, use your minds to understand this simple and easy thing?"