SURAH (36) YASIN (AYA 1 to 20)
Sura (36) YASIN
(Yasin) Aya 1 to 83 in 5 Sections
Revealed in Makka
NOTE:
This is one of the most
important chapters of the Holy Qur’an. It is said, as there is a heart for
everything, Ya Seen is the heart of the Holy Qur’an. The believers to note that
the daily recital of this Surah is a very effective to invoke the Mercy of the
Lord. Refer to the details about the blessings the recital of this Surah
brings, given in the ‘Mafateehul-Jinan’ or any other equally authentic
collection of Prayers from the Holy Ahlul Bait.
يس {36:1}
[Q36:1] Yaa-Seeen
[Q36:1] Ya Seen.
[Q36:1] Ya Seen.
THIS SURAH IS DEVOTED TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD)
AND THE REVELATION WHICH WAS REVEALED TO HIM. This surah is
considered to be "the heart of the Quran".
This surah is regarded with special reverence, AND is recited in times of adversity,
illness, fasting and on the approach of death.
v Generally
Ya Sin is said to be an abbreviation
of "0 man!" Even if it is true it refers to the "perfect man", the leader of men, sent by ALLAH
(SWT) to guide man in all ages, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad).
In the Quran, the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
has been mentioned by the names of Muhammad, Ahmad, Abdullah, Ya Sin, Nur, Ta Ha, Muzzamil and
Muddaththir. The Holy Ahlul Bayt are referred to as ali Ya Sin, the children of "Ya Sin" (the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
THUS the meaning of the term may be ‘O’ Muhammad! The Leader or the Chief of the
Foremost and the Last ones’, i.e., of the Apostles sent to call the human race as a whole,
to ALLAH (SWT).
____________________________________________________________________________________________________________________________________________________
(36:1) Ya’. Sin. *1
*1 Ibn
'Abbas, 'Ikrimah, Dahhak, Hasan Basri and Sufyan bin 'Uyainah have opined that
it means, "O man", or "O person"; some other commentators
have regarded it as an abbreviation of "Ya Sayyid" as well, which,
according to this interpretation, would be an address to the Holy
Prophet.
وَالْقُرْآنِ الْحَكِيمِ {36:2}
[Q36:2] Wal-Qur-aanil-Hakeem.
[Q36:2] I swear by the Quran full of wisdom.
[Q36:2] I swear by the Quran full of wisdom.
(see
commentary for verse 1)
____________________________________________________________________________________________________________________________________________________
(36:2) By the Wise Qur’an,
إِنَّكَ لَمِنَ الْمُرْسَلِينَ {36:3}
[Q36:3] Innaka
laminal mursaleen,
[Q36:3] Most surely you are one of the messengers,
[Q36:3] Most surely you are one of the messengers,
[Q36:3] Sesungguhnya engkau (wahai Muhammad adalah seorang Rasul) dari
Rasul-rasul yang telah diutus,
(see commentary for verse 1)
____________________________________________________________________________________________________________________________________________________
(36:3) you are truly among the Messengers, *2
*2 To
begin a discourse like this does not mean that the Holy Prophet, God forbid,
had some doubt about his Prophethood, and Allah had to say this in order to
reassure him of it. But the reason is that the disbelieving Quraish at that
time were most vehemently refusing to believe in his Prophethood; therefore Allah at the very beginning of
the discourse has said: "You are indeed one of the Messengers," which
implies that the people who deny your Prophethood, are misled and mistaken.
To further confirm the same, an oath has been taken by the Qur'an, and the word
"wise" has been used as an epithet of the Qur'an, which means this:
"An obvious proof of your being a Prophet is this Qur'an, which is fill of
wisdom, This itself testifies that the person who is presenting such wise
revelations is most surely a Messenger of God. No man has the power to compose
such revelations. The people who know Muhammad (upon whom be Allah's peace and
blessings) can never be involved in the misunderstanding that he is himself
forging these discourses, or reciting them after having Iearnt them from
another man." (For further explanation, see Yunus: 16-17, 37-39; Bani
Isra'il: 88; AnNaml: 75; AI-Qasas: 44-46, 85-87; AI-'Ankabut: 49-51; Ar-Rum: 1-5
and the relevant E.N.'s).
عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ {36:4}
[Q36:4] 'Alaa
Siraatim Mustaqeem
[Q36:4] On a right way.
[Q36:4] On a right way.
(see commentary for verse 1)
____________________________________________________________________________________________________________________________________________________
(36:4) on a Straight Way,
تَنْزِيلَ الْعَزِيزِ الرَّحِيمِ {36:5}
[Q36:5] Tanzeelal
'Azeezir Raheem
[Q36:5] A revelation of the Mighty, the Merciful.
[Q36:5] A revelation of the Mighty, the Merciful.
(see commentary for
verse 1)
____________________________________________________________________________________________________________________________________________________
(36:5) (and
this Qur’an) is a revelation from the Most Mighty, the Most Compassionate *3
*3 Here,
two of the attributes of the Sender of the Qur'an have been mentioned. First,
that He is All-Mighty; second,
that He, is All-Merciful. The first attribute is meant to impress the
reality that the Qur'an is not the counsel of a powerless preacher, which if
you overlook or ignore, will not bring any harm to you; but this is the Edict
of that Owner of the Universe, Who is All-Mighty, Whose decrees cannot be
withheld from being enforced by any power, and Whose grasp cannot be avoided by
anyone. The second attribute is meant to make one realize that it is all
due to His kindness and mercy that He has sent His Messenger for your guidance
and instruction and sent down this great Book so that you may avoid errors and
follow the right path which may lead you to the successes of the world and the
Hereafter.
لِتُنْذِرَ قَوْمًا مَا أُنْذِرَ آبَاؤُهُمْ فَهُمْ
غَافِلُونَ {36:6}
[Q36:6] Litunzira
qawmam maaa unzira aabaaa'uhum fahum ghaafiloon.
[Q36:6] That you may warn a people whose fathers were not warned, so they are heedless.
[Q36:6] That you may warn a people whose fathers were not warned, so they are heedless.
[Q36:6] Supaya engkau memberi peringatan dan amaran kepada kaum yang datuk
neneknya telah lama tidak diberikan peringatan dan amaran; sebab itulah mereka
lalai.
THE HEATHENS
OF MAKKA, AFTER PROPHET IBRAHIM HAD NOT RECEIVED
ANY MESSENGER OF ALLAH (SWT).
This verse refers to the people of his
immediate audience who are supposed to be the descendants of Ibrahim through Ismail, similar to ‘Wanzir
asheeratakal aqrabeen’ "warn your relatives"
in Shu-ara
26:214. HOWEVER, it does not mean that the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad)'s mission was only for those particular people. It is a universal
mission as said in Araf 7:158.
THOUGH after Ismail all
the direct ancestors of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) followed the religion of Ibrahim (Islam) none among them was appointed a prophet.
____________________________________________________________________________________________________________________________________________________
(36:6) so
that you may warn a people whose ancestors were not warned before wherefore
they are heedless. *4
*4 Another translation can be:
"You should warn the people of the same of which their forefathers had
been warned, because they live in heedlessness." if the first meaning,
as given above in the text, is taken, the forefathers would imply the
forefathers of the immediate past, for in the ancient time several Prophets had
appeared in Arabia. And if the second meaning is adopted,
it would imply this: Revive and refresh the message that had been conveyed to
the forefathers of this nation y the Prophets in the past, for these people
have forgotten it." Obviously, there s no contradiction between the two
translations, and, as to meaning, each is correct in its own place!
A doubt may rise here: How could the forefathers of a nation to whom no warner had been sent at a particular time in the past, be held responsible for their deviation at that time? The answer is: When Allah sends a Prophet in the world, the influence of his message and teaching spreads far and wide, and is handed down by one generation to the other. As long as this influence remains and there continue arising among the followers of the Prophet such people as keep his message of guidance fresh, the period of time cannot be said to be without the guidance. And when the influence of the Prophet's teaching dies out, or the teaching is tampered with, the appointment of another Prophet becomes inevitable. BEFORE THE ADVENT of the Holy Prophet the influence of the teachings of the Prophets Abraham, Ishmael, Shu'aib and Moses and Jesus (peace be upon all of them i could be seen everywhere in Arabia and from time to time there had been arising among the Arabs, or coming from outside, men, who revived their teachings. When the influence was about to die out, and the real teaching was also distorted, AIlah raised the Prophet Muhammad, and made such arrangements that his message can neither be wiped out nor tampered with. (For further explanation, see E N. 5 of Surah Saba above).
A doubt may rise here: How could the forefathers of a nation to whom no warner had been sent at a particular time in the past, be held responsible for their deviation at that time? The answer is: When Allah sends a Prophet in the world, the influence of his message and teaching spreads far and wide, and is handed down by one generation to the other. As long as this influence remains and there continue arising among the followers of the Prophet such people as keep his message of guidance fresh, the period of time cannot be said to be without the guidance. And when the influence of the Prophet's teaching dies out, or the teaching is tampered with, the appointment of another Prophet becomes inevitable. BEFORE THE ADVENT of the Holy Prophet the influence of the teachings of the Prophets Abraham, Ishmael, Shu'aib and Moses and Jesus (peace be upon all of them i could be seen everywhere in Arabia and from time to time there had been arising among the Arabs, or coming from outside, men, who revived their teachings. When the influence was about to die out, and the real teaching was also distorted, AIlah raised the Prophet Muhammad, and made such arrangements that his message can neither be wiped out nor tampered with. (For further explanation, see E N. 5 of Surah Saba above).
لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ
لَا يُؤْمِنُونَ {36:7}
[Q36:7] Laqad
haqqal qawlu 'alaaa aksarihim fahum laa yu’minoon.
[Q36:7] Certainly the word has proved true of most of them, so they do not believe.
[Q36:7] Certainly the word has proved true of most of them, so they do not believe.
[Q36:7] Demi sesungguhnya, telah tetap hukuman seksa atas kebanyakan mereka,
kerana mereka tidak mahu beriman.
When people refuse to be guided in the right
direction and reject all guidance, the decree for their punishment is naturally
pronounced (see Araf
7:30 and Bani Israil 17:17).
v Refer to the
divine decision against Shaytan and his followers in Araf 7:13 to 18, according
to which most people do not believe in the truth.
____________________________________________________________________________________________________________________________________________________
(36:7) Surely
most of them merit the decree of chastisement; so they do not believe. *5
*5 This
is about those people who were being obstinate and stubborn with regard to the
message of the Holy Prophet and had made up their minds not to listen to him at
all. This is because: They have already deserved the torment; therefore, they
do not believe." It means: "The people who do not heed the
admonition, and persist in their denial and hostile attitude to the truth in
spite of the final warning from Allah conveyed through the Prophets, are
themselves overwhelmed by the evil consequences of their misdeeds and deprived
of every opportunity to believe. " The same thing has been expressed more
clearly in verse 11 below: "You can only warn him who follows the
admonition and fears the Merciful God though he cannot see Him. "
إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا
فَهِيَ إِلَى الْأَذْقَانِ فَهُمْ مُقْمَحُونَ {36:8}
[Q36:8] Inane
ja'alnaa feee a'naaqihim aghlaalan fahiya ilal azqaani fahum muqmahoon.
[Q36:8] Surely We have placed chains on their necks, and these reach up to their chins, so they have their heads raised aloft.
[Q36:8] Surely We have placed chains on their necks, and these reach up to their chins, so they have their heads raised aloft.
[Q36:8] Sesungguhnya Kami jadikan (kesombongan dan keengganan mereka tunduk
kepada kebenaran sebagai) belenggu yang memberkas kedua tangan mereka ke batang
leher mereka; (lebarnya belenggu itu) sampai (menongkatkan) dagu mereka lalu
menjadilah mereka terdongak.
Abu
Jahl had vowed that if he saw the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in prayer,
he would drop a big stone on him.
°
Once, when the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was in prayer, Abu Jahl brought a big stone to drop it on him, BUT as soon as he raised his hands above his head they stuck
to his neck and the stone remained on his head.
°
One of his men saw this, and made up his mind to kill the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) himself BUT when he came
near and heard the Qur’an recited, he was filled with awe and returned to
report that he found a lion guarding the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and was about to
attack him.
"The barriers" implies the
arrogance and obstinacy of the pagans which prevented them from submitting to
the will of ALLAH (SWT).
____________________________________________________________________________________________________________________________________________________
(36:8) We
have put fetters around their necks which reach up to their chins so that they
are standing with their heads upright, *6
*6 "Fetters"
in this verse implies their own stubbornness which was preventing them from
accepting the truth. "Which reach to their chins" and "their
standing with heads upright" implies the stiffness of the neck which is
caused by pride and haughtiness. Allah means to impress this: "We have
made their obstinacy and stubbornness the fetters of their neck, and their
pride and haughtiness has made them so stiff-necked that they will not pay heed
to any reality, however clear and evident it may be."
وَجَعَلْنَا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ
خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ {36:9}
[Q36:9] Wa
ja'alnaa mim baini aydeehim saddanw-wa min khalfihim saddan fa aghshai naahum
fahum laa yubsiroon.
[Q36:9] And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see.
[Q36:9] And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see.
[Q36:9] Dan Kami jadikan (sifat tamak dan gila mereka kepada harta benda dan
pangkat itu sebagai) sekatan (yang menghalang mereka daripada memandang kepada
keburukan dan kesingkatan masa dunia yang ada) di hadapan mereka dan sekatan
(yang menghalang mereka daripada memikirkan azab yang ada) di belakang mereka
(pada hari kiamat), lalu Kami tutup pandangan mereka; maka dengan itu, mereka
tidak dapat melihat (jalan yang benar).
(see
commentary for verse 8) A man belonging to Bani Makhzun, with similar
determination, came to kill the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) but on coming near he was turned blind
and could not see the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) engaged in prayer. He also returned to report that a lion was guarding the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad).
____________________________________________________________________________________________________________________________________________________
(36:9) and
We have put a barrier before them and a barrier behind them, and have covered
them up, so they are unable to see. *7
*7 Set a barrier before them and a
barrier behind them" means that the natural result of their stubbornness
and pride is that they neither learn any lesson from their past history nor
ever consider the consequences of the fixture. Their prejudices have so covered
them from every side and their misconceptions have so blinded them that they
cannot see even those glaring realities which are visible to every
right-thinking and unbiased person.”
وَسَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ
تُنْذِرْهُمْ لَا يُؤْمِنُونَ {36:10}
[Q36:10] Wa
sawaaa'un 'alaihim 'a-anzartahum am lam tunzirhum laa yu’minoon.
[Q36:10] And it is alike to them whether you warn them or warn them not: they do not believe.
[Q36:10] And it is alike to them whether you warn them or warn them not: they do not believe.
[Q36:10] Dan (dengan sebab itu) sama sahaja kepada
mereka, engkau beri amaran atau engkau tidak beri amaran kepadanya mereka tidak
akan beriman.
THE HISTORY OF
EARLY MUSLIMS BEARS TESTIMONY TO THE BEHAVIOURAL PATTERN OF THE
DISBELIEVERS. Refer to Fatir 34:18.
Those who follow the divine laws mentioned in the
Qur’an, and the sunnah (way of life) of
the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) are among the rightly guided.
v As
mentioned in verses
7 and 8 the greater part of men do not follow the divine laws and the way of life of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad).
____________________________________________________________________________________________________________________________________________________
(36:10) It is all the same for them whether you warn
them or do not warn them for they shall not believe. *8
*8 This
does not mean that it is fertile to preach, but it means: "Your preaching
reaches every kind of people. Some of them are the ones mentioned above, and
some others those who are being mentioned in the next verse. When you come
across the people of the first kind and you see that they continue to persist
in their denial, pride and antagonism, you should leave them alone, but at the
same time you should not feel disheartened so as to give up your mission, for
you do not know exactly where among the multitudes of the people are those
sincere servants of God, who would heed your admonition and fear God and turn
to the right path. The real object of your preaching, therefore, should be to
search out and collect this second kind of the people. You should ignore the
stubborn people and gather this precious element of the society about you.
"
إِنَّمَا تُنْذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ
الرَّحْمَٰنَ بِالْغَيْبِ ۖ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ {36:11}
[Q36:11] Innamaa
tunziru manit taba 'az-Zikra wa khashiyar Rahmaana bilghaib, fabashshirhu
bimaghfiratinw-wa ajrin Kareem.
[Q36:11] You can only warn him who follows the reminder and fears the Beneficent ALLAH (SWT) in secret; so announce to him forgiveness and an honorable reward.
[Q36:11] You can only warn him who follows the reminder and fears the Beneficent ALLAH (SWT) in secret; so announce to him forgiveness and an honorable reward.
[Q36:11] Sesungguhnya peringatan dan amaran (yang berkesan dan mendatangkan
faedah) hanyalah yang engkau berikan kepada orang yang sedia menurut ajaran
Al-Quran serta ia takut (melanggar perintah ALLAH (SwT)) Ar-Rahman semasa dia
tidak dilihat orang dan semasa dia tidak melihat azab Tuhan. Oleh itu berilah
kepadanya berita yang menggembirakan dengan keampunan dan pahala yang mulia.
____________________________________________________________________________________________________________________________________________________
(36:11) You
can warn only him who follows the Admonition and fears the Merciful Lord
without seeing Him. Give such a one good tidings of forgiveness and a generous
reward.
إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا
قَدَّمُوا وَآثَارَهُمْ ۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ {36:12}
[Q36:12] Innaa
Nahnu nuhyil mawtaa wa naktubu maa qaddamoo wa aasaarahum; wa kulla shai'in
ahsainaahu feee Imaamim mubeen.
[Q36:12] Surely We give life to the dead, and We write down what they have sent before and their footprints, and We have recorded everything in a clear writing.
[Q36:12] Surely We give life to the dead, and We write down what they have sent before and their footprints, and We have recorded everything in a clear writing.
[Q36:12] Sesungguhnya Kami menghidupkan orang-orang yang mati dan Kami tuliskan
segala yang mereka telah kerjakan serta segala kesan perkataan dan perbuatan
yang mereka tinggalkan dan (ingatlah) tiap-tiap sesuatu kami catitkan satu
persatu dalam Kitab (ibu Suratan) yang jelas nyata.
ON
THE DAY OF JUDGEMENT EVERY INDIVIDUAL, MAN
OR WOMAN, WILL BE
BROUGHT TO ACCOUNT FOR HIS OR HER DEEDS.
Some of the effects and consequences of the good or evil done by an
individual continue to exist in the society, which usually affect
the conduct of other people, therefore
the primary cause of such evil or good will have to be dealt with (punished or
rewarded) IN VIEW OF THE INFLUENCE IT EXERCISED ON
OTHERS, IN ADDITION TO ITS OWN
RECOMPENSE.
ONCE the people of Bani Salim told the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) that their houses were far from the masjid and they would like to build homes
near the masjid of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said: "Be you
where you are now, for every step you take toward the masjid is also counted in your account of righteousness."
For imamim mubin see
commentary of Baqarah
2:2 and 124.
v Imam Muhammad bin Ali al Baqir said that when this
verse was revealed, Abu Bakr
and Umar asked the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad): "Is imamum mubin the Tawrat
given to Musa?" The answer was: "No". Again
they asked: "Is it Injil, given to
Isa?" The answer was: "No". Then
they asked: "Is it the Holy Qur’an?"
"No", was the answer.
THEN turning towards Ali ibne Abi Talib, the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said: "Verily this is the Imam in whom ALLAH (SWT)
has deposited the knowledge of everything." Then,
addressing the people present there, the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said: "O people, there is no branch of knowledge ALLAH
(SWT) did not teach me and I have not conveyed it to Ali. Verily ALLAH (SWT)
has given me wisdom and I have given it to Ali. I am the city of knowledge and
Ali is its gate."
WHATEVER MAN
DOES IS RECORDED. As the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
“He who
laid a godly tradition, he will also be rewarded with the reward of whoever
acts according to that tradition, until the Resurrection Day and he who laid an
evil tradition, he will bear the consequence of it and also the consequence of
those who act according to it, until the Resurrection Day.”
THE RECORD OF
THE DEEDS OF EVERY INDIVIDUAL, AND THE RECORDS PERTAINING TO CREATION AND
LEGISLATION (WHICH INCLUDES KNOWLEDGE OF EVERYTHING THAT HAS BEEN CREATED SINCE
THE BEGINNING, ITS PROGRESS AND THE LAWS GOVERNING IT) HAVE BEEN MADE KNOWN TO
"THE MANIFESTING IMAM", AHZAB 33:33; WAQI-AH 56:77 TO 79; ALI IMRAN 3:61
AND HADITH
AL THAQALAYN.
Ì As to who is the manifesting Imam---Qur’an
does not give the details of anything or those entities in constant touch with
it, i.e., those who were
purified by ALLAH (SWT) Himself the Ahlul Bait (verse 33:33) headed by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) and Ali, Fatema, Hasan and
Husain---declared
at Mubahila---and the Nine Imams following Husain, named
and declared by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
____________________________________________________________________________________________________________________________________________________
(36:12) We
shall surely raise the dead to life and We record what they did and the traces
of their deeds that they have left behind. *9 We
have encompassed that in a Clear Book.
*9 This shows that three kinds of
the entries are made in the conduct-book of men. First, whatever a person does, good or
bad is entered in the Divine Register. Second, whatever
impressions a man makes on the objects of his environment and on the limbs of
his own body itself, become recorded, and all these impressions will at one
time become so conspicuous that man's own voice will become audible and the
whole history of his ideas and intentions and aims and objects and the pictures
of all of his good and bad acts and deeds will appear before him. Third, whatever
influences he has left behind of his good and bad actions on his future generation,
on his society and on mankind as a whole, will go on being recorded in his
account as far as they reach and as long as they remain active and operative.
The full record of the good and bad training given by him to his children, the
Bard or evil that he has spread in the society, and its impact on mankind as a
whole, will go on being maintained till the time that it goes on producing good
or evil results in the world.
SECTION
2
Apostles
sent before, referred to
The Missions of Moses and Jesus and how those
Apostles were belied, referred to.
وَاضْرِبْ لَهُمْ مَثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ
جَاءَهَا الْمُرْسَلُونَ {36:13}
[Q36:13] Wadrib
lahum masalan Ashaabal Qaryatih; iz jaaa'ahal mursaloon.
[Q36:13] And set out to them an example of the people of the town, when the messengers came to it.
[Q36:13] And set out to them an example of the people of the town, when the messengers came to it.
[Q36:13] Dan ceritakanlah kepada mereka satu keadaan yang ajaib mengenai kisah
penduduk sebuah bandar (yang tertentu) iaitu ketika mereka didatangi
Rasul-rasul (Kami),
According to
some commentators the reference in this verse is to Antioch which was
a Greek city founded by Selcucus Nicator, one of the successors of Alexander,
in about 300 B.C. in memory of his father, Antiochus. The city may be a
symbolic entity populated by human society.
____________________________
There are stories forwarded as examples. THE REAL APPLICATION OF THE PASSAGE
IS TO THE EARLY CONDITIONS. WHILE THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) STARTED HIS MISSION, from among the people followed only Ali, the dignitaries started ridiculing
them. It is said that once Abu
Talib accompanied by his elder son Jafar,
entered the Holy Mosque of Makka (Masjidil
Haram) while the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and Ali were praying. Jafar asked his father Abu Talib as to what they were doing. Abu Talib replied---Strengthen the
other wing of the Cousin (Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad)) certainly he will not guide you but to whatever is truth.
µ The first Two referred to here,
were the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and Ali, and the
Third was Jafar sent by Abu Talib.
____________________________________________________________________________________________________________________________________________________
(36:13) Recite to them, as a case in point, the story
of the people of the town when the Messengers came to them. *10
*10 THE EARLY
COMMENTATORS, generally, have expressed the opinion that the
"habitation" implies the Syrian city of Antioch, and the messengers
mentioned here were the ones sent by the Prophet Jesus for the preaching of his
message there. Another thing that has been mentioned in this connection is that
Antiochus was the king of this land at that time. But historically this story
which Ibn 'Abbas, Qatadah, 'Ikrimah, Ka'b Ahbar and Wahb bin Munabbih, and
others have related on the basis of unauthentic Christian traditions is
baseless. There have been 13 kings of the Seleucid dynasty named Antiochus who
reigned in Antioch, and the rule of the last king of this name, rather the rule
of this dynasty itself, carne to an end in 65 B.C. At the time of the Prophet
Jesus, the whole land of Syria and Palestine, including Antioch, was under the
Romans. Then, no proof is forthcoming from any authentic tradition of the
Christians that the Prophet Jesus might himself have sent any of his disciples
to Antioch for preaching his message. On the contrary, the Acts of the Apostles
(N.T.) shows that the Christian preachers had reached Antioch for the first
time a few years after the event of the crucifixion. Now, evidently, the people
who were neither appointed messengers by Allah nor sent by His Messenger cannot
be regarded as messengers of Allah by any interpretation even if they might
have travelled for the purpose of preaching of their own accord. Moreover,
according to the Bible; Antioch was the first city where the non-Israelites
embraced Christianity in large numbers and where the Christian faith met with
great success; whereas the habitation mentioned by the Qur'an was some such
habitation which rejected the invitation of the messengers, and was
consequently punished with a Divine torment. History also does not bear any
evidence that Antioch was ever afflicted with a destruction, which might be
regarded, as the result of denying the Prophethood.
On account of these reasons it cannot be accepted that the `habitation" implies Antioch. The habitation has neither been clearly determined in the Qur'an nor in any authentic Hadith; the identity of the messengers also is not known through any authentic means nor the time when they were appointed. To understand the purpose for which the Qur'an is narrating this story here, it is not necessary to know the names of the habitation and the messengers. The object is to warn the Quraish, as if to say: `You arc following the same path of stubbornness, prejudice and denial of the truth as had been followed by the people of that habitation, and are preparing yourselves to meet the same doom as was met by them. "
On account of these reasons it cannot be accepted that the `habitation" implies Antioch. The habitation has neither been clearly determined in the Qur'an nor in any authentic Hadith; the identity of the messengers also is not known through any authentic means nor the time when they were appointed. To understand the purpose for which the Qur'an is narrating this story here, it is not necessary to know the names of the habitation and the messengers. The object is to warn the Quraish, as if to say: `You arc following the same path of stubbornness, prejudice and denial of the truth as had been followed by the people of that habitation, and are preparing yourselves to meet the same doom as was met by them. "
إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ
فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُمْ
مُرْسَلُونَ {36:14}
[Q36:14] Iz
arsalnaaa ilaihimusnaini fakazzaboohumaa fa'azzaznaa bisaalisin faqaalooo
innaaa ilaikum mursaloon.
[Q36:14] When We sent to them two, they rejected both of them, then We strengthened (them) with a third, so they said: Surely we are messengers to you.
[Q36:14] When We sent to them two, they rejected both of them, then We strengthened (them) with a third, so they said: Surely we are messengers to you.
[Q36:14] Ketika
Kami mengutus kepada mereka dua orang Rasul lalu mereka mendustakannya;
kemudian Kami kuatkan (kedua Rasul itu) dengan Rasul yang ketiga, lalu
Rasul-rasul itu berkata: Sesungguhnya kami ini adalah diutuskan kepada
kamu.
In line with the style of
the Qur’an whereby stories are forwarded as example:
It is told that Isa had sent two of his disciples
to preach his message. When they came to the outskirts of a city, they met a
shepherd who asked as to who they were. They
replied that they were the messengers from Isa,
the prophet of ALLAH (SWT), and had been sent to invite people to the
religion of ALLAH (SWT). The
shepherd wished to see if they had any signs to prove their bonafide. They said that they could cure the sick
and restore sight to the born blind and cure the born lepers. On this, the
shepherd took those men to his son who was sick for long and no one could help
him. They prayed to ALLAH (SWT) and
the sick son of the shepherd was cured. The shepherd embraced the religion of ALLAH
(SWT) preached by Isa.
Hearing about the arrival
of these men in the city, the man known as "mumin of ali Yasin", who believed in the advent of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), even 680 years before his coming, came out from his retreat and embraced
the true faith, and a great number of sick in the city were cured by the
disciples of Isa.
The
King, who was a stubborn non-believer, imprisoned those messengers of Isa. On hearing the fate of his
messengers, Isa sent another of his
disciple Simon
who came to the city and pretended to belong to the King's faith (an example
of taqiyyah) and
gained influence over him. See Acts 11: 16.
THUS, the
despatch of two messengers was more strengthened by the third from Isa. This refers to the ‘first two’, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and Ali and later Jafar joining them at the instance of Abu Talib, while the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and Ali were praying once
in the Ka-bah…….see verse 13 above.
© SIMON'S CONDUCT HERE
INDICATES THE VALIDITY OF TAQIYYAH AND ITS PROPER USE.
____________________________________________________________________________________________________________________________________________________
(36:14) We sent to them two Messengers
and they rejected both of them as liars. Then We strengthened them with a third
(Messenger).
قَالُوا مَا أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا وَمَا
أَنْزَلَ الرَّحْمَٰنُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا تَكْذِبُونَ {36:15}
[Q36:15] Qaaloo
maaa antum illaa basharum mislunaa wa maaa anzalar Rahmaanu min shai'in in
antum illaa takziboon.
[Q36:15] They said: You are naught but mortals like ourselves, nor has the Beneficent ALLAH (SWT) revealed anything; you only lie.
[Q36:15] They said: You are naught but mortals like ourselves, nor has the Beneficent ALLAH (SWT) revealed anything; you only lie.
[Q36:15] Penduduk bandar itu menjawab: Kamu ini tidak lain hanyalah manusia
seperti kami juga dan Tuhan Yang Maha Pemurah tidak menurunkan sesuatupun
(tentang agama yang kamu dakwakan); Kamu ini tidak lain hanyalah
berdusta.
When Simon had gained sufficient
influence over the King, he asked the
King one day to bring those two men to be questioned about their faith.
The two messengers came BUT
did not give the indication of recognising Simon
who asked them as to who they were and what was the purpose of their visit to
that place. They said that they were the messengers of Isa, the prophet of ALLAH (SWT), sent to invite the King to give up
his idolatry and embrace the faith in the only true Lord. On being asked about
their bonafides they said that they can cure the sick and even born lepers and
could give sight to the blind.
Simon told the king as to why the king and he
should not ask the idol gods to show some kind of miracles. The king laughed and replied: "How can
we expect these things from idols which neither can speak nor hear." Then Simon said that they should have also joined those two
men in worshipping ALLAH (SWT) who has such powers.
The king agreed and embraced the religion of ALLAH
(SWT) BUT THE PEOPLE
REJECTED THE TRUTH AND SAID THAT THE TWO MESSENGERS WERE ONLY MEN WHO
WERE MORTALS LIKE THEMSELVES AND CALLED THE DISCIPLES OF ISA LIARS.
____________________________________________________________________________________________________________________________________________________
(36:15) They said: “We have been sent to you as
Messengers.” The people of the town said: “You are only human beings like
ourselves, *11 and the Merciful Lord has revealed nothing. *12 You
are simply lying.”
*11 In other
words, what they wanted to say was: `Since you are human beings, you cannot be
the messengers of God." The same was the view of the disbelievers of
Makkah. They also said; "Muhammad (upon whom be Allah's peace) cannot be a
messenger because he is a man"
"They say: what sort of a Messenger is he that he eats food and moves about in the streets." (AI-Furqan: 7).
"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 this sorcery while you perceive it ?" (Al-Anbiya': 3).
The Qur'an refutes this erroneous notion of the people of Makkah and says that it is not any new kind of ignorance which these people are displaying, but all the ignorant people since the earliest times have been involved in the misunderstanding that a human being cannot be a messenger and a Messenger cannot be a human being. When the chiefs of the people of the Prophet Noah had rejected his Prophethood, they had said the same thing:
"This person is no more than a human being like yourselves. By this he purely intends to obtain superiority over you. Had Allah willed, He would have sent down angels. Since the time of our forefathers we have never heard (that a human being should come as a Messenger)." (AI-Mu'minun: 24).
The people of `Ad had said the same about the Prophet Hud: "This person is no more than a human being like yourselves, for he eats of what you eat and drinks of what you drink. Now if you submit to a human being like yourselves, you will indeed be the losers." (AI-Mu'minun: 33-34).
The people of Thamud also said the same about the 'Prophet Salih: `Shall we follow a man from among ourselves?" (AI-Qamar: 24). And the same thing happened with almost every Prophet that the disbelievers said: "You are no more than a human being like ourselves," and the Prophets always replied: °lt is true that we are no more than human beings like you, but AIlah shows His favour to anyone of His servants He pleases." (Ibrahim: 10-11).
Then the Qur'an says that this very notion of ignorance has been preventing the people from accepting guidance in every age, and the same has been the cause of every nation's downfall:
"Has not the news reached you of those who had disbelieved before this, and then tasted the evil results of their deeds? And in the Hereafter there awaits them a painful torment. They deserved this fate because their Messengers came to them with clear Signs, but they said, `Shall human beings show us guidance? `So they refused and turned away." (At-Taghabun: 5-6).
"Whenever guidance came before the people, nothing prevented them from believing in it except this (excuse): they said: `Has Allah sent a human being as His messenger? " (Bani Isra'il: 94).
Then the Qur'an says explicitly that Allah has always sent human beings as the Messengers and a human being alone can be a Messenger for the guidance for mankind and not an angel, or a supernatural being:
"And We sent before your also human beings as Messengers to whom We revealed (Our Message). If you (O objectors) have no knowledge of this, you may ask those who have the knowledge. We did not give them such bodies as could survive without food nor were they immortal." (AI-Anbiya`; 7-8).
"All the Messengers whom We sent before you also ate food and moved about in the streets." (AI-Furqan: 20).
"O Prophet, say to them: Had angels settled on the earth and moved about in peace, We would certainly have sent an angel as a messenger to them." (Bani Isra'il: 95).
*12 This is another notion of ignorance in which the disbelievers of Makkah were involved. In it are also involved the so-called rationalists of today and in it have been involved the deniers of Revelation and Prophethood of every age since the earliest times. These people have held the view that AIlah does not send down any Revelation at All for the guidance of man. He is only concerned with the affairs of the heavens: He has left the affairs and problems of man to be resoled by man himself.
"They say: what sort of a Messenger is he that he eats food and moves about in the streets." (AI-Furqan: 7).
"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 this sorcery while you perceive it ?" (Al-Anbiya': 3).
The Qur'an refutes this erroneous notion of the people of Makkah and says that it is not any new kind of ignorance which these people are displaying, but all the ignorant people since the earliest times have been involved in the misunderstanding that a human being cannot be a messenger and a Messenger cannot be a human being. When the chiefs of the people of the Prophet Noah had rejected his Prophethood, they had said the same thing:
"This person is no more than a human being like yourselves. By this he purely intends to obtain superiority over you. Had Allah willed, He would have sent down angels. Since the time of our forefathers we have never heard (that a human being should come as a Messenger)." (AI-Mu'minun: 24).
The people of `Ad had said the same about the Prophet Hud: "This person is no more than a human being like yourselves, for he eats of what you eat and drinks of what you drink. Now if you submit to a human being like yourselves, you will indeed be the losers." (AI-Mu'minun: 33-34).
The people of Thamud also said the same about the 'Prophet Salih: `Shall we follow a man from among ourselves?" (AI-Qamar: 24). And the same thing happened with almost every Prophet that the disbelievers said: "You are no more than a human being like ourselves," and the Prophets always replied: °lt is true that we are no more than human beings like you, but AIlah shows His favour to anyone of His servants He pleases." (Ibrahim: 10-11).
Then the Qur'an says that this very notion of ignorance has been preventing the people from accepting guidance in every age, and the same has been the cause of every nation's downfall:
"Has not the news reached you of those who had disbelieved before this, and then tasted the evil results of their deeds? And in the Hereafter there awaits them a painful torment. They deserved this fate because their Messengers came to them with clear Signs, but they said, `Shall human beings show us guidance? `So they refused and turned away." (At-Taghabun: 5-6).
"Whenever guidance came before the people, nothing prevented them from believing in it except this (excuse): they said: `Has Allah sent a human being as His messenger? " (Bani Isra'il: 94).
Then the Qur'an says explicitly that Allah has always sent human beings as the Messengers and a human being alone can be a Messenger for the guidance for mankind and not an angel, or a supernatural being:
"And We sent before your also human beings as Messengers to whom We revealed (Our Message). If you (O objectors) have no knowledge of this, you may ask those who have the knowledge. We did not give them such bodies as could survive without food nor were they immortal." (AI-Anbiya`; 7-8).
"All the Messengers whom We sent before you also ate food and moved about in the streets." (AI-Furqan: 20).
"O Prophet, say to them: Had angels settled on the earth and moved about in peace, We would certainly have sent an angel as a messenger to them." (Bani Isra'il: 95).
*12 This is another notion of ignorance in which the disbelievers of Makkah were involved. In it are also involved the so-called rationalists of today and in it have been involved the deniers of Revelation and Prophethood of every age since the earliest times. These people have held the view that AIlah does not send down any Revelation at All for the guidance of man. He is only concerned with the affairs of the heavens: He has left the affairs and problems of man to be resoled by man himself.
قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ
لَمُرْسَلُونَ {36:16}
[Q36:16] Qaaloo
Rabbunaa ya'lamu innaaa ilaikum lamursaloon;
[Q36:16] They said: Our Lord knows that we are most surely messengers to you.
[Q36:16] They said: Our Lord knows that we are most surely messengers to you.
[Q36:16] Rasul-rasul berkata: Tuhan Kami mengetahui bahawa sesungguhnya Kami
adalah Rasul-rasul yang diutus kepada kamu,
WHENEVER Prophets
are sent, the best proof of their genuineness is that whenever people disbelieved
them, THE PROPHETS ALWAYS INVOKED THE AUTHORITY AND MERCY OF ALLAH (SWT) and patiently suffered the worst of persecution and tortures
and NEVER YIELDED TO ANY AUTHORITY OTHER
THAN ALLAH (SWT).
____________________________________________________________________________________________________________________________________________________
(36:16) The Messengers said: “Our Lord
knows that we have indeed been sent to you”
وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ {36:17}
[Q36:17] Wa
maa 'alainaaa illal balaaghul mubeen.
[Q36:17] And nothing devolves on us but a clear deliverance (of the message).
[Q36:17] And nothing devolves on us but a clear deliverance (of the message).
____________________________________________________________________________________________________________________________________________________
(36:17) and
our duty is no more than to clearly convey the Message.” *13
*13 That
is, "Our only duty is to convey to you the Message that Allah has
entrusted us with. Then it is for you to accept it or reject it. We have not
been made responsible to make you accept it forcibly; and if your do not accept
it, we shall not be seized in consequence of your disbelief: you will
yourselves be answerable for your crimes.
قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ ۖ لَئِنْ لَمْ
تَنْتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِنَّا عَذَابٌ أَلِيمٌ {36:18}
[Q36:18] Qaaloo
innaa tataiyarnaa bikum la'il-lam tantahoo lanar jumannakum wa la-yamassan
nakum minnaa 'azaabun aleem.
[Q36:18] They said: Surely we augur evil from you; if you do not desist, we will certainly stone you, and there shall certainly afflict you a painful chastisement from us.
[Q36:18] They said: Surely we augur evil from you; if you do not desist, we will certainly stone you, and there shall certainly afflict you a painful chastisement from us.
[Q36:18] Penduduk bandar itu berkata pula: Sesungguhnya kami merasa nahas dan
malang dengan sebab kamu. Demi sesungguhnya, kalau kamu tidak berhenti (dari
menjalankan tugas yang kamu katakan itu), tentulah kami akan merejam kamu dan
sudah tentu kamu akan merasai dari pihak kami azab seksa yang tidak terperi
sakitnya.
Tayr means a bird. Like Romans, the Arabs also derived omens from birds.
v The
Egyptians thought that their bad luck was due to Musa (Araf 17:131).
v The
people of Thamud thought that their ill luck was due to
the preachings of Salih (Naml 27:47).
The messengers from Isa were warned by people that if they did not give
up their preachings, they would be stoned and tortured.
The messengers replied that any calamity which would come to the people will be
the result of their own rebellious conduct.
____________________________________________________________________________________________________________________________________________________
(36:18) The people of the town said: “We believe you
are an evil omen for us. If you do not desist, we will stone you or you will
receive a grievous chastisement from us.” *14
*14 What they
meant was: "You are an evil omen for us. Our gods have become angry with
us on account of what you have been saying against them. Now whatever calamity
is befalling us is only because of you." Precisely the same thing used to
be said by the disbelievers and the hypocrites of Arabia concerning the Holy
Prophet: °If they suffer a loss, they say: this is because of you." (AnNisa':
77). That is why at several places in the Qur'an these people have been told
that in the ancient times also people used to say such things of ignorance in
regard to their Prophets. The people of Thamud said to their Prophet: "We
regard you and your companions as a sign of bad omen." (An-Naml: 47). And
the same was the attitude of the people of Pharaoh: "Whenever a good time
came, they would say: This is but our due, and when there was a hard time, they
would ascribe their calamities to Moses and his companions." (Al-A'raf:
130).
قَالُوا طَائِرُكُمْ مَعَكُمْ ۚ أَئِنْ ذُكِّرْتُمْ ۚ
بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ {36:19}
[Q36:19] Qaaloo
taaa'irukum ma'akum; a'in zukkirtum; bal antum qawmum musrifoon.
[Q36:19] They said: Your evil fortune is with you; what! If you are reminded! Nay, you are an extravagant people.
[Q36:19] They said: Your evil fortune is with you; what! If you are reminded! Nay, you are an extravagant people.
[Q36:19] Rasul-rasul itu menjawab: Nahas dan malang kamu itu adalah disebabkan
(kekufuran) yang ada pada kamu. Patutkah kerana kamu diberi peringatan dan
nasihat pengajaran (maka kamu mengancam kami dengan apa yang kamu katakan itu)?
(Kamu bukanlah orang-orang yang mahu insaf) bahkan kamu adalah kaum
pelampau.
(see commentary for verse 18)
____________________________________________________________________________________________________________________________________________________
(36:19) The Messengers replied: “Your evil omen is with
you. *15 (Are you saying this) because you were asked to
take heed? The truth is that you are a people who have exceeded all bounds.” *16
*15 That is,
"No one is an evil omen for another. Everyman's augury is hanging around
his own neck.If a person sees an evil, it is because of his own self; and if he
sees a good, it is also because of his own self. 'We have fastened the augury
of every man to his own neck'." (Bani Isra'il: 13).
*16 That is, "You in fact want to avoid the good and you like the deviation instead of the guidance. Therefore, instead of determining the truth and falsehood by means of an argument, you arc making these false pretences on account of your superstitious whims."
*16 That is, "You in fact want to avoid the good and you like the deviation instead of the guidance. Therefore, instead of determining the truth and falsehood by means of an argument, you arc making these false pretences on account of your superstitious whims."
وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ
قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ {36:20}
[Q36:20] Wa
jaaa'a min aqsal madeenati rajuluny yas'aa qaala yaa qawmit tabi'ul mursaleen;
[Q36:20] And from the remote part of the city there came a man running, he said: O my people! Follow the messengers;
[Q36:20] And from the remote part of the city there came a man running, he said: O my people! Follow the messengers;
[Q36:20] Dan
(semasa Rasul-rasul itu diancam), datanglah seorang lelaki dari hujung bandar
itu dengan berlari, lalu memberi nasihat dengan katanya: Wahai kaumku! Turutlah
Rasul-rasul itu.
WHEN THE PEOPLE REJECTED THE MESSAGE FROM ISA, A MAN,
HABIB AL NAJJAR, KNOWN AS THE MUMIN OF ALI
YASIN, (SEE VERSE 14), CAME RUNNING FROM THE OUTSKIRTS OF
THE CITY AND URGED HIS PEOPLE TO BELIEVE IN THE MESSAGE.
The Roman name of Habib was Theofulus (i.e., Habibullah). Like him there was a god-fearing man in
Madina who embraced Islam as soon as he came to know that the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) was inviting
people to the true religion of ALLAH (SWT).
According to Tafsir Thalabi the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) said that there were three persons who, without a moment of
hesitation, responded to the call of three prophets: *mumin of ali Firawn, *mumin of ali Yasin, and *Ali ibne Abi Talib; AND they never worshipped any ALLAH (SWT) save ALLAH
(SWT) even for "the twinkling of an eye."
Ü These are termed as ‘Siddeeqs’,
i.e., of the Most Truthful ones
of them---Ali ibne Abi Talib is
the topmost.
____________________________________________________________________________________________________________________________________________________
(36:20) In
the meantime a man came running from the far end of the town, saying: “My
people, follow the Messengers;
No comments:
Post a Comment