SURAH (21) AL-ANBIYAA (AYA 81 to 112)

وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا ۚ وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ {21:81}

[Q21:81] Wa li Sulaimaanar reeha 'aasifatan tajree bi amriheee ilal ardil latee baaraknaa feehaa; wa kunnaa bikulli shai'in 'aalimeen. 
[Q21:81] And (We made subservient) to Sulaiman the wind blowing violent, pursuing its course by his command to the land which We had blessed, and We are knower of all things.

[Q21:81] Dan (Kami mudahkan) bagi Nabi Sulaiman angin yang kencang tiupannya, bertiup menurut kehendaknya ke negeri yang Kami limpahi berkat padanya dan adalah Kami mengetahui akan tiap-tiap sesuatu. 

Sulayman had miraculous power over the winds and he could make them obey his orders. This power was from ALLAH (SWT), the omnipotent author of nature. Also refer to Saba 34:12 and Sad 38:36.

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(21:81) And We had subdued to Solomon the strongly blowing wind which sped at his bidding to the land wherein We had placed Our blessings, *74 for We had the knowledge of everything.

*74 This is also explained in XXXIV: 12: "And for Solomon We had subjected the wind which covered a month's journey in the morning and a month's journey in the evening", and in XXXVIII: 36: "So We subjected the wind to him. It blew softly at his bidding whither-soever he wanted it to blow." Thus it is clear that the wind was so subjected to Prophet Solomon that the voyages to places at one month's sea journey could be performed conveniently, because a favourable wind was always blowing for his ships to and from those places.
It is confirmed by the Bible that Prophet Solomon had developedsea trade on a large scale. (I Kings, 10: 22). On the one side, his trade ships sailed from Ezion-geber, through the Red Sea, towards Yaman and other southern and eastern lands, and on the other, his naval fleet called Thar-shish, sailed on the Mediterranean to the western countries. The great furnace which he had built at Ezion-geber for melting and moulding ores extracted from the copper and iron mines in the `Arabah in Edom, has been confirmed by modem archaeological researches as well. This molten iron and copper was used in building ships besides being put to other uses. The Qur'an refers to this when it says: "....and We made a fountain of molten copper to flow for him (Solomon)...." (XXXIV: 12).
As, regards the subjection of the wind, it may mean that Allah, by His special favour, had so arranged that the wind-and sea voyages in those days depended entirely on wind-was always favourable for Prophet Solomon's fleet. But if we take the literal meaning of v. 81: "it sped at his bidding", there will be no harm, for Allah is able to give such powers to any of His servants He pleases. 

وَمِنَ الشَّيَاطِينِ مَنْ يَغُوصُونَ لَهُ وَيَعْمَلُونَ عَمَلًا دُونَ ذَٰلِكَ ۖ وَكُنَّا لَهُمْ حَافِظِينَ {21:82}

[Q21:82] Wa minash Shayaateeni mai yaghoosoona lahoo wa ya'maloona 'amalan doona zaalika wa kunna lahum baafizeen. 
[Q21:82] And of the rebellious people there were those who dived for him and did other work besides that, and We kept guard over them;

[Q21:82] Dan (Kami mudahkan) sebahagian dari Syaitan-syaitan untuk menyelam baginya, serta melakukan kerja-kerja yang lain dari itu dan adalah Kami mengawal mereka (daripada melanggar perintahnya).

ALLAH (SWT) also gave Sulayman power to tame the devilish forces of evil; and to make them serve him in the cause of righteousness.

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(21:82) And We had subjected to him many of the satans who dived into the sea for him, and performed other works besides this: and We kept watch over all of them. *75

*75 The subjection of "satans" has been explained in XXXIV: 12-13. Incidentally, these verses of the Qur'an clearly show that the satans and jinns who worked for Prophet Solomon belonged to quite a different genus from human beings. Therefore, it is wrong to pervert the Qur'an to prove that "they were human beings" as some modernist commentators have tried to do. It is obvious from the wording of the Qur'an and the context in which the story of the jinns has been related, that they were not human beings. Had they been so this would have been no special favour to Solomon, because human beings had already built the gigantic monuments like the pyramids of Egypt.

وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ {21:83}

[Q21:83] Wa Ayyooba iz naadaa Rabbahooo annee massaniyad durru wa Anta arhamur raahimeen. 
[Q21:83] And Ayub, when he cried to his Lord, (saying): Harm has afflicted me, and Thou art the most Merciful of the merciful.

[Q21:83] Dan (sebutkanlah peristiwa) Nabi Ayub, ketika dia berdoa merayu kepada Tuhannya dengan berkata: Sesungguhnya aku ditimpa penyakit, sedang Engkaulah sahaja yang lebih mengasihani daripada segala (yang lain) yang mengasihani.

Prophet Ayyub was a very prosperous man and of exemplary virtue and piety. He suffered from a number of calamities because ALLAH (SWT) wanted to test his faith. **He lost his family, **children, **cattle and **servants and **became a miserable destitute, YET HE REMAINED DEVOTED TO HIS LORD AND PRAYED FOR HIS GRACE AND MERCY, even though Shaytan tried to convince him that the misfortunes afflicted on him were because of his sins.

Ë  AYYUB BECAME A MODEL OF HUMILITY, PATIENCE AND FAITH IN ALLAH (SWT).

THEN he was restored to prosperity, with twice as much as he had before, and he had a new family of several children.

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(21:83) And We had given Job *76 the same (blessing of wisdom and knowledge). Remember when he invoked his Lord, saying, "I have been afflicted with the disease, and Thou art most Merciful." *77

*76 There is a wide divergence of opinion concerning the personality, period and nationality of Prophet Job. Some commentators opine that he was an Israelite, while others think that he was an Egyptian or an Arab who lived before Prophet Moses, or during the time of Prophets David and Solomon. As all these conjectures are based on the Book of Job, which is self-contradictory and against the Qur'an, nothing can be said about him with certainty, but in the light of the Book of lsaiah (8th century BC) and the Book of Ezekiel (6th century BC), which are more trustworthy works, he lived in the 9th century BC or even earlier. As regards his nationality, the context in which his name occurs in IV: 163 and VI: 84, it may be assumed that he was an Israelite. According to a saying of Hadrat Wahb bin Munabbih, he might have been from the offspring of Esau, a son of Prophet lsaac.
*77 The words of the prayer are note-worthy. Prophet Job mentions his distress but does not say anything more to his Lord except: "Thou art most Merciful" This is a great proof of his fortitude, noble and contented nature. 

فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ ۖ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنْ عِنْدِنَا وَذِكْرَىٰ لِلْعَابِدِينَ {21:84}

[Q21:84] Fastajabnaa lahoo fakashaf naa maa bihee min durrinw wa aatainaahu ahlahoo wa mislahum ma'ahum rahmatam min 'indinaa wa zikraa lil'aabideen. 
[Q21:84] Therefore We responded to him and took off what harm he had, and We gave him his family and the like of them with them: a mercy from Us and a reminder to the worshippers.

[Q21:84] Maka Kami perkenankan doa permohonannya, lalu Kami hapuskan penyakit yang menimpanya, serta Kami kurniakan kepadanya: Keluarganya, dengan seganda lagi ramainya, sebagai satu rahmat dari Kami dan sebagai satu peringatan bagi orang-orang yang taat kepada Kami (supaya bersabar dan mendapat balasan baik). 

Job (Ayyub) was at last relieved of all the miseries that were inflicted on him which was only a test.

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(21:84) We heard his prayer and relieved him of his affliction *78 and gave him back not only those of his family but also as many more with them as a favour from Us so that it may serve as a reminder to Our worshippers. *79

*78 How his disease was cured has been explained in XXXVIII: 42: "Stamp the ground with your foot: here is cool water for you to wash with and to drink." From this it appears that no sooner did he stamp the ground than a spring gushed forth. He took bath and drank the water and was cured of his disease. The nature of the treatment hints that he was suffering from a skin disease. This is confirmed by the Bible as well. "Satan smote Job with sore boils from the sole of his foot unto his crown."- (Job, 2:7).
*79 It will be worth-while to compare the high character of Prophet Job as given in the Qur'an with that in the Book of Job in the Bible. The Qur'an presents him as a veritable picture of patience and fortitude and an-excellent model for the worshippers of AIIah, but his general picture presented in the Book of Job is that of a man who is full of grievance against God: "Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived .... Let them curse (the night) that curse the day ..... Because it shut not the doors of my mother's womb, nor did sorrow from mine eyes. Why died I not from the womb?” (Chapter 3)..... "Oh that my grief were thoroughly weighed, and my calamity laid in the balance together.....the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me." (Chapter 6).... "I have sinned; what shall I do unto thee, O thou preserver of men? Why hast thou set me as a mark against thee, so that I am a burden to myself? And why dost thou not pardon my transgressions, and take away my iniquity? (Chapter 7: 20-21).
His three friends try to console him and counsel patience, but in vain. He says, "My soul is weary of my life....l will speak in the bitterness of my soul" (10:1).... "I have heard many such things: miserable comforters are ye all." (16: .... "So these three men ceased to answer Job ..... Then was kindled the wrath of Elihu.... against Job.... because he justified himself rather than God." (32:1-3), but he also failed to console him....Then the Lord himself came down and condemned the three friends and Elihu and rebuked Job and then forgave him, accepted him and blessed him." (Chapters 41, 42). It should be noted that in the first two chapters of this Book, Prophet Job is presented as a perfect and upright man who feared God, but in the following chapters he becomes an embodiment of grievance against God, as though the estimate of Satan about him was correct and that of God incorrect. Thus this Book itself is a clear evidence that it is neither the Word of God nor of Prophet lob but had been written afterwards by some literary man and incorporated in the Bible as a scripture. 

وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ ۖ كُلٌّ مِنَ الصَّابِرِينَ {21:85}

[Q21:85] Wa Ismaa'eela wa Idreesa wa Zal Kifli kullum minas saabireen;
[Q21:85] And Ismail and Idris and Zulkifl; all were of the patient ones;

[Q21:85] Dan (demikianlah pula) Nabi-nabi Ismail dan Idris serta Zulkifli; semuanya adalah dari orang-orang yang sabar. 

Refer to the commentary of Maryam 19:54 (and Baqarah 2:124 to 127) for Ismail, and Maryam 19:56 for Idris.

Dhul-Kifl literally means "possessor of, or giving, a double requital or portion". It is said that probably Dhul-Kifl is an Arabicized form of Ezekiel.

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(21:85) And the same blessing was bestowed upon Ismael and Idris *80 and Zul-Kifl, *81 because they all practised fortitude.

*80 For explanation, see Surah Maryam (XIX): E. N. 33. 
*81 Zul-Kifl is not the name but the title of a righteous man, which literally means 'a man of luck'. Here it dces not refer to worldly prosperity but to his high character and ranks in the Hereafter. He has also been mentioned by this title in XXXVIII: 48. There are different opinions about his identity and nationality: some have regarded him as Zacharias (but this is not correct because Zacharias has been mentioned separately in v. 89); others say he was Elias, or Joshua, son of Nun, or Elisha, but this again is incorrect, because in Surah Sad (XXXVIII: '49) Elisha and Zul-Kifl have been mentioned as separate personalities; some others say that he was Prophet Job's son, named Bishr, who succeeded him as Prophet.
Allamah Alusi says, "The Jews claim that he was Ezekiel who was appointed to Prophethood during the captivity (597 BC) of the Israelites and he performed his mission in a habitation by the side of the Chebar canal."
These conflicting opinions indeed confirm nothing. The modern commentators, however, are inclined to believe that he was Ezekiel, though there is no convincing argument about it. This opinion is sound because his description in this verse "that he was a patient and righteous tnan and was blessed by God" is fully confirmed by the Book of Ezekiel. He was one of those people who had been taken prisoner by Nebuchadnezzer at the downfall of Jerusalem, who settled the Israeli exiles at Tel-abib by the river Chebar in Iraq. Here, in 594 BC, Ezekiel was raised to Prophethood when he was hardly 30, and he continued preaching the message of God to the exiled Israelites as well as to the iniquitous people and rulers of Jerusalem for full 22 years. In the 9th year of his mission, his wife whom he called "the desire of his eyes" died, but when the people came to mourn her death, he warned them of the wrath of God and the impending disaster. (Chapter 24: I5-21). The Book of the Prophet Ezekiel in the Bible is one of those scriptures which appear to be genuine and divinely' inspired.

وَأَدْخَلْنَاهُمْ فِي رَحْمَتِنَا ۖ إِنَّهُمْ مِنَ الصَّالِحِينَ {21:86}

[Q21:86] Wa adkhalnaahum fee rahmatinaa innahum minas saaliheen. 
[Q21:86] And We caused them to enter into Our mercy, surely they were of the good ones.

[Q21:86] Dan Kami masukkan mereka dalam (kumpulan yang dilimpahi) rahmat Kami: Sesungguhnya mereka adalah dari orang-orang yang soleh. 

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(21:86) We admitted them to Our mercy because they were of the righteous people.

وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ {21:87}

[Q21:87] Wa Zan Nooni iz zahaba mughaadiban fazaanna al lan naqdira 'alaihi fanaanna al lan naqdira 'alaihi fanaadaa fiz zulumaati al laaa ilaaha illaaa Anta Subhaanaka innee kuntu minaz zaalimeen. 
[Q21:87] And Yunus, when he went away in wrath, so he thought that We would not straiten him, so he called out among afflictions: There is no ALLAH (SWT) but Thou, glory be to Thee; surely I am of those who make themselves to suffer loss.

[Q21:87] Dan (sebutkanlah peristiwa) Zunnun, ketika dia pergi (meninggalkan kaumnya) dalam keadaan marah, yang menyebabkan dia menyangka bahawa Kami tidak akan mengenakannya kesusahan atau cubaan; (setelah berlaku kepadanya apa yang berlaku) maka dia pun menyeru dalam keadaan yang gelap-gelita dengan berkata: Sesungguhnya tiada Tuhan (yang dapat menolong) melainkan Engkau (ya ALLAH (SwT))! Maha Suci Engkau (daripada melakukan aniaya, tolongkanlah daku)! Sesungguhnya aku adalah dari orang-orang yang menganiaya diri sendiri. 

Dhun-nun, "the man of the fish", is the title of prophet Yunus. Refer to the commentary of Saffat 37:139 to 148 for the events concerning Yunus.

The cause of anger Yunus felt was the disobedience of his people who did not respond to his preaching, so ALLAH (SWT) tested him by putting him in the belly of a huge fish. When he was engulfed with the darkness of the night, the sea and the belly of the fish, he cried to his Lord AND ACCEPTED THE FACT THAT HE SHOULD HAVE NOT GONE AWAY IN ANGER BREAKING OFF FROM HIS PEOPLE, THOUGH THEY REFUSED TO BELIEVE IN HIM AND ALLAH (SWT).

ALL THE PROPHETS OF ALLAH (SWT) WERE AWARE OF THE FACT THAT EVERY HUMAN BEING IS LIKELY TO MAKE MISTAKES AND IT IS ALLAH (SWT) ALONE WHO CAN SAVE HIM FROM WRONG-DOING, SO EVERY ONE OF THEM ALWAYS PRAYED TO ALLAH (SWT) THAT HE MIGHT KEEP HIMSELF AWAY FROM MISTAKES.

The spiritual force of the prayer- "There is no ALLAH (SWT) but Thou. Glory be to Thee. Verily I have been of the wrong-doers"-has been confirmed by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the holy Imams. Verse 88 is the sure effect of the prayer.

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(21:87) And We showed a favour to Zun-nun *82 Remember when he went away in anger *83 for he thought that We would not take him to task for this. *84 But afterwards he invoked Us from the depths of darkness, *85 saying, "There is no God but Thou: glory be to Thee: I had indeed committed a wrong".

*82 That is, Jonah. Literally Zun-Nun means `the man of the fish". He was called so because he was devoured by a fish by the Command of AIIah. (Also See XXXV11:142 and X:98 and its E.N.'s 98-100). 
*83 Prophet Jonah left his people before he received Allah's Command for migration.
*84 He presumed that he should leave, the place which was going to be visited by the scourge of Allah. This was not by itself an offence but it was an offence for a Prophet to leave the place of his Mission without the permission of Allah. 
*85 "....darkness": the darkness in the belly of the fish and the darkness of the sea over and above it. 

فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ {21:88}

[Q21:88] Fastajabnaa lahoo wa najjainaahu minal ghamm; wa kazaalika nunjil mu'mineen. 
[Q21:88] So We responded to him and delivered him from the grief and thus do We deliver the believers.

[Q21:88] Maka Kami kabulkan permohonan doanya dan Kami selamatkan dia dari kesusahan yang menyelubunginya dan sebagaimana Kami menyelamatkannya, Kami akan selamatkan orang-orang yang beriman (ketika mereka merayu kepada Kami).  

(see commentary for verse 87)

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(21:88) So We heard his prayer, and delivered him from the affliction: Thus do We deliver the believers.

وَزَكَرِيَّا إِذْ نَادَىٰ رَبَّهُ رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنْتَ خَيْرُ الْوَارِثِينَ {21:89}

[Q21:89] Wa Zakariyyaaa iz naadaa Rabbahoo Rabbi laa tazarnee fardanw wa Anta khairul waariseen. 
[Q21:89] And Zakariya, when he cried to his Lord: O my Lord leave me not alone; and Thou art the best of inheritors.

[Q21:89] Dan (sebutkanlah peristiwa) Nabi Zakaria, ketika dia merayu kepada Tuhannya dengan berkata: Wahai Tuhanku! Janganlah Engkau biarkan daku seorang diri (dengan tidak meninggalkan zuriat) dan Engkaulah jua sebaik-baik yang mewarisi. 

Refer to the commentary of Maryam 19:2 to 15 for Zakariyya, Yahya and his mother.

THE EVERLIVING, SELF-SUBSISTING AND EVERLASTING SUPREME-BEING IS ALONE THE KHAYR AL WARITHIN, THE BEST OF INHERITORS.

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(21:89) And (We showed a favour) to Zacharias, when he invoked his Lord, saying, "O Lord, do not leave me childless though Thou alone art the best Inheritor".

فَاسْتَجَبْنَا لَهُ وَوَهَبْنَا لَهُ يَحْيَىٰ وَأَصْلَحْنَا لَهُ زَوْجَهُ ۚ إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ {21:90}

[Q21:90] Fastajabnaa lahoo wa wahabnaa lahoo Yahyaa Wa aslahnaa lahoo zawjah; innahum kaanoo yusaari'oona fil khairaati wa yad'oonanaa raghabanw wa rahabaa; wa kaanoo lanaa khaashi'een. 
[Q21:90] So We responded to him and gave him Yahya and made his wife fit for him; surely they used to hasten, one with another in deeds of goodness and to call upon Us, hoping and fearing and they were humble before Us.

[Q21:90] Maka Kami perkenankan doanya dan Kami kurniakan kepadanya (anaknya) Yahya, dan Kami perelokkan keadaan isterinya yang mandul, (untuk melahirkan anak) baginya. (Kami limpahkan berbagai ihsan kepada Rasul-rasul itu ialah kerana) sesungguhnya mereka sentiasa berlumba-lumba dalam mengerjakan kebaikan dan sentiasa berdoa kepada kami dengan penuh harapan serta gerun takut dan mereka pula sentiasa khusyuk (dan taat) kepada Kami. 

The wife of Zakaria who was proved barren her whole life and had crossed the age of bearing a child, who herself thought impossible for her at any time in the future to be a mother (see verse 3:39 and 19:8) was made fit to bear John (Yahya) the Baptist.

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(21:90) So We heard his prayer, and bestowed on him Yahya (John) and made his wife fit. (to bear a child) for him. *86 These people exerted their utmost in righteous deeds and called upon Us with love and fear and they remained humble before Us. *87

*86 "Made his wife fit": "We cured his wife of sterility." As "Thou alone art the best Inheritor", I shall have no grief even if Thou dost not give the any child. (For further details, please see III:37-41 and XIX: 2-14 and the E.N.'s thereof).
*87 It will be worth while to reiterate the reasons why the stories of the Prophets have been cited in this surah. 
(1) The story of Prophet Zacharias has been cited to impress on the minds that all the Prophets were human beings and servants of Allah and had no tinge of Godhead in them. They had no power to bestow children upon others because they themselves had to pray to Allah for children for themselves. 
(2) The story of Prophet Jonah has been cited to show that even a great Prophet like him did not go unnoticed when he committed an error in regard to Allah's Message. But when he repented, Allah, by His grace, delivered him alive from the belly of the fish.
(3) The mention of Prophet Job has been made to show that even Prophets were put to hard trials and afflictions and even they had to beg Allah to restore them to health, not to speak of curing others of diseases.
Along with these, the other important thing which is meant to be impressed is that all the Prophets believed in the doctrine of Tauhid. That is why they begged and prayed to One Allah alone to fulfil their needs and requirements. Though they met with trials, Allah helped them and granted their prayers in supernatural and miraculous ways. 

وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِنْ رُوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِلْعَالَمِينَ {21:91}

[Q21:91] Wallateee ahsanat farjahaa fanafakhnaa feehaa mir roohinaa wa ja'alnaahaa wabnahaaa Aayatal lil'aalameen. 
[Q21:91] And she who guarded her chastity, so We breathed into her of Our inspiration and made her and her son a sign for the nations.

[Q21:91] Dan (sebutkanlah peristiwa) perempuan yang telah menjaga kehormatan dan kesuciannya; lalu Kami tiupkan padanya dari Roh (ciptaan) Kami dan Kami jadikan dia dan anaknya sebagai satu tanda (yang menunjukkan kekuasaan Kami) bagi umat manusia. 

Refer to Ali Imran 3:44 to 55 and Maryam 19:16 to 35 for Maryam and Isa.

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(21:91) And (We blessed) that woman who had kept her chastity. *88 We breathed into her of Our Spirit *89 and made her and her son a Sign to the whole world *90

*88 That is, "Mary (Allah's peace be upon her)".
*89 It should be noted that the incident of the birth of Prophet Jesus was not different from that of Prophet Adam, because the wording of the Arabic Text in the two cases is almost identical: (See XXXVIII: 71-72). Besides this in verse 91, almost similar words have beets used in regard to the birth of Jesus Christ. (See also IV: l71 and LXVI:12). Allah Himself has stated that the birth of Prophet Jesus was just like the birth of Prophet Adam: "In the sight of Allah, the case of the birth of Jesus is like that of Adam, whom He created out of dust and said, 'Be', and he was." (III: 59).In the light of these verses, we may conclude that AIIah uses words like: "We breathed into him or her of Our spirit" for miraculous births. (For fuller details please see IV: E.N's 212-213). 
*90 That is, "The mother and the son were not partners of God nor had any share whatever in Godhead, but were a Sign from among the Signs of God." (See XIX: E.N. 21 also).

إِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ {21:92}

[Q21:92] Inna haaziheee ummatukum ummatanw waahidatanw wa Ana Rabbukum fa'budoon. 
[Q21:92] Surely this Islam is your religion, one religion (only), and I am your Lord, therefore serve Me.

[Q21:92] Sesungguhnya agama Islam inilah agama kamu, agama yang satu asas pokoknya dan Akulah Tuhan kamu; maka sembahlah kamu akan Daku.

Ummat may figuratively be interpreted as nation, community, or religion, BUT the proper meaning of the word in this verse is "group"-"This is your group", the group to be followed by the believers.

v  Refer to the commentary of Baqarah 2:143, according to which the true interpretation of Ummat is "Imams". TRUE SERVICE TO THE CAUSE OF ALLAH (SWT) CANNOT BE DONE WITHOUT A GUIDE (IMAM).

By not following the true Imams of the Ahlul Bayt, as said in verse 93 of this surah people divided themselves in several sects. They shall come before ALLAH (SWT) with their leaders on the Day of Judgement. See commentary of Bani Israil 17:71.

Also refer to Baqarah 2:213 and Yunus 10:19.

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(21:92) Indeed this community of yours is one community, and I am your Lord: so worship Me alone.

وَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ ۖ كُلٌّ إِلَيْنَا رَاجِعُونَ {21:93}

[Q21:93] Wa taqatta'ooo amrahum bainahum kullun ilainaaa raaji'oon. 
[Q21:93] And they broke their religion (into sects) between them: to Us shall all come back.

[Q21:93] (Kebanyakan manusia masih berselisihan) dan berpecah-belah dalam urusan agama mereka; (ingatlah) mereka semuanya akan kembali kepada kami (untuk menerima balasan). 

THE PEOPLE LATER STARTED THEIR OWN DIVISIONS AND GOT THEMSELVES DIVIDED INTO SEVERAL SECTS AND SUB-SECTS. HOWEVER MUCH they might follow the different ways in thought and deeds, all of them are marching towards one and the same destination i.e., their return to their Lord.

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(21:93) But the people (of their own accord) cut asunder their (one) Creed into many religions; *91 they have all to return to Us.

*91 In this verse, the addressees are the whole of mankind. It means: "O mankind, in reality all of you belonged to one community and had one and the same religion and all the Prophets brought one and the same Creed which was this: `Allah alone is the Lord of all mankind: therefore they should worship Him alone. "' But afterwards the people corrupted this Creed and invented and adopted the things they liked and mixed their own theories, whims and practices in it. This brought into being countless communities and religions. Thus it is absolutely wrong to say that a particular Prophet was the founder of a particular religion and another of another, and so on. The very fact that different religions came into being at different periods of tithe, does not prove that the Prophets created these differences. It is obvious that the Prophets of God could not found different religions nor could they teach their followers to worship any beings other than Allah.

SECTION 7

The Righteous shall inherit the earth

No good deeds of any believer shall ever be lost – No town destroyed by God shall ever rise again – All those who lead people astray shall be punished – The righteous shall inherit the earth – Apostle Muhammad, a Mercy unto the worlds – Respite granted to the sinners may be a trial or a provision for a fixed time.

فَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِ وَإِنَّا لَهُ كَاتِبُونَ {21:94}

[Q21:94] Famai ya'mal minas saalihaati wa huwa mu'minun falaa kufraana lisa'yihee wa innaa lahoo kaatiboon. 
[Q21:94] Therefore whoever shall do of good deeds and he is a believer, there shall be no denying of his exertion, and surely We will write (It) down for him.

[Q21:94] Dengan yang demikian, sesiapa yang mengerjakan sesuatu amal kebaikan, sedang dia beriman, maka tidaklah disia-siakan amal usahanya dan sesungguhnya Kami tetap menulisnya. 

IF ONE DOES NOT BELIEVE IN ALLAH (SWT) AND FOLLOW HIS RELIGION (ISLAM), HIS GOOD DEEDS SHALL NOT BENEFIT HIM ON THE DAY OF JUDGEMENT.

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(21:94) Then whosoever does good deeds, and he is a believer as well, his work will not be treated slightingly: We are recording it all.

وَحَرَامٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ {21:95}

[Q21:95] Wa haraamun 'alaa qaryatin ahlaknaahaaa annahum laa yarji'oon. 
[Q21:95] And it is binding on a town which We destroy that they shall not return.

[Q21:95] Dan mustahil kepada penduduk sesebuah negeri yang Kami binasakan, bahawa mereka tidak akan kembali (kepada Kami untuk menerima balasan di akhirat kelak).

VERSE 95 REFERS TO A PARTIAL RESURRECTION KNOWN AS RAJ-AT OR QIYAMAT UL SUGHRA WHEN ALL THE PEOPLE, GOOD AND BAD, SHALL BE GATHERED TOGETHER, EXCEPT THOSE WHO HAD BEEN DESTROYED BY THE WRATH OF ALLAH (SWT).

·         VERSE 96 refers to the Day of Resurrection, prior to which the Antichrist (Dajjal), the impostor, will appear and the wild and lawless forces of Yajuj and Majuj (Gog and Magog)-refer to the commentary of Kahf 18:94 -will break loose and swarm through the earth.

THEN THE LIVING IMAM AL MAHDI AL QA-IM WILL COME AND SUBDUE ALL THE FORCES OF EVIL AND ADMINISTER THE WHOLE WORLD AS A SINGLE COMMUNITY, LIVING IN PEACE AND HARMONY, FOLLOWING THE RELIGION OF ALLAH (SWT), ISLAM. ALONG WITH THE IMAM, PROPHET ISA WILL ALSO COME BACK IN THIS WORLD.

Ø  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"Before the day of final judgement my grandson whose name is Abul Qasim Muhammad, which is my name and epithet, will appear and administer and guide the people of the whole world for a long time. It will be a reign of justice and fairplay."

Refer to the commentary of Bara-at 9:32 and 33.

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(21:95) And it is not possible that the habitation We have once destroyed gets another lease of life *92

*92 The Arabic Text of v. 95 may be interpreted in three ways: 
(I) The community which is once destroyed by the scourge of Allah can never have a second or new life.
(2) After its destruction, its people are not given a second chance for their test: then they shall be presented in the Court of Allah for final judgment. 
(3) When a community transgresses the last limits in its wickedness, injustices and disobedience, and Allah ordains to destroy it,no other chance of repentance is given to it because it becomes incapable of turning back to right guidance. 

حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ {21:96}

[Q21:96] Hattaaa izaa futihat Yaajooju wa Maajooju wa hum min kulli hadabiny yansiloon. 
[Q21:96] Even when Gog and Magog are let loose and they shall break forth from every elevated place.

[Q21:96] (Demikianlah keadaan mereka) hingga apabila terbuka tembok yang menyekat Yakjuj dan Makjuj, serta mereka meluru turun dari tiap-tiap tempat yang tinggi. 

See verse 18:94— AMONG THE PROGNOSTIC SIGNS OF THE APPROACH OF THE DAY OF JUDGMENT:

1.        will be [a] that ‘Dajjal’ the Antichrist, the Imposter, will appear and [b] then the barrier that withold Gog and Magog will be broken and they would be freed to roam playing havoc all round the earth [c] following the coming out of the Monstrous Beast called ‘Dabbatul-Arz.’

2.        Then will appear the Last Imam Muhammad ibnul Hasan Al-Mahdi--- who will rule for a long time, when Jesus also will return to earth. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said that: “If there be left even a single day for the end of the world before the day of the Final Judgment, there will appear one whose name will be my name and whose epithet will be my epithet. He will rule for a long time and he will fill the earth with justice and fair play as much as it would have been filled with injustice and rebellion.”

3.        IT IS ALSO SAID that the best of righteous ones who sincerely desired to enjoy the blissful life and coveted to be among the faithful comrades of the Holy Imam to fight the forces of falsehood, would be resurrected from their graves, etc. (For details refer to the other authorities on the subject).

‘Hadab’ may means ‘elevated places or the mounds’ as most of the commentators have interpreted--- and ‘Futehat’ may mean the breakage of the Dam (as verse 18:94-99) in which case ‘they’ will refer to people in general and not to Gog and Magog and it may mean the grave--- the ‘grave’ refer to in verse 36:49-51. It may also mean, ‘Solb’, i.e., loin or back in which case it will mean that Gog and Magog who will be let loose, will stand for the qualities of unbridled generations of man who will descend down being issued forth headlong towards all sensual and material enjoyment leaving no principle of morality uncrushed and breaking the barriers of human rights.

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(21:96) until Gog and Magog are let loose: they will swoop down from every height,

وَاقْتَرَبَ الْوَعْدُ الْحَقُّ فَإِذَا هِيَ شَاخِصَةٌ أَبْصَارُ الَّذِينَ كَفَرُوا يَا وَيْلَنَا قَدْ كُنَّا فِي غَفْلَةٍ مِنْ هَٰذَا بَلْ كُنَّا ظَالِمِينَ {97}

[Q21:97] Waqtarabal wa'dul haqqu fa-izaa hiya shaakhisatun absaarul lazeena kafaroo yaawailanaa qad kunna fee ghaflatim min haaza bal kunnaa zaalimeen. 
[Q21:97] And the true promise shall draw nigh, then lo! The eyes of those who disbelieved shall be fixedly open: O woe to us! Surely we were in a state of heedlessness as to this; nay, we were unjust.

[Q21:97] Dan hampirlah datangnya janji hari kiamat yang benar, maka dengan serta-merta pandangan mata orang-orang yang kufur ingkar terbeliak (sambil berkata dengan cemas): Aduhai celakanya Kami. Sesungguhnya kami telah tinggal dalam keadaan yang melalaikan kami daripada memikirkan perkara ini, bahkan kami telah menjadi orang-orang yang menganiaya diri sendiri. 

The disbelievers will condemn and curse themselves for not believing in the Day of Judgement. The sign of total resurrection given in Qur’an do not necessarily mean that after the appearance of the signs the Resurrection Day will follow immediately. The timing of the events in relation to the ultimate resurrection is beyond the human grasp.

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(21:97) and the time of the fulfilment of the True Promise will draw near, *93 whereupon the eyes of those who had disbelieved will be struck with amazement: they will say, "Woe to us: we were heedless of this: nay, we were wrong-doers." *94

*93 For the details about Gog and Magog, see E.N.'s 62 and 69 of Surah A1-Kahf (XVIII). They will be let loose in the sense that they will swoop down on the regions of the earth like a beast of prey which is set free from its cage suddenly. "The time of the fulfilment of the true promise" will come on the eve of Resurrection and the appearance of Gog and Magog will be a sign of it. In a Tradition related in Muslim, by Huzaifah bin Asid Ghifari, the Holy Prophet said, "Resurrection will not take place until ten signs appear: 
(1) The smoke. (2) Dajjal. (3) Daabat-ul-Ard. (4) rising of the sun from the west. (5) coming down of Jesus, son of Mary. (6) sudden attack of Gog and Magog. (7-9) three land slides-one in the east, the second in the west and the third in Arabia. (10) the flare up of a great fire from Yaman which will drive the people to the Plain of Resurrection.

In another Tradition the Holy Prophet stated that after the swoop of Gog and Magog, Resurrection will be so near that it may take place at any moment just as a pregnant woman might deliver the child at any moment, in the day or night, after her term has expired. But the reference to the appearance of Gog and Magog in the Qur'an and Hadith does not indicate that they will swoop on mankind jointly; it may be that they will clash against each other near the time of Resurrection and their mutual conflict might result in a universal catastrophe and destruction.
*94 "We were heedless of this" contains a kind of excuse in it, as if to say, "The Prophets warned us of the Day of Resurrection but we were wrongdoers and paid no heed to their warning". 

إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ {21:98}

[Q21:98] Innakum wa maa ta'budoona min doonil laahi hasabu Jahannama antum lahaa waaridoon. 
[Q21:98] Surely you and what you worship besides ALLAH (SWT) are the firewood of hell; to it you shall come.

[Q21:98] Sesungguhnya kamu dan apa yang kamu sembah, yang lain dari ALLAH (SwT), menjadi bahan-bahan bakaran yang dilimparkan ke dalam Neraka Jahannam; kamu (sudah tetap) akan memasukinya.

One day the tribal chiefs of the pagan Quraysh came to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and said:

“Muhammad, whatever you say cannot stop us from following the creed of our ancestors who did not believe in your ALLAH (SWT) but worshipped the idols installed in Ka-bah. We also shall remain attached to them and never change our faith." In reply the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) recited these verses.

Abdullah ibn Zubayr said: "If those who worship other gods, beside your ALLAH (SWT), and those who are worshipped as gods are the fuel of the fire of hell, then Uzayr, Isa and the angels will also be burned in hell."

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) explained to them that Uzayr, Isa and the angels never asked the people to worship them. They themselves worshipped the one true ALLAH (SWT), ALLAH (SWT). It was Shaytan who beguiled people to worship them as gods. Then verses 101 to 103 were revealed.

The false gods referred to in verse 98 have also been mentioned in verse 29 of this surah.

Ü  Imam Jafar bin Muhammad as Sadiq said:

"The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said that whosoever makes people to obey him under duress while there is among people a person who is more learned and pious than he, is an impostor, gone astray."

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(21:98) As a matter of fact, you and your deities, whom you worship beside Allah, are fuel of Hell, wherein you have to enter; *95

*95 We learn from traditions that `Abdullah bin Azza'ara raised an objection in this connection, saying, "According to this not only our deities but Prophets Jesus and `Uzair and the Angels also will become fuel for Hell because they are also worshipped." The Holy Prophet replied, "Yes, everyone who would approve of his own worship instead of Allah's will go to Hell along with those who worshipped him." He meant to say, "There is no reason why Prophets Jesus and `Uzair and the Angels should go to Hell because they never approved that they should be worshipped instead of Allah, and were not responsible for this, on the other hand, they taught people to worship Allah alone". Of course, those who tried to become deities and became partners in the shirk of others will certainly go to Hell along with their worshippers. Likewise those, who induced others to take deities other than AIIah, will go to Hell. Satan comes under this category for he induces others to make deities. Thus it is Satan who is made the real deity whom they obey and commit shirk Besides this, idols of stone and wood and other accessories of shirk will also be thrown into Hell along with the mushriks so that the latter should see that their deities were becoming a cause of the intensity of their torture of fire instead of becoming their intercessors. 

لَوْ كَانَ هَٰؤُلَاءِ آلِهَةً مَا وَرَدُوهَا ۖ وَكُلٌّ فِيهَا خَالِدُونَ {21:99}

[Q21:99] Law kaana haaa'ulaaa'i aalihatam maa waradoohaa wa kullun feehaa khaalidoon. 
[Q21:99] Had these been gods, they would not have come to it and all shall abide therein.

[Q21:99] Kalaulah mereka (yang kamu sembah) itu tuhan-tuhan, tentulah mereka tidak masuk ke dalam Neraka dan (ketahuilah), semuanya (yang menyembah dan yang disembah) akan kekal dalam Neraka selama-lamanya. 

(see commentary for verse 98)

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(21:99) had they really been God, they would not have gone there; now therein they will dwell for ever.

لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ {21:100}

[Q21:100] Lahum feehaa zafeerunw wa hum feehaa laa yasma'oon. 
[Q21:100] For them therein shall be groaning and therein they shall not hear.

[Q21:100] Mereka mendayu-dayu (kesakitan) di dalam Neraka dan mereka pula di situ tidak dapat mendengar sesuatu yang menyenangkan. 

(see commentary for verse 98)

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(21:100) There they will groan, *96 but they shall hear nothing (in response due to the roaring noise).

*96 The Arabic word ~i j (zafir) means `hard breathing' because of excessive heat, hard work and weariness.

إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَىٰ أُولَٰئِكَ عَنْهَا مُبْعَدُونَ {21:101}

[Q21:101] Innal lazeena sabaqat lahum minnal husnaaa ulaaa'ika 'anhaa mub'adoon. 
[Q21:101] Surely (as for) those for whom the good has already gone forth from Us, they shall be kept far off from it;

[Q21:101] Sesungguhnya orang-orang yang telah tetap dari dahulu lagi memperoleh kebaikan dari Kami, mereka dijauhkan dari Neraka itu.

APPLICABLE FOR VERSES 101-103. These verses were revealed when Uzayr, Isa and the angels were mentioned by the idolaters as gods worshipped by their followers. Refer to the preceding verses 98 to 100. Also refer to Maryam 19:71 and 72.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: that among those in Paradise will be:

1. He who selflessly recited the Holy Qur’an only to please ALLAH (SWT), being mindful of the Day of Requital and led a righteous life,

2. He who gives the call for prayers (Azan) and invites the people to goodness and seeks only the pleasure of ALLAH (SWT) in return,

3. And he who discharges his duty to ALLAH (SWT) only to earn the pleasure of the Lord.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) once addressing the First Holy Imam Ali ibne Abi Talib said:

“O’ Ali, thou and thy followers shall be in Paradise.”

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(21:101) As for those for whom We will already have ordained good (rewards), they will be kept far away from it *97

*97 These will be the people who practised virtue and righteousness in this world. Allah has already promised that they will be kept safe from the torture and will be granted salvation.

لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ {21:102}

[Q21:102] Laa yasma'oona hasee sahaa wa hum fee mash tahat anfusuhum khaalidoon. 
[Q21:102] They will not hear its faintest sound, and they shall abide in that which their souls long for.

[Q21:102] Mereka tidak mendengar suara (julangan) api Neraka itu dan mereka akan kekal selama-lamanya di dalam (nikmat-nikmat Syurga) yang diingini oleh jiwa mereka.  

(see commentary for verse 101)

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(21:102) they will not hear even its faintest sound and they shall dwell for ever in the midst of those things which they will desire and cherish most;

لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ وَتَتَلَقَّاهُمُ الْمَلَائِكَةُ هَٰذَا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ {21:103}

[Q21:103] Laa yahzunuhumul faza'ul akbaru wa tatalaq qaahumul malaaa'ikatu haazaa Yawmukumul lazee kuntum too'adoon. 
[Q21:103] The great fearful event shall not grieve them, and the angels shall meet them: This is your day which you were promised.

[Q21:103] Huru-hara besar yang amat mengerikan (pada hari kiamat) itu tidak merunsingkan mereka dan (sebaliknya) mereka disambut oleh malaikat-malaikat dengan berkata: Inilah hari kamu (beroleh kebahagiaan), yang telah dijanjikan kepada kamu (di dunia) dahulu. 

(see commentary for verse 101)

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(21:103) the time of the great fright will not trouble them at all; *98 the angels will rush forth to receive them, saying: "This is the very Day which you were promised!"

*98 That is, "The time of mustering and going before Allah will be very dreadful for the common people but the righteous people will have full peace of mind because everything will be happening according to their expectations. Their faith and the righteous deeds they did in the world, will help console them by the grace of Allah and, instead of grief and sorrow, they will be filled with the hope that they are going to get their promised rewards." 

يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ ۚ وَعْدًا عَلَيْنَا ۚ إِنَّا كُنَّا فَاعِلِينَ {21:104}

[Q21:104] Yawma natwis samaaa'a kataiyis sijilli lilkutub; kamaa badaanaa awwala khalqin nu'eeduh; wa'dan 'alainaa; innaa kunna faa'ileen. 
[Q21:104] On the day when We will roll up heaven like the rolling up of the scroll for writings, as We originated the first creation, (so) We shall reproduce it; a promise (binding on Us); surely We will bring it about.

[Q21:104] (Ingatlah) hari Kami menggulung langit seperti menggulung lembaran surat catitan; sebagaimana kami mulakan wujudnya sesuatu kejadian, Kami ulangi wujudnya lagi; sebagai satu janji yang ditanggung oleh Kami; sesungguhnya Kami tetap melaksanakannya.

THE UNIVERSE WILL BE FOLDED UP LIKE A SCROLL OF PARCHMENT. THEN ALLAH (SWT) WILL CREATE A NEW PHASE OF LIFE.

"Is not He who created the heavens and the earth able to create the like of these? Yes. He is the supreme creator, the all-wise." (Ya Sin 36:81)

Khalqin may be an infinitive, i.e. creation, but it can also be a noun, i.e., creature. Here it means "creature", otherwise the use of the word "first" (awwal) with the verb "began" or "started" (badana) would be meaningless or immature. "As we started the first creature we will return it" is the true translation. THEREFORE there is an order in the system or process of creation, about which there are traditions as to which was the first creature in the order of creation.

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(21:104) On that Day, We will roll up the sky as the leaves of paper are rolled up in a written scroll. We will bang forth the creation once again as We had originated it before. This is a promise We have made to Ourself, and We have to fulfil it.

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ {21:105}

[Q21:105] Wa laqad katabnaa fiz Zaboori mim ba'diz zikri annal arda yarisuhaa 'ibaadi yas saalihoon. 
[Q21:105] And certainly We wrote in the Book after the reminder that (as for) the land, My righteous servants shall inherit it.

[Q21:105] Dan demi sesungguhnya, Kami telah tulis di dalam Kitab-kitab yang Kami turunkan sesudah ada tulisannya pada Luh Mahfuz: Bahawasanya bumi itu akan diwarisi oleh hamba-hambaKu yang soleh.

THE RIGHTEOUS WHO SHALL INHERIT THE EARTH ARE MENTIONED IN THE SCRIPTURES REVEALED TO OTHER PROPHETS BEFORE THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad). Refer to Baqarah 2:40 and 89.

Ä  “His soul shall dwell at case; and his seed shall inherit the earth.” [Psalms 25:13]

Ä  “But the men shall inherit the earth; and shall delight themselves in the abundance of peace.” [Psalms 36:11]

Ä  “The righteous shall inherit the land, and dwell therein forever.” [Psalms 37:29]

Ä  “Blessed are the poor in spirit; for their’s is the kingdom of heaven.” [Maths. 5:3]

Ä  “Remember Abraham, Isaac, and Israel, thy servants, to whom thou swearest by thine own self, and saist unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of, will I give unto your seed, and they shall inherit it forever.” [Exodus 32:13]

These verse can be applied in the fullest meaning of them to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) similarly Holy Imams who never in their lives adored any one save ALLAH (SWT) and whose lives were nothing BUT the manifestation of the glory of the purity of the All-Divine Who Himself has purified them to the extent of the perfection in purification--- see verse 33:33

RIGHTEOUSNESS CAN NEVER BE BUT WITH THE PURIFICATION OF THE SOUL AND THE BODY and WHO ELSE COULD BE MORE RIGHTEOUS THAN THOSE WHOM ALLAH (SWT) HIMSELF HAS PURIFIED.

·         Balagh means conveyance or transportation, or to carry or conduct a person or a thing to its destiny.

·         As the rabbul alamin, it is the will of ALLAH (SWT) that every human being should develop his ability and reach his destiny.

THEREFORE THE TASK OF EVERY PROPHET, AS THE MANIFESTATION OF HIS RUBUBIYAT, IS TO CARRY OR CONDUCT EVERY HUMAN BEING TO HIS DESTINY.

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(21:105) And We have written in the Psalms after the Admonition: "Our righteous servants shall inherit the land".

إِنَّ فِي هَٰذَا لَبَلَاغًا لِقَوْمٍ عَابِدِينَ {21:106}

[Q21:106] Inna fee haaza labalaa ghal liqawmin 'aabideen. 
[Q21:106] Most surely in this is a message to a people who serve.

[21:106] Sesungguhnya Al-Quran ini mengandungi keterangan-keterangan yang cukup bagi orang-orang yang (cita-citanya) mengerjakan ibadat (kepada ALLAH (SwT) dengan berilmu).  

(see commentary for verse 105)

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(21:106) Surely in this is a great news for those people who worship Us. *99

*99 The interpretation of this verse has given rise to a great misunderstanding. SOME people have tried to interpret it in a way, which is entirely opposed to the ideology of the Qur'an. They interpret it to mean: "The inheritance of the kingdom and the resources of the earth are given to the righteous people alone in this worldly life, and upon them alone Allah showers His favours and blessings." Then they apply this formula conversely and conclude that the gift of this inheritance of the earth is the sole criterion between the "righteous" and the "unrighteous" men. The righteous is the one who inherits the sovereignty of the earth and the unrighteous the one who is deprived of this inheritance. But when they apply their formula in the historical perspective, they find that most of those nations which have inherited the earth in the past and are inheriting it today, have been and are mostly disbelieving, mushriks, atheists and immoral, and that these are not the characteristics of the righteous people when judged by the criterion put forward by the Qur'an. From Nimrod and Pharaoh to the present day communist despots, who have been inheriting the earth, were and are unbelievers and the enemies of God and therefore could not be considered righteous, according to the Quranic formula. Faced with this situation, they start arguing that there must be some error in the conception of the "righteous" which should be such as would fit all the inheritors of the earth whether they were Caliphs like Abu Bakr Siddiq and `Umar Faruq or Chingez and Halaku. This research leads them to the Darwinian theory of the survival of the fittest and they assume fitness to be a synonym of "righteousness".
According to this new conception or definition of "righteousness", the proposition would plainly mean: "Any person, or a group of persons, who is capable of conquering and subduing countries by military force and has the ability to exploit the resources of the earth successfully is a `righteous servant of Allah' and his achievement is a criterion and message of righteousness and worship for other human beings to follow. Consequently, if they fail to achieve the inheritance of the earth, they will neither be regarded among the righteous nor among the servants of Allah". As a result of this interpretation of the verse, and this conception of "righteousness" and "service", they were confronted with the interpretation of some basic and fundamental articles of the Islamic Faith. For instance, according to the Qur'an, no deed, howsoever good, could be regarded as righteous without belief in Allah, the Hereafter, the Prophets and the Books. Moreover, the invitation of the Prophet to accept the moral and legal systems of Islam would become meaningless. Then these people could not reconcile their interpretation with the teachings of the Qur'an that obedience to the Holy Prophet and the Commandments of Allah was absolutely essential for a righteous tnan and that the lack of this would make a person a disbeliever and a transgressor who deserved the wrath of AIIah. If they had faced this problem boldly and honestly, they would have realized that their interpretation was wrong, but instead of this, they very impudently changed the universally accepted conception of Faith, Islam, Tauhid, Prophethood and the Hereafter in order to make these basic articles of the Faith fit in with their interpretation of this verse. Thus, they turned all the teachings of the Qur'an upside down and tampered with its meaning without the least hesitation. Now let us consider their interpretation and point out its errors: 
(1) Their interpretation contradicts the teachings of the Qur'an as a whole, for according to these virtue, piety and goodness do not comprise material progress and ability to rule over the land. Moreover, if the Quranic word "Salih" (virtuous, good) is regarded as synonymous with "Sahib Salahiyyat" (i.e. possessor of fitness and competence), this one verse will clash with the whole of the Qur'an. 
(2) They isolate this verse from its context and ascribe to it whatever meaning they like; otherwise, they would have seen that the "inheritance" referred to in the context is the promise to the Believers which is to be fulfilled in the Hereafter, and thus has nothing to do with inheritance in this world.
If this verse is interpreted in the context in which it occurs, it becomes very plain from the preceding verses that this promise to the righteous people holds good for the life in the Hereafter. This thing has been made more explicit in XXXIX: 73-74. According to this passage (which is definitely about life in the Hereafter), when the pious people will enter into Paradise, they will say: "God be praised, Who has fulfilled His promise and made us heirs to the land."
Now let us consider this matter in the light of the Psalms (whether the Book of Psalms in the Bible is genuine or tampered with, because the real Psalms of Prophet David are nowhere available) to which this verse refers. According to 37:9-29: "....evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the ' earth; and shall delight themselves in the abundance of peace....and their inheritance shall be for ever....The righteous shall inherit the land, and dwell therein for ever." Thus the Psalms also confirm word for word verse 105. It is obvious that "(They shall) dwell therein for ever" refers to the life in the Hereafter.
As regards the inheritance of the earth in this worldly life, Allah gives it as a heritage to those of His servants whom He pleases (VII: 128), irrespective of whether they are believers or disbelievers, righteous or wicked, not as a reward but for their trial. "....Your Lord will make you rulers on the earth, and then He will see how you conduct yourselves." (VII: 129). The heritage of the earth in this worldly life is neither permanent nor everlasting. It is merely bestowed as a trial for different communities. On the other hand, the heritage of the "land" referred to in v. 105 is permanent and for ever and, according to the Qur'an, it will be bestowed on the basis of this formula: "The land belongs to Allah and He will make only His righteous servants heirs to it not for their test but as a permanent reward for the righteous attitude they adopted in this worldly life." 

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ {21:107}

[Q21:107] Wa maaa arsalnaaka illaa rahmatal lil'aalameen. 
[Q21:107] And We have not sent you but as a mercy to the worlds.

[Q21:107] Dan tiadalah Kami mengutuskan engkau (wahai Muhammad), melainkan untuk menjadi rahmat bagi sekalian alam.

IT IS STATED IN THE QUR’AN THAT PROPHETS OF ALLAH (SWT) WERE SENT TO EVERY PEOPLE IN EVERY AGE, THEN AS A CULMINATION THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS SENT TO MANKIND AS A MERCY UNTO THE WORLDS WITH A UNIVERSAL MESSAGE. In verse 3:81 of Ali Imran all the prophets of ALLAH (SWT) have accepted the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as their supreme leader, therefore he is the only leader their followers should also obey and follow.

KEEPING THIS FACT IN VIEW THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) HAS BEEN INTRODUCED TO ALL HUMAN BEINGS TILL ETERNITY AS THE MERCY UNTO THE WORLDS TO WHOM THE FINAL BOOK OF ALLAH (SWT), THE QUR’AN, WAS REVEALED AND WHO WAS ENTRUSTED WITH THE PERFECTED AND COMPLETED RELIGION OF ALLAH (SWT) TO BE THE LAW AND GUIDANCE FOR ALL MANKIND FOR EVER (see commentary of Ma-idah 5:55 and 67)

Ø  The word alamin (the worlds) encompasses all that has been created by ALLAH (SWT) and He has not created the universe out of fun (verse 16 of this surah).

BY PRESENTING THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AS THE MERCY UNTO THE WORLDS IT HAS BEEN CLEARLY ASSERTED that he is the first and the foremost in the order of creation who was selected to convey the mercy of ALLAH (SWT) to every created being. THE ENTIRE EXISTENCE OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IS THE FIRST AND THE CONTINUOUS MANIFESTATION OF THE RUBUBIYAT OF THE RABBUL ALAMIN. 

¥  THE WHOLE PROCESS OF CREATION IMPLIES THE CIRCULAR PROCESS OF DESCENSION AND ASCENSION OF THE PERSON OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) FOR THE PURPOSE OF UNIVERSAL BLESSINGS.

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(21:107) (O Muhammad!) We have sent you to be a real blessing for the people of the world. *100

*100 This verse (107) can also be translated as: "We have sent you only as a blessing for the people of the world". In both cases it will mean that the appointment of the Holy Prophet is indeed a blessing and mercy of Allah to the whole world. This is because he aroused the neglectful world froth its heedlessness and gave it the knowledge of the criterion between truth and falsehood, and warned it very clearly of both the ways of salvation and ruin. This fact has been stated here 'to tell the disbelievers of Makkah that they were quite wrong in their estimate of the Holy Prophet that he was an affliction and distress for them because they said, "This man has sown seeds of discard among our clans and separated near relatives from each other." They have been told here, "O foolish people, you are wrong to presume that he is an affliction for you; but he is in reality a blessing and mercy of Allah for you."

قُلْ إِنَّمَا يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَهَلْ أَنْتُمْ مُسْلِمُونَ {21:108}

[Q21:108] Qul innamaa yoohaa ilaiya annamaaa ilaahukum illaahunw Waahid, fahal antum muslimoon.
[Q21:108] Say: It is only revealed to me that your ALLAH (SWT) is one ALLAH (SWT); will you then submit?

[Q21:108] Katakanlah: Sesungguhnya yang diwahyukan kepadaku (mengenai ketuhanan ialah) bahawa Tuhan kamu hanyalah Tuhan yang bersifat Esa, maka adakah kamu mahu menurut apa yang diwahyukan kepadaku?

ALLAH (SWT) IS THE LORD-MASTER OF THE WHOLE UNIVERSE.

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(21:108) Say to them, "That which is revealed to me is this: Your Deity is One Deity only. Will you, then, surrender to Him?"

فَإِنْ تَوَلَّوْا فَقُلْ آذَنْتُكُمْ عَلَىٰ سَوَاءٍ ۖ وَإِنْ أَدْرِي أَقَرِيبٌ أَمْ بَعِيدٌ مَا تُوعَدُونَ {21:109}

[Q21:109] Fa in tawallaw faqul aazantukum 'alaa sawaaa'; wa in adreee aqareebun am ba'eedum maa too'adoon. 
[Q21:109] But if they turn back, say: I have given you warning in fairness and I do not know whether what you are threatened with is near or far;

[Q21:109] Sekiranya mereka berpaling ingkar maka katakanlah: Aku telah memberitahu kepada kamu (apa yang diwahyukan kepadaku) dengan keterangan yang jelas untuk kita bersama dan aku tidak mengetahui samada (balasan buruk) yang dijanjikan kerana keingkaran kamu itu, sudah dekat atau masih jauh.

When the Day of Judgement will be held is not the concern of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). Refer to Nazi-at 79:42 to 45. THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IS A WARNER.

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(21:109) If even then, they turn away from it, tell them plainly, "I have warned you openly; now I do not know whether that thing with which you are being threatened *101 is near at hand or far off.

*101 That is, "I do not know the time and the form of the punishment of AIIah for your rejection of the Message. It tray come at any time in any shape." 

إِنَّهُ يَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ {21:110}

[Q21:110] Innahoo ya'lamul jahra minal qawli wa ya'lamu maa taktumoon. 
[Q21:110] Surely He knows what is spoken openly and He knows what you hide;

[Q21:110] Sesungguhnya ALLAH (SwT) mengetahui akan perkataan yang kamu sebutkan dengan terus terang dan juga Dia mengetahui apa yang kamu sembunyikan (di dalam hati). 

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(21:110) You should, however, note it well that Allah has the knowledge of what is uttered aloud and also of what you talk about secretly. *102

*102 This refers to their secret schemes, plots and their whispering campaign which have been mentioned in v. 3. There, too, the Prophet had said, "My Lord has the knowledge of everything that is said in the heavens or the earth for He is All-Hearing, All-Knowing". (v. 4). This was to warn them that they would be taken to task for these things, too. 

وَإِنْ أَدْرِي لَعَلَّهُ فِتْنَةٌ لَكُمْ وَمَتَاعٌ إِلَىٰ حِينٍ {21:111}

[Q21:111] Wa in adree la'allahoo fitnatul lakum wa mataa'un ilaaheen. 
[Q21:111] And I do not know if this may be a trial for you and a provision till a time.

[Q21:111] Dan aku tidak mengetahui (mengapa dilambatkan balasan buruk yang dijanjikan kepada kamu itu) jangan-jangan lambatnya menjadi satu sebab yang menambahkan azab kamu dan di samping itu memberi kamu kesenangan hidup hingga ke suatu masa yang tertentu.

The luxuries of the world enjoyed by the disbelievers is a fleeting enjoyment till the time of death, BUT that which will be given to the believers in the life of hereafter is real and everlasting.

Ø  At the time of allowing Mu-awiyah to become the ruler, Imam Hasan bin Ali recited this verse alluding that he could enjoy being a ruler in the transient world at the cost of losing the everlasting bliss of the hereafter. 

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(21:111) I think that this (delay) may be a trial for you, *103 and you are being given respite to enjoy yourselves for an appointed term".

*103 This was a "trial" because the delay in the "punishment" was deluding them into believing "All the things put forward by the Prophet are false: had he been a true Prophet of Allah we would have been punished long before this for our disbelief." They did not realize that the reason for the delay was that Allah willed to give them respite for mending their ways. 

قَالَ رَبِّ احْكُمْ بِالْحَقِّ ۗ وَرَبُّنَا الرَّحْمَٰنُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ {21:112}

[Q21:112] Qaala Rabbih kum bil haqq; wa Rabbunar Rahmaa nul musta'aanu 'alaa maa tasifoon. 
[Q21:112] He said: O my Lord! Judge Thou with truth; and our Lord is the Beneficent ALLAH (SWT), Whose help is sought against what you ascribe (to Him).

[Q21:112] (Nabi Muhammad merayu dengan) berkata: Wahai Tuhanku, hukumkanlah (di antara kami dengan mereka) dengan yang benar dan Tuhan kami ialah Yang Melimpah-limpah rahmatNya yang dipohonkan pertolonganNya terhadap apa yang kamu sifatkan itu.

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(21:112) (At long last) the Messenger said, "O my Lord, pass Thy Judgment with the truth. And, O people, we trust in our Lord, the Merciful, to help us against the things you say".

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