SURAH (39) AZ-ZUMAR (AYA 1 to 10)

Sura (39) AZ-ZUMAR (the Crowds/the Companions) Aya 1 to 75 in 8 Sections

Revealed in Makka

SECTION 1

Prayer to be purely and exclusively for ALLAH (SWT) alone

Prayer to be purely, exclusively and wholly for ALLAH (SWT) alone---Far above is the Glory of ALLAH (SWT) from taking any son for Him for He is the Almighty and His is the Kingdom of the heavens and the earth---None shall bear the burden of the other Man’s ingratitude to ALLAH (SWT)’s blessings---The wicked are only respited.

تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ {39:1}

[Q39:1] Tanzeelul Kitaabi minaL Laahil 'Azeezil Hakeem 
[Q39:1] The revelation of the Book is from ALLAH (SWT), the Mighty, the Wise.

[Q39:1] Turunnya Kitab Al-Quran ini dari ALLAH (SwT), Yang Maha Kuasa, lagi Maha Bijaksana.

THE QUR’AN IS A COMPLETE BOOK OF WISDOM AND GUIDANCE REVEALED TO THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) by the Almighty and All-wise ALLAH (SWT), WHO has absolute power to choose whomsoever he likes for receiving the revelation and conveying it to mankind.

·         As per verse 44:3 of Dukhan the whole Qur’an was revealed to the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the night of Qadr, BUT he recited it to the people as and when commanded by ALLAH (SWT) which is described as the gradual revelation. Refer to the commentary of Baqarah 2:2.

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(39:1) The revelation of this Book is from Allah, the Most Mighty, the Most Wise. *1

*1 This is a brief introduction to the Surah which only stresses the point that the Qur'an is not Muhammad's word, as the disbelievers assert, but it is Allah's Word, which He Himself has sent down. Along with this, two of Allah's attributes have been mentioned to warn the listeners of two realities so that they do not underestimate this Word but understand its full importance: (1) That Allah Who has sent it down, is All-Mighty; that is, He is so powerful that no power can prevent His will and decisions from being enforced and none can dare resist Him in any way; (2) that He is All-wise; that is, the guidance He is giving in this Book, is wholly based on wisdom, and only an ignorant and foolish person can turn away from it. (For further explanation, sec E.N. 1 of Surah As-Sajdah). 

إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَهُ الدِّينَ {39:2}

[Q39:2] Innaaa anzalnaaa ilaikal Kitaaba bilhaqqi fa'budiL Laaha mukhlisal lahud deen. 
[Q39:2] Surely We have revealed to you the Book with the truth, therefore serve ALLAH (SWT), being sincere to Him in obedience.

[Q39:2] Sesungguhnya Kami menurunkan Al-Quran ini kepadamu (wahai Muhammad) dengan membawa kebenaran; oleh itu hendaklah engkau menyembah ALLAH (SwT) dengan mengikhlaskan segala ibadat dan bawaanmu kepadaNya. 

WORSHIP, OBEDIENCE AND GRATITUDE IS DUE TO ALLAH (SWT), and to establish them on the earth is the mission of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt. TO SEEK NEARNESS TO ALLAH (SWT) MAN SHOULD USE THE TRUE MEANS OF APPROACH TO HIM.

THE TRUE MEDIUM (WASILAH) IS [*] THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND [*] HIS AHLUL BAYT, because by their wisdom and character they have proved that they alone are the superior most individuals in submission to ALLAH (SWT)'s will and command.

ISLAM PRESCRIBES GOODNESS WHICH IS CARRYING OUT ALLAH (SWT)'S COMMANDS IN LETTER AND SPIRIT IN EVERY DEPARTMENT OF LIFE AT ALL TIMES, IN PRIVATE AND PUBLIC, IN THOUGHT AND ACTION, IN MINUTEST DETAIL.

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(39:2) (O Prophet), it is We Who have revealed this Book to you with Truth. *2 So serve only Allah, consecrating your devotion to Him. *3

*2 That is, it contains nothing but the truth, and there is no element of falsehood in it. 
*3 This is a very important verse, which stasis the real objective of the message of Islam. Therefore, one should not pass over it superficially, but should try to understand its meaning and intention well. It has two basic points without grasping which one cannot understand the verse: (1) That the demand is to worship Allah; and (2) that the demand is of such worship as may be performed by making religion exclusively Allah's. Ibadat is derived from 'abd, and this word is used as an antonym of freeman" for the "slave" and `bondsman" in Arabic. Accordingly, 'ibadat contains two meanings: (1) Worship and devotion; and (2) humble and willing obedience, as is borne out by the well-known and authoritative Arabic Lexicon. Lisan al-'Arab.

THUS, according to the authentic lexical explanation, the demand is not only of Allah's worship but also of willing and sincere obedience to His Commands and His Law. The Arabic word din contains several meanings: (1) Domination and sovereignty, rulership and political power and authority to enforce one's decisions on others. (2) Obedience, compliance with commands and servitude. (3) The practice and the way that a man follows. In view of these three meanings, din in this verse means: "The way of life and attitude which a man adopts after acknowledging the supremacy and accepting the obedience of another; " and `to worship Allah making one's religion exclusively His" means that one should refrain from combining another's worship with the worship of Allah, but should worship Allah alone, should follow His Guidance alone, and should comply with His Commands and injunctions only. 

أَلَا لِلَّهِ الدِّينُ الْخَالِصُ ۚ وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ {39:3}

[Q39:3] Alaa liLLaahid deenul khaalis; wallazeenat takhazoo min dooniheee awliyaaa'a maa na'buduhum illaa liyuqar riboonaaa ilaL Laahi zulfaa; innaL Laaha yahkumu baina hum fee maa hum feehi yakhtalifoon; innaLLaaha laa yahdee man huwa kaazibun kaffaar. 
[Q39:3] Now, surely, sincere obedience is due to ALLAH (SWT) (alone) and (as for) those who take guardians besides Him, (saying), We do not serve them save that they may make us nearer to ALLAH (SWT), surely ALLAH (SWT) will judge between them in that in which they differ; surely ALLAH (SWT) does not guide him aright who is a liar, ungrateful.

[Q39:3] Ingatlah! (Hak yang wajib dipersembahkan) kepada ALLAH (SwT) ialah segala ibadat dan bawaan yang suci bersih (dari segala rupa syirik) dan orang-orang musyrik yang mengambil selain dari ALLAH (SwT) untuk menjadi pelindung dan penolong (sambil berkata): Kami tidak menyembah atau memujanya melainkan supaya mereka mendampingkan kami kepada ALLAH (SwT) sehampir-hampirnya, sesungguhnya ALLAH (SwT) akan menghukum di antara mereka (dengan orang-orang yang tidak melakukan syirik) tentang apa yang mereka berselisihan padanya. Sesungguhnya ALLAH (SwT) tidak memberi hidayat petunjuk kepada orang-orang yang tetap berdusta (mengatakan yang bukan-bukan), lagi sentiasa kufur (dengan melakukan syirik).

WORSHIP IS DUE TO NONE BUT ALLAH (SWT).

Worshippers of material possessions and resources, power, intellect, leaders and ambition may pretend that they seek fulfillment of the goal of their life through these media which finally bring them nearer to ALLAH (SWT), BUT they are altogether on the wrong track.

TO TAKE GUARDIANS BESIDE ALLAH (SWT) WITHOUT HIS PERMISSION IS STRICTLY PROHIBITED. Verse 5:55 of al Ma-idah says:

Verily, your guardian is ALLAH (SWT) and His messenger and those who believe and establish the prayer, and give the poor-rate while they are (in the state of ruku) bowing down. (Refer to the commentary of Ma-idah 5:55)

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(39:3) Lo, religion is exclusively devoted to Allah. *4 Your religion is entirely consecrated to Him. As for those who have taken others than Allah for their guardians, (they say): “We worship them only that they may bring us nearer to Allah.” *5 Allah will judge between them concerning what they differ about. *6 Verily Allah does not guide anyone who is given to sheer lying, is an utter unbeliever. *7

*4 This is an actual fact and reality, which has been presented as an argument for the above demand. It means: "You should worship Allah, making din exclusively His, for it is only Allah's right that He should be obeyed and worshipped sincerely and exclusively." In other words, there is no one else who may deserve to be worshipped so that he also should be served and worshipped besides Allah and his commands and laws also obeyed. If a person serves another, apart from Allah, sincerely and exclusively, he does wrong. Likewise, if he combines the worship of another with his worship of Allah, this also is against the truth. The best commentary of this verse is the Hadith which Ibn Marduyah has related from Yazid ar-Raqashi. He says: A person asked the Holy Prophet: "We give away our wealth so that we become well-known. Shall we get a reward for this?" The Holy Prophet replied: No. He asked: "What, if one has the intention both of Allah's reward and of reputation in the world?" The Holy Prophet replied: `Allah does not accept any deed unless it is performed exclusively for His sake." After this he recited this same verse. 
*5 The disbelievers of Makkah said, and the polytheists the world over generally say the same, "We do not worship other beings regarding them as our creators: the Creator is only Allah, and He alone is the real Deity; but He is too high for us to have access to Him. Therefore, we make these saintly beings a means to convey our prayers and our petitions to Allah." 
*6 One should understand it well that unity and concord is possible only through Tauhid: there can be no unity through shirk. The polytheists the world over have never agreed as to which beings are the definite means of access to Allah. Some people have taken some particular gods and goddesses as the means, but even among them there is no agreement on alI the gods and goddesses; some others have taken the moon, the sun, Mars, Jupiter, etc. as the means, and they also are not agreed as to which of them holds what rank and which is the real means of approach to Allah; some others have taken the dead saints as the means, but they also differ widely about them: one believes in one saint and another in another. The reason is that the belief about these different beings is neither based on any knowledge, nor has Allah ever sent down a list telling that such and such persons are His special favourites; therefore, they only should be made the means to have access to Him. This is a creed which has spread among the people only on occount of superstitions and whims and blind imitation of the elders. Hence the differences.
*7 Here, Allah has used two words for these people, kazib (liar) and kaffar (denier). They have been called kazib because they have falsely invented this creed by themselves, and then they spread falsehood among others. As for kaffar, it has two meanings: (1) A stubborn disbeliever, i.e. the people who insist on their false creed even after the doctrine of Tauhid has come before them; and (2) ungrateful for blessings, i.e. they are receiving all kinds of blessings from Allah, but are thanking those other beings about whom they have assumed that these blessings are reaching them through their agency and influence. 

لَوْ أَرَادَ اللَّهُ أَنْ يَتَّخِذَ وَلَدًا لَاصْطَفَىٰ مِمَّا يَخْلُقُ مَا يَشَاءُ ۚ سُبْحَانَهُ ۖ هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ {39:4}

[Q39:4] Law araadaL Laahu aiyattakhiza waladal lastafaa mimmaa yakhluqu maa yashaaa'; Subhaanahoo HuwaL Laahul Waahidul Qahhaar 
[Q39:4] If ALLAH (SWT) desire to take a son to Himself, He will surely choose those He pleases from what He has created. Glory be to Him: He is ALLAH (SWT), the One, the Subduer (of all).

[Q39:4] Kalaulah ALLAH (SwT) hendak mempunyai anak, tentulah Dia memilih mana-mana yang dikehendakiNya dari makhluk-makhluk yang diciptakanNya; Maha Sucilah Dia (dari menghendaki yang demikian). Dialah ALLAH (SwT), Yang Maha Esa, lagi Yang Mengatasi kekuasaanNya segala-galanya.

Refer to the commentary of al Baqarah 2:255, Ali Imran 3:2 and An-am 6:101.

·         "He begets not, nor was He begotten", says verse 114:3 of al Ikhlas.

·         For begetting He should have a wife on whom He would have depended to have a son; and dependence is weakness or imperfection.

·         If the son was a created being he would have been in any case inferior to Him, and an inferior being cannot help a supreme being.

·         If the son was an uncreated being like Himself, then the conclusion is a doctrine of dualism or trinity which has been dealt with in the commentary of above noted verses.

GLORY BE TO ALLAH (SWT). HE IS ABOVE SUCH THINGS. HE REQUIRES NO CREATED BEINGS TO HELP HIM. HE IS SELF-SUBSISTING BY WHOM ALL SUBSIST. It is blasphemy, with no reason at all, to say that Isa was a son of ALLAH (SWT) or an adopted son of ALLAH (SWT).

If ALLAH (SWT) had a son, the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) would certainly have been the first of (his) worshippers--- says verse 43:81 of Zukhruf.

ALLAH (SWT) being the Creator of every power in the Universe, Himself to depends upon any of His own creations, stands neither to reason nor to any necessity for Him to do it while He is the One about Whose creative will, it is said that whatever He only wills anything to take existence and say ‘Be’ and it becomes---See verses 2:117, 16:40, 19:35 and 36:82.

THIS IS IN REFUTATION OF THE BELIEF OF JESUS BEING THE BEGOTTEN SON OF ALLAH (SWT), is denied by the statement in their own Holy Book, the Bible, which clearly declares that ALLAH (SWT) can create children (men) out of stones. Jesus says:-

                                 ‘I say unto you, that ALLAH (SWT) is able of these stones to raise up children unto Abraham.’ Luke 3: 8

When a stone, by ALLAH (SWT)’s command can create children in the name of Abraham, where could there be any wonder about ALLAH (SWT)’s will causing the birth of a man through woman, a human being. If the children can be brought forth from an inanimate object like a stone where is the need to call a man brought of a living being, the lady, to be the son of ALLAH (SWT). It is nothing BUT blasphemy to believe in ALLAH (SWT) having begotten any son.

Chapter 112 of the Holy Qur’an though one of the smallest chapters, has accommodated the whole Truth about ALLAH (SWT)’s existence in three short verses saying:-

1.       Say, He, ALLAH (SwT) is One.

2.       ALLAH (SWT) is All-Perfect ---(nothing could get out of Him nor anything could be added to His being).

3.       He begets not, nor is He begotten, i.e., none is equal to Him.

See verse 6:101---The polytheistic belief about ALLAH (SWT) is refuted. If any one is called, the son of ALLAH (SWT), in the Bible---it could be in relationship to the divine attributes that might have manifested from the individual. It would mean as the chosen servant of ALLAH (SWT) and in this sense all men of ALLAH (SWT) from Adam are called ‘the sons of ALLAH (SWT).’

Luke Chapter 3:23-38.

23       And Jesus himself began to be about 30 years of age, being (as was supposed) the son of Joseph, which was the son of Heli,

24       Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph,

25       Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge,

26       Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,

27       Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,

28       Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,

29       Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,

30       Which was the son of Simeom, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,

31       Which was the son of Melea, which was the son of Mena, which was the son of Mattatha, which was the son of Nathan, which was the son of David,

32       Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,

33       Which was the son of Aminabad, which was the son of Aram, which was the son of Ersom, which was the son of Phares, which was the son of Juda,

34       Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,

35       Which was the son of Saruch, which was the son of Ragau, which was the son of Phalee, which was the son of Heber, which was the son of Sala,

36       Which was the son of Cainan, which was the son of Arphazad, which was the son of Sem, which was the son of Noe, which was the son of Lamach,

37       Which was the son of Methusala, which was the son of Enoch, which was the son of Fared, which was the son of Maleleel, which was the son of Cainan,

38       Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of ALLAH (SWT).”

THIS REFUTES THE THEORY WITHOUT ANY JUSTICE TO USE THE TERM SONSHIP OF ALLAH (SWT), FOR CHRIST----EVEN AS AN ADOPTED SON.

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(39:4) If Allah had wanted to take to Himself a son, He could have chosen anyone He wanted out of those whom He creates. *8 Glory be to Him (that He should have a son). He is Allah: the One, the Overpowering. *9

*8 That is, "It is just impossible that Allah should have begotten a son. The only possibility is that Allah should choose someone for Himself; and whomever He chooses will inevitably be from among the creatures, for everything in the world, apart from Allah, is His creation. Now, evidently, however exalted and chosen a creature might be, it cannot havc the position of the offspring. For between the Creator and the created there exists a great disparity of nature and essence and character, and parenthood necessarily demands that there should be the unity of nature and essence between a father and his offspring." Besides, one should also bear in mind the point that the words: "Had Allah willed to take a son, He would......" them-selves give the meaning that Allah has never willed so. Here the object is to impress that not to speak of taking a son, Allah has never even willed so. 
*9 The following are the arguments by which the doctrine of parenthood has been refuted: First, that Allah is free from every defect and fault and weakness. Obviously, children are nee ded by the one who is defective and weak; the one who is mortal stands in need of them, so that his progeny should continue to live after him in the world. Likewise, he who adopts a son does so either because he feels the need of having an heir, being childless himself, or he adopts a son being overpowered by love of somebody. Attributing such human weaknesses to Allah and forming religious creeds on their basis is nothing but ignorance and shortsightedness. The second argument is that Allah in His essence and Being is unique: He is not a member of a species, whereas, evidently, offspring must necessarily belong to a species. Furthermore, there can be no concept of offspring without marriage, and marriage can take place only between homogeneous individuals. Therefore, the one who proposes offspring for the Unique and Matchless Being like Allah, is ignorant and foolish: The third argument is that Allah is Omnipotent, i.e. whatever is there in the world is subdued to Him and is held in His powerful grasp. No one in this Universe has any resemblance with Him in any way or degree on account of which it may be imagined that he has some relation with Allah. 

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۖ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ ۖ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ۗ أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ {39:5}

[Q39:5] Khalaqas samaawaati wal arda bilhaqq; yukawwirul laila 'alan nahaari wa yukawwirun nahaara 'alaal laili wa sakhkharash shamsa walqamara kulluny yajree li ajalim musammaa; alaa Huwal 'Azeezul Gaffaar. 
[Q39:5] He has created the heavens and the earth with the truth; He makes the night cover the day and makes the day overtake the night, and He has made the sun and the moon subservient; each one runs on to an assigned term; now surely He is the Mighty, the great Forgiver.

[Q39:5] Dia menciptakan langit dan bumi dengan ada faedah dan gunanya yang sebenar; Ia pula menjadikan malam melingkari siang (dengan gelapnya) dan menjadikan siang melingkari malam (dengan cahayanya) dan Dia menjadikan matahari dan bulan beredar menurut perintahnya, tiap-tiap satu dari keduanya, beredar untuk suatu masa yang telah ditetapkan. Ingatlah! Dialah Yang Maha Kuasa, lagi Yang sentiasa Mengampuni.

Ë  See commentary of An-am 6:73.

HIS MIGHT OR POWER IS EQUALED BY HIS MERCY. He shall punish those who reject or belie His signs, AND He shall forgive those who turn to Him in repentance AND live a pious life thereafter.

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(39:5) He created the heavens and the earth with Truth, *10 and He folds up the day over the night and folds up the night over the day. He has subjected the sun and the moon, each is running its course until an appointed time. Lo, He is the Most Mighty, the Most Forgiving. *11

*10 For explanation, sec Ibrahim: 19, An-Nahl: 3, Al-'Ankabut: 44, and the E.N.'s thereof. 
*11 That is, "He is All-Mighty: if He wills to punish you, no power can resist Him. But it is His kindness that He dces not seize you forthwith in spilt of your arrogant and insolent behaviour, but He goes on giving you respite after respite." Here, Allah's making no haste in seizing people in punishment and His giving them respite has been called forgiveness.

خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنْزَلَ لَكُمْ مِنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ ۚ يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِنْ بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُصْرَفُونَ {39:6}

[Q39:6] Khalaqakum min nafsinw waahidatin summa ja'ala minhaa zawjahaa wa anzala lakum minal-an'aami samaani yata azwaaj; yakhuluqukum fee butooni ummahaatikum khalqam mim ba'di khalqin fee zulumaatin salaas; zaalikumuL Laahu Rabbukum lahul mulk; laaa ilaaha illaa Huwa fa annaa tusrafoon.
[Q39:6] He has created you from a single being, then made its mate of the same (kind), and He has made for you eight of the cattle in pairs. He creates you in the wombs of your mothers-- a creation after a creation-- in triple darkness; that is ALLAH (SWT)  your Lord, His is the kingdom; there is no ALLAH (SWT) but He; whence are you then turned away?

[Q39:6] Dia menciptakan kamu dari diri yang satu (Adam), kemudian Dia menjadikan daripadanya, isterinya (Hawa) dan Dia mengadakan untuk kamu binatang-binatang ternak delapan ekor: (Empat) pasangan (jantan dan betina). Dia menciptakan kamu dalam kandungan ibu kamu (berperingkat-peringkat) dari satu kejadian ke satu kejadian. Dalam tiga suasana yang gelap-gelita. Yang demikian (kekuasaanNya) ialah ALLAH (SwT) Tuhan kamu; bagiNyalah kekuasaan yang mutlak; tiada Tuhan melainkan Dia; oleh itu bagaimana kamu dapat dipesongkan (dari mematuhi perintahNya)?

[1] For "He created you from a single being", see commentary of Nisa 4:1; [2] AND for creation of pairs see commentary of An-am 6:143 and 144 and Ya Sin 36:71 to 73. [3] For the gradual physical growth of man in several successive stages in the womb see commentary of Hajj 22:5.

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(39:6) He it is Who created you from a single being, and He it is Who made from it its mate. *12 He it is Who created for you eight heads of cattle in pairs. *13 He creates you in your mothers’ wombs, giving you one form after another in threefold depths of darkness. *14 That, then, is Allah, your Lord. *15 His is the kingdom. *16 There is no god but He. *17 So, whence are you being turned astray? *18

*12 This does not mean that first He created the human beings from Adam and then created his wife, Eve. But here, instead of the chronological order, there is the order of presentation, examples of which arc found in every language. For instance, we say, "Whatever you did today is known to me, and whatever you did yesterday is also in my knowledge." This cannot mean that what happened yesterday has happened after today. 
*13 That is, the camel, cow, sheep and goat whose four males and four females together make eight heads of cattle. 
*14 The three dark veils are: the belly, the womb and the caul or membrane enclosing the foetus.
*15 "Your Lord": your Master, Ruler and Providence.
*16 That is, "All powers and authority rest with Him and it is He Who is ruling over the whole Universe." 
*17 In other words, the reasoning is this: "When Allah alone is your Lord and His is the sovereignty, then inevitably your Deity also is He. How can another be your deity when he has neither any share in providence nor any role in sovereignty? After all, how can it be reasonable for you to take others as your deities when Allah alone is the Creator of the heavens and the earth, when Allah alone has subjected the sun and the moon for you, when He alone brings the day after the night and the night after the day, and when He alone is your own Creator and Lord as well as of all animals and cattle?"
*18 These words need deep consideration. It has not been said: "Where are you turning away?" but °where are you being turned away?" That is, "There is someone else who is misleading you, and being thus deceived you do not understand such a simple and reasonable thing." The other thing which by itself becomes evident from the style is: The word "you" is not addressed to the agents but to those who were turning away under their influence. There is a subtle point in this which can be understood easily after a little thought. Those who were working to turn away others (from the Right Way) were present in the same society and were doing whatever they could openly and publicly. Therefore, there was no need to mention them by name. It was also useless to address them, for they were trying to turn away the people from the service of Allah, the One, and entrapping them for the service of others, and keeping them entrapped for selfish motives. Obviously, such people could not be made to see reason by argument, for it lay in their own interest not' to understand and see reason, and even after understanding they could hardly be inclined to sacrifice their interests. However, the condition of the common people who were being deceived and cheated, was certainly pitiable. They had no interest involved in the business; therefore, they could be convinced by reasoning and argument, and after a little understanding they could also see what advantages were being gained by those who were showing them the way to other deities, after turning them away from Allah. That is why the address has been directed to the common people, who were being misguided rather than those few who were misguiding them. 

إِنْ تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنْكُمْ ۖ وَلَا يَرْضَىٰ لِعِبَادِهِ الْكُفْرَ ۖ وَإِنْ تَشْكُرُوا يَرْضَهُ لَكُمْ ۗ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ ثُمَّ إِلَىٰ رَبِّكُمْ مَرْجِعُكُمْ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ {39:7}

[Q39:7] In takfuroo fa innaL Laaha ghaniyyun 'ankum; wa laa yardaa li'ibaadihil kufra wa in tashkuroo yardahu lakum; wa laa taziru waaziratunw wizra ukhraa; summa ilaa Rabikum marji'ukum fa-yunabbi'ukum bimaa kuntum ta'maloon; innahoo 'aleemum bizaatissudoor. 
[Q39:7] If you are ungrateful, then surely ALLAH (SWT) is Self-sufficient above all need of you; and He does not like ungratefulness in His servants; and if you are grateful, He likes it in you; and no bearer of burden shall bear the burden of another; then to your Lord is your return, then will He inform you of what you did; surely He is Cognizant of what is in the breasts.

[Q39:7] Kalaulah kamu kufur ingkar (tidak bersyukur) akan nikmat-nikmatNya itu, maka ketahuilah bahawa sesungguhnya ALLAH (SwT) tidak berhajatkan (iman dan kesyukuran) kamu (untuk kesempurnaanNya) dan Dia tidak redakan hamba-hambaNya berkeadaan kufur dan jika kamu bersyukur, Dia meredainya menjadi sifat dan amalan kamu. Dan (ingatlah) seseorang yang memikul tidak akan memikul dosa perbuatan orang lain (bahkan dosa usahanya sahaja). Kemudian kepada Tuhan kamulah tempat kembalinya kamu, maka Dia akan memberitahu kepada kamu tentang apa yang kamu telah kerjakan. Sesungguhnya Dia Maha Mengetahui akan segala (isi hati) yang terkandung di dalam dada.

ALLAH (SWT) IS FREE FROM ALL WANTS, AND THEREFORE MAN'S INGRATITUDE DOES NOT AFFECT HIM. He cares for man, so man's gratitude and service earn His pleasure, AND man's ingratitude and rebellion are displeasing to Him.

·         For "No bearer of burden shall bear the burden of another" see commentary of Baqarah 2:48, 123 and 254; An-am 6:165; Bani Israil 17:15 and Fatir 35:18.

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(39:7) If you disbelieve, know well that Allah has no need of you. *19 Yet He does not like unbelief in His servants. *20 But if you are thankful, your thankfulness will please Him. *21 No one shall bear another’s burden. *22 You are destined to return to your Lord and He will tell you what you used to do. He is well aware even of what lies hidden in your breasts.

*19 That is, "Your disbelief cannot cause any decrease or deficiency in His Kingdom. He will be God if you believe in Him, and He will still be God if you deny Him. He is ruling over His Kingdom by His own power; your believing or denying Him dces not affect His Sovereignty in any way." According to a Hadith. Allah says: "O My servants, if all of you, the former and the latter, the men and the jinns, become like the heart of a most sinful person among you, it will cause no deficiency whatever in My Kingdom. " (Muslim). 
*20 That is, "He does not approve, not for any interest of His own but for the interest and benefit of the servants themselves that they should disbelieve, for disbelief is harmful for them." Here, one should bear in mind the fact that AIlah's will is one thing and His approval and pleasure another. Nothing in the world can happen against Allah's will, but many things can happen against His approval, and arc happening day and night. For example, the dominance of the tyrants and the wicked in the world, the existence of thieves and robbers, the presence of murderers and adulterers, are possible only because Allah has made room for the occurrence of these evils and the existence of these criminals in the scheme of things ordained by Him. Then He provides opportunities also of committing evil just as He provides opportunities to the good of doing good. Had He made no room for these evils and had provided no opportunities of committing wrongs to the evildoers, no evil would have ever occurred in the world. All this is based on Allah's Will. But the occurrence of an act under Divine Will dces not mean that Allah's approval also goes with it. This may be explained by an example. If a person tries to obtain his living only by lawful means, Allah provides him his living through those means. This is His will. But providing for the thief or the robber or the corrupt person under the will dces not mean that Allah also likes stealing and robbery and taking of bribes. Allah says the same thing here, as if to say: "If you want to disbelieve, you may do so: We will not stop you from this nor make you believe forcibly. But We do not approve that you should deny your Creator and Providence, being His servants, for it is harmful for yourselves: Our Godhead is not harmed and affected by it in any way." 
*21 The word shukr (gratitude) has been used here as against kufr (disbelief) instead of Iman (belief). This by itself shows THAT KUFR IS, IN FACT, INGRATITUDE AND DISLOYALTY, and faith is the necessary requirement of gratitude. The person who has any feeling of the favours of Allah Almighty, cannot adopt any other way than that of belief and faith. Therefore, gratitude and faith are correlatives: wherever there is gratitude there will be faith also. On the contrary, wherever there is disbelief, there will be no question of gratitude at all, for gratitude along with disbelief is meaningless.
*22 It means this: "Each one of you is himself responsible for his deeds, If a person adopts disbelief in order to please others, or to avoid their displeasure, those others will never bear the burden of his disbelief, but will leave him to bear his own burden. Therefore, anyone who comes to know that disbelief is wrong and belief is right, should give up the wrong attitude and adopt the right attitude, and avoid making himself liable for Allah's punishment by associating himself with his family or brotherhood or nation. " 

وَإِذَا مَسَّ الْإِنْسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِنْ قَبْلُ وَجَعَلَ لِلَّهِ أَنْدَادًا لِيُضِلَّ عَنْ سَبِيلِهِ ۚ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا ۖ إِنَّكَ مِنْ أَصْحَابِ النَّارِ {39:8}

[Q39:8] Wa izaa massal insaana durrun da'aa Rabbahoo muneeban ilaihi summa izaa khawwalahoo ni'matam minhu nasiya maa kaana yad'ooo ilaihi min qablu wa ja'ala liLLaahi andaadal liyudilla 'ansabeelih; qul tamatta' bikufrika qaleelan innaka min Ashaabin Naar. 
[Q39:8] And when distress afflicts a man he calls upon his Lord turning to Him frequently; then when He makes him possess a favor from Him, he forgets that for which he called upon Him before, and sets up rivals to ALLAH (SWT) that he may cause (men) to stray off from His path. Say: Enjoy yourself in your ungratefulness a little, surely you are of the inmates of the fire.

[Q39:8] Dan apabila manusia disentuh oleh sesuatu bahaya, dia segera berdoa kepada Tuhannya dengan keadaan rujuk kembali bertaubat kepadaNya; kemudian apabila ALLAH (SwT) memberikannya sesuatu nikmat (sebagai kurnia) daripadaNya, lupalah dia akan segala bahaya yang menyebabkannya merayu kepada ALLAH (SwT) sebelum itu dan dia pula menjadikan sekutu-sekutu bagi ALLAH (SwT), untuk menyesatkan dirinya (dan orang lain) dari jalan ALLAH (SwT). Katakanlah (kepadanya): Bersenang-senanglah engkau dengan kekufuranmu itu bagi sementara, sesungguhnya engkau dari penduduk Neraka.

Refer to the commentary of Yunus 10:12, Nahl 16:53 to 55 and Rum 30:33. While caught in #adversity or #any trouble or #difficulty man turns to ALLAH (SWT) imploring for relief or rescue AND when ALLAH (SWT)’s favour is bestowed on him, he forgets Him from Whom came the succour and attributes his happiness and prosperity on his own self.

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(39:8) When any affliction befalls man, *23 he cries out to his Lord, penitently turning to Him. *24 But when his Lord bestows His favour upon him, he forgets the affliction regarding which he had cried out *25 and sets up compeers to Allah *26 that they may lead others astray from His Path. *27 Say, (O Prophet): “Enjoy your unbelief for a while. Surely you will be among the inmates of the Fire.”

*23 "The man": the disbeliever who adopted the way of ingratitude. 
*24 That is, "At that time he dces not remember those other deities whom he used to invoke in good times; but he despairs of them all and turns only to Allah, Lord of the worlds." This is a clear proof of the fact that in the depths of his heart he has the feeling that all other deities are helpless, and the realization that Allah alone is the Possessor of all powers and authority, lies buried and hidden deep in his mind."
*25 That is, "He again forgets the bad times when abandoning all other deities he was invoking only Allah, the One."
*26 That is, "He again starts serving others: he obeys them, prays to them and makes offerings before them."
*27 That is, "He is not content with his own self having gone astray, but also leads others astray, telling them that the affliction which had befallen him, had been averted by the help of such and such a pious man or saint, or god and goddess." Thus, many other people also put their faith in these deities besides Allah, and are further misled as the ignorant and foolish people describe their experiences before them.

أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ ۗ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ ۗ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ {39:9}

[Q39:9] Amman huwa qaanitun aanaaa'al laili saajidanw wa qaaa'imai yahzarul Aakhirata wa yarjoo rahmata Rabbih; qul hal yastawil lazeena ya'lamoona wallazeena laa ya'lamoon; innamaa yatazakkaru ulul albaab. 
[Q39:9] What! He who is obedient during hours of the night, prostrating himself and standing, takes care of the hereafter and hopes for the mercy of his Lord! Say: Are those who know and those who do not know alike? Only the men of understanding are mindful.

[Q39:9] (Engkaukah yang lebih baik) atau orang yang taat mengerjakan ibadat pada waktu malam dengan sujud dan berdiri sambil takutkan (azab) hari akhirat serta mengharapkan rahmat Tuhannya? Katakanlah lagi (kepadanya): Adakah sama orang-orang yang mengetahui dengan orang-orang yang tidak mengetahui? Sesungguhnya orang-orang yang dapat mengambil pelajaran dan peringatan hanyalah orang-orang yang berakal sempurna.

See commentary of Ali Imran 3:113 to 117 and Ma-idah 5:100.

THIS IS ONE OF THE VERSES OF THE HOLY QUR’AN WHICH GIVES CLEAR AND DEFINITE GUIDANCE TO THE RIGHT COURSE FOLLOWING ONLY CERTAIN MEN OF ALLAH (SWT) WHO ARE ENDOWED WITH DISTINGUISHED QUALITIES OF KNOWLEDGE, WISDOM, AND GOODNESS, AND INSIGHT---see verses 5:100; 6:50 and 13:16.

IT IS UNIVERSALLY ACKNOWLEDGED FACT THAT THE HOLY IMAMS WERE DIVINELY ENDOWED WITH KNOWLEDGE TO A WONDERFUL DEGREE. The fact is vouched by the declaration of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) about Ali saying: ‘I am the City of Knowledge and Ali is its Gate.’

Ü  HOW COULD ALI BE COMPARED TO THOSE WHO WERE FAR FAR AWAY FROM KNOWLEDGE---and who had been soaked in falsehood and in the worship of imaginary gods.

Ä  As pointed out in the commentary of Fatihah 1:7, it is necessary to know the way of life and teachings of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt to find out the right path and to walk on it.

Imam Jafar bin Muhammad as Sadiq said:

"THOSE WHO KNOW' REFERS TO THE IMAMS OF THE AHLUL BAYT; AND 'THOSE WHO DO NOT KNOW' REFERS TO THE OPPONENTS OF THE AHLUL BAYT; AND THE 'MEN OF UNDERSTANDING' REFERS TO THE SINCERE DEVOTEES OF THE AHLUL BAYT."

·         Once Ali and Qambar were taking a walk in the city of Kufa after nightfall. Qambar stopped at the doorsteps of a house in which a man was reciting this verse, but Ali went ahead. After a few steps he turned and asked Qambar: "Why did you stop?" Qambar replied: "He is reciting the Qur’an in a very tender and melodious voice." Ali said: "The sleep of a person whose mind and heart are ingrained with the conviction of faith is better than the adoration of a doubting hypocrite."

·         It is reported by Qambar that he could not grasp the meaning of Ali's observation, so he recorded the identity of that house in his mind and visited it the next day. He found out that it was the house of a hypocrite. Then he asked Ali as to how did he know what was hidden in the heart of the man? Ali said: "How could a guardian remain unaware of that which is concealed by the people in their hearts?"

See the commentary of Baqarah 2:105 to know that ALLAH (SWT) chooses whom He pleases for His special favour; and commentary of Ma-idah 5:35 which contains clear guidance for identifying and selecting the true means of approach (wasilah).

AS FOR PRAYING IN THE NIGHTS there are no equals to Ali, Fatimah, and Ali bin Husayn Zayn al Abidin in particular among the Ahlul Bayt, save the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), according to the authentic books of history written by well-known Muslim scholars.

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(39:9) Is such a person (preferable or he) who is obedient, and prostrates himself in the watches of the night, stands (in Prayer), is fearful of the Hereafter, and looks forward to the mercy of His Lord? Ask them: “Are those who know equal to those who do not know?” *28 Only those endowed with understanding take heed.

*28 It should be noted that two kinds of the men are being contrasted here. First, those who turn to Allah when a calamity befalls them, but worship others than Allah normally. Second, those who have made it their permanent way of life to obey Allah and worship and serve Him, and their worshipping Him in solitude during the night is a proof of their sincerity. The first kind of the men have been called ignorant by Allah, even if they might have devoured whole libraries. And the second kind of the men have been called the learned, even if they might be illiterate. For the real supremely important thing is the knowledge of the Truth and man's action according to it, and on this depends his true success. ALLAH ASKS: How can these two be equal? How can they possibly follow the same way together in the world, and meet with the same end in the Hereafter? 

قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا فِي هَٰذِهِ الدُّنْيَا حَسَنَةٌ ۗ وَأَرْضُ اللَّهِ وَاسِعَةٌ ۗ إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ {39:10}

[Q39:10] Qul yaa 'ibaadil lazeena aamanut taqoo Rabbakum; lillazeena ahsanoo fee haazihid dunyaa hasanah; wa arduL Laahi waasi'ah; innamaa yuwaffas saabiroona ajrahum bighayri hisaab. 
[Q39:10] Say: O my servants who believe! be careful of (your duty to) your Lord; for those who do good in this world is good, and ALLAH (SWT)'s earth is spacious; ONLY the patient will be paid back their reward in full without measure.

[Q39:10] Katakanlah (wahai Muhammad, akan firmanKu ini, kepada orang-orang yang berakal sempurna itu): Wahai hamba-hambaKu yang beriman! Bertakwalah kepada Tuhan kamu. (Ingatlah) orang-orang yang berbuat baik di dunia ini akan beroleh kebaikan (yang sebenar di akhirat) dan (ingatlah) bumi ALLAH (SwT) ini luas (untuk berhijrah sekiranya kamu ditindas). Sesungguhnya orang-orang yang bersabarlah sahaja yang akan disempurnakan pahala mereka dengan tidak terkira.

For taqwa (fear to displease ALLAH (SWT) which is akin to love) see commentary of Baqarah 2:2, 177, and 189. Sabiruna refers to those who remain steadfast in the face of relentless torture and persecution. Verse 2:177 of Baqarah also throws light on sabiruna.

In all authentic books of history it has been clearly narrated that the Ahlul Bayt, particularly Imam Husayn bin Ali, his relatives and friends, in Karbala and after Karbala, were subjected to torture and persecution, unparalleled in the history of mankind.

"ALLAH (SWT)'s earth is spacious" refers to the political circumstances which may become unfavourable to the practice of the faith, and the true believer, who cannot safely exercise his religion in his native land, has to imigrate to a place of liberty and security.

Ø  It is said that on the Day of Judgment; [#] prayers, fasting, pilgrimage and alms-giving etcetera will be weighed and recompensed proportionately, BUT THE RECOMPENSE OF [1] PATIENCE, [2] FORTITUDE AND [3] FORBEARANCE shall exceed the reward of all good deeds, EVEN martyrdom.

It will be said to those who patiently suffered hardships in the cause of ALLAH (SWT):

"The martyrs suffered death only once, but you suffered persecution worse than death throughout your lives."

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(39:10) Tell them (O Prophet): “O you servants of Mine who believe, have fear of your Lord. *29 A good end awaits those who did good in this world. *30 Allah’s earth is spacious. *31 Verily those who persevere shall be granted their reward beyond all reckoning.” *32

*29 That is, °Do not rest content with belief but follow it up with piety and fear of God. Act according to what Allah has enjoined and avoid what He has forbidden and live in the world fearing His accountability."
*30 Good and well-being both of this world and of the Hereafter. 
*31 That is, "If one city, territory or land has become difficult for the worshippers of Allah, they may immigrate to another place where they may not have to face any such hardship." 
*32 "Those . . . measure" Those who brave all kinds of hardships and persecutions in following the way of God-worship and piety but do not abandon the way of the Truth. This also includes those people who emigrate to other countries and experience hardships in the foreign land for the sake of religion and faith, and those also who continue to face every kind of temptation and calamity firmly and patiently in the land where they are being persecuted."